now it is and those scandals and reproaches which are so frequently cast upon Cathedrals more rationally be confuted Firm. I much approve of what you say for the Non-residency of Bishops Deans and Canons and the remote Vicaridges of Vicars Choral from their respective Cathedrals is the just occasion that the service of God is very perfunctorily performed to the great scandal of the Goverment of the Church which we can look upon as a grieveance but 't is only in the power of King and Parliament to redress Dub. The Lord put it into their hearts to undertake so good and pious a work â—et me now hear what you can answer to what is objected against the Lives aâ—e Conversations of Vicars Choral Petty Canons Singing-men as they are setled in some Cathedrals Eiruâ— My answer is That the charge is too general and favours of want of Charity That some of them may be such whose conversation is not so commendable as it should be or that they have not that sense and relish of â—eligion which ought to be in men of that Place and Calling I fear may too justly be charged upon them but much of this dirt might be wiped off by the constant Residence grave Example and strict Discipline of those to whom the goverment of the Church belongs 'T is confessed that through the corruption of our natures the best duties frequently perform'd are apt to degenerate into cold and airy formalities 'T is the great happiness of those Christians which dwel near Cathedrals that they may meet Three tâ—mes a day Evening Morning and Noon to offer up prayer and praises to the High and Holy God but 't is very much to be lamented that Cittizens and others not hindred by necessarie occasions should be so frequently absent from these solemn Assemblies as usually they are It is yet more to be lamented that those whose duty it is to officiate at those solemn services should look upon them as a pâ—nsum a task a burden as naughty boyes at school do their lessons how far are such stupid souls from holy David's zeal and piety One thing saith that good King Psal. 22.4 have I desired of the Lord which I shall seek after that I may dwel in the house of the Lord all the daies of my life to behold the beauty of the Lord and to enquire in his Temple Want of sense zeal at holy Offices is not the fault of Chore or Quire service but of those that Officiate who if they will seriously fix their hearts upon those holy duties when they sing and give praise as David did attending to the matter of their heavenly and ravishing Anthems as well as to the Musick they would not look â—pon the service as a burden but as a blessed opportunity thus to praise Almighty God in the beauty of Holyness Dub. Happily it might be so to those who understood those Anthems but I have heard some say that the singing in Chores is to them much like a Latine service they knowing not what is sung Firm. This is your Fift Exception and 't is indeed a very weak one there being none who frequent this service but know very well what is sung unless it be the full Anthem let those that make this objection frequent this service and then they will be ashamed of so frivelous a Cavile and easily perceive the fault to have been in themselves and not in the service Dub. There is one exception yet behind against your Chore service as the use of Musicall Instruments in the performance of a great part of it which are said to be Levitical and therefore unlawful under the Gospel as we have seen in the Geneva Notes upon the last Psalm as also in Aquinas Quest. 22.9 19. and divers other Learned Men. Firm. This is a very gross mistake for Musical Instruments are not part of the Levitical law never instituted by Moses who was so faithful a servant in his trust that he would not have omitted to enjoyn them had they been given him in Charge by Allmighty God They were in use long before Moses presently after the Creation of the world for Gen. 4. we read that the rare gift of playing on Musical Instruments was given to Iubal Can we imagine that such a gift was bestowed on him to Stir up wantonness and lust by the more artificial singing of unsavory Sonnets Or is it not more rational to conceive that this skil in Musick was given to men to Sing forth the Praises of our great Creator in a more excellent manner When we Glorify the Lord we ought to exalt him as much as we can Ecclesiasticus 43.30 And surely if Musick has a natural influence upon our affections to Stir up and quicken them in wantoness and daliance certainly it may work the same effect upon them to quicken and enliven them in a more devout and intensive Praising of Almighty God in all those that have a Religious tendency and a serious disposition to his worship and service besides seing 't is a moral and perpetual duty to shew forth the Praises of God all rational men will consent that this ought to be performed after the best manner and consequently with such skil and are that has the greatest influence upon our affections rather then after such a manner which renders the service of God mean and contemptible as 't is rendred in many of our Parochial Churches Dub. You have fully satisfied me that Musical Instruments in the service of God are not Levitical but are natural means to Stir up the affections in these sacred Hyms and Anthems Nevertheless I have heard that many who are much taken with Chore Anthems are much offended at the manner of reading of Prayers in Cathedrals when they pray for the Sick they use the ordinary tone which is used in Parish Churches at other times they pronounce their Prayers in a middle way between Reading and Singing Which seems to be not so grave and sutable to the Solemnity of Prayer Firm. I confess this is a common objection and some that are no enimies to Cathedral service have in this much desired a reformation but this must be left to the prudence of those that set at the Serne mean while we ought not to condemn the Quireservice for this seeming indecency well knowing that the stress of Religious duties does not consist in the toning and modulation of the voice but in the Musick of the heart and affections in a serious and devout fixing of the mind upon the things that are Read or Sung the want of which in those who Read Prayers or Sing Anthems is no little sin and one main reason why some of our Singing-men are not so seriously devout as they ought to be really those that are frequently present officiating in holy duties unpreparedly carelessly formally and irreverently by Gods just judgment may be given up to a senceless stupidity for their prophanation of the holy ordinances of God Dub. 'T
justice of their cause are guilty before God os Treason Murder and Rebellion Dub. This censure is very severe and yet I cannot tell what to reply against it Many well meaning people observing certain abuses in Church and Common-wealth much desired a reformation of them and promised to themselves great things from the Long Parliament whereupon such is the brutish inclination of earnest desires and great expectations in the minds of men that are of short discourse that these poor inconsiderable persons were engaged against King and Country before they had well weighed That good Intentions cannot justify unlawful Actions That God has no need of the sinner That we must not do evil that good may come thereon But I am perswaded that these seduced men do see their former errors and are â—ruly penitent abominating from their hearts all Treasons and Rebellions against their Dread Sovereign and for the future will keep themselves from such unchristian practises Firm. I much commend you for your Chariâ—y and for those that had their hands in that grand Rebellion acd are noâ— truly penitent my hearty prayers are that the Lord would be merciful unto them and bless them and shew them the light of his countenance My severe censure as you were pâ—â—ased â—o â—ail it was never intended against such but we see very few that have manifested any signal tokens of repentance for their lifting up their hands against the Lord 's Anointed rather we may fear they will commit the same wickedness against his Majestie that now swayes the Royal Scepter if they hid a fair opportunity Disobedience is a long step to Rebellion and is it not evident that our present Non-conformists are more disobedient more refractory against his Majesties Laws Ecclesiastical then those that lived before the late warrs who though they were Non-conformists yet were they not Separatists Brownists as our present Non-conformists for the most part are some of them Mr. as Ball in his Tryal of the grounds of Separation and others smartly wriâ—ng against such Fanatiâ—ks And truly were there not a judicial blindness upon these men they might see by a wonderful providence the Lord did not own them in their Rebellious undertakings How strangely did their numerous and potent Armies dwindle into no thing hoâ— miraculously was our Gratious Soveraign preserved against all their Treasonable attempts and brought to the Throne of his Fathers with the greatest honor most general expressions of love and rejoycing that ever any Prince received from â—oyal Subjects and all this without the spilâ—ing of one drop of blood The Lord set it upon the heart of King and People to keep this signâ—l dispensation of His Providence in perpetual remembrance not to ruine theÌ„selves by Atheism Irreligion Profaneness or any enormous wickedness for which the wrath of God has bâ—en pouâ—ed out in full Viols upon wicked Kings and ungodly people as Sacred and other â—iâ—â—ories do sâ—sficiently manifest Dub. It may be feared that there are discontented persons who are like wrangling Gamsters that having a bad game dealt them desire the Cards might be shuffl'd again that they might have a better Stock but I am perswaded many would conform were there a Toleration in Reference to some Ceremonies as has been said and the Renouncing of the Covenant not enjoyn'd Firm. You have had my opinion as to a Toleration in point of Ceremonies as to the Covenant tho it hâ—s been the opinion of several moderate men that it had been better if it had dyed without any such solemn Act for ' its Abrenuntiâ—tion yet being it was peccant in all the four causes the Efficient Formal Material and Final 't was expedient in some respects for the Parliament to vote that it should be Renounced by all that expect Preferment in the Church of England and I do not see how any man who conceives himself bound by it can be a faithful Subject to His Prince besides there seems to be a signal judgment in it that the Covenant which was used as an Engine to remove the Cavaleers out of their Livings should have the same effect upon the Contrivers and â—igid Imposers of it for many of those were undon because they would not take it these because they would not Renounce it Nec lex est justior ulla Quam necis artifices arte perire sua 'T is Justice Law that he should feel the smart Who was first Author of that cruel Art I remember what Tacitus sayes of Cajus Vibius Eò immitior quia toleraverat And 't is like that the Cavileers having such a hard measure from the imposition of the Covenant would when power was in their hands make use of the Law of Retaliation by driving on the Act for Renouncing the Covenant and peradventure in some men there might be a grain or more of the Spirit of Revenge not beseeming Christian Charity how ever 't is a remarkable peice of Divine Providence that those who Pressed the Covenant upon their Brethren without mercy should suffer by it without mercy Dub. But as long as men have so little of a Christian spirit in them as to act by the Law of Retaliation of Spite and Revenge there is little of Peace and Unity to be expected Firm. We ought not to judge Acts of Parliament to be the Efforts of Revenge and Spite as for the Act about the Covenant there was some kind of necessity for it as to make tryal who were Loyal and Obedient Subjects who not for as 't was said before he that conceives himself bound by the Scotcâ—-Chaine cannot be a good English Subject However if the Suspending of that Act would assuredly unite us in Love and Peace I hartily wish that 't were not prest upon those that are of a quiet and peaceable Spirit agreeing with us in the most necessary Points of Religion that so we that have one Faith one Baptisme one Hope one Lord Iesus Christ one God the Father of all might keep the unity of the Spirit in the bond of Peace which is both our duty and our interest if we consider what advantage the Papists make of those divisions which are too many amongst us the Seeds whereof have been Sown by the Roman-Emissarys Dub. 'T is not to be doubted but that peace and unity and love among our selves would much dishearten those restless Enemies of our Church and State who leâ—ve no Stone unturn'd to divide us that they might Reign over us and perswade us by their most cogent Arguments which are Gun-Powder Fire and Fagot Bloody Massacres to embrace their gross Superstition and cause Religion and Primitive Christianity to flourish in our miserable divided Nation while that time which is now spent in vain wranglements and un-Christian contentions would be better imploy'd in devout Prayer Holy Meditation in Mortification of our Corruptions in duties of Piety towards Almighty God of Love Mercy and Charity one towards another And now Sir give me leave to pay you my very hearty acknowledgments for the profitable pains which you have taken to bring me out of those Bracks and Bogs of Atheisme Infidelity Schisme and Heresy unto my Old Mother the Church of Englâ—nd in whose Faith and Communion Thou O Father of Mercies Prince of Peace and God of all Consolation ever blessed and most Sacred Trinity â— grant that I may continue unto â—y Lives end and that I may so continue I beg your daily Prayers Firm. 'T is our great Christian duty to Pray one for another I shall not be wanting in the performance of it for your establishment in the true Ancient Catholick Christianity and I earnestly beseech you to remember me in your frequent intercessions and supplications at the Throne of Grace Blessed be the God of all power and wisdome who has thus prosper'd my weak endeavours in converting you from the error of your waies I will ad no more but this that you be true to the Doctrine Worship Discipline of our Church as they are contain'd in the Articles Liturgie Canons and Rubricks of it hold not any truth in Unrighteousness let your practise shew to the World that you truly and heartily believe what you profess be honest just in your Dealings towards men Temperate and Sober towards your selfe serious and single hearted in all duties of piety towards God and whatsoever things are honest whatsoever things are true whatsoever things are just Holy Lovely of good report Think on these things Practise these things make not the actions of men the Customs and Examples of these loose and evil Times humane Laws your rule to walk by but let the holy will and word of God be the adequate measure of your Life and Conversation walk conscientiously according to this rule and Peace and Mercy shalll be upon you as a true Israelite and one of Gods Peculiar People Amen FINIS ERRATA PAge 9. l. 11. read Dependent p. 12. l. 10. for puting r. putting p. 21. for their r. there p. 22. l. 3. leave our whether they be Pagans or Christians I know not p. 38. l. 12. for Statues r. statutes p. 70 l. 26. â— some of the Church p. 83. l. 12. for suspition r. superstition p. 104. l. 20. potius ad bene esse quam simpliciter ad esse is misplaced p. 113. â—r â— â—ot â—ankfulness p. 116.25 r. licence p. 119. l. 22. r. clear p. 121. l. 25. â— who was of p. 123. l. 22. r. incorporated p. 126. l. 28. r that have ruled well p. 129. l. 13. r. stiled p. 132. l 29. r. that sit at the Stern p. 133. l. 22. r. but not the end p. 136. l. â— r. throw away p. 138. l. 19. r. by phansies p 140. l. 30. r. assistance p. 155. l. 15. r. â—â—tâ—rioâ—sly ibid. 2â— 1 suspension p. 1â—5 l. â—3 r. suspensions †Dr. Moors Antidote and Dr. Stillingsâ—eets Orig. Sacrae pâ—g 395. R. B. Câ—â—visse videas crescere non vides see Mr. Pools Nullity of the Roman Faith Cenâ—â—l 〈◊〉 Sâ—ss 12. Câ—n. 1. Non imagini sâ—d numini sacrificamus Ae Mr Fowes History 2 Cor. 10.4 Prov. 24. Eccle. 8.2 Rom. 13.1 Pet. 2. Ier. 4.2 Deut. 6.13 Heb. 6.16 2. Cor. 1. Rev. 10.6 1 Cor. 1.14 Act. 2. Math. 28. 1. Cor. 9. â—poâ— 2.3 †'T was not long since that some of the Presbyterian aâ—d Iâ—pendent perswasion were Deans and Caâ—ons of Christ Church in Oxford such Dâ—gnities not then thought to be useless and Aâ—â—i-christian why should they be esteemed so now
is certain that aâ—prophane carless performing of Divine service is a very great sin and a necessary cause of irreligion and practical Atheism one exception I had allmost forgott which concerns Choristers who are said to be for the most part very untoward Children Firm. First This cannot be denyed but the reasons are first negligence in the Musick Masters whose chiefest care it is to teach them to Sing and the end why they Sing namely to set forth the Praises of their Creator neither are they so careful to instruct them how to behave themselves reverently and devoutly at the worship and service of God Secondly Some of them are not set to the Grammer School where upon they squander away a great part of their time in vain sports and idleness which is the Mother of all villany and wickednss Thirdly But the chiefest reason of all is that our Choristers are commonly the Children oâ— mean Parents who for the most part are very ignorant in the great matters of Religion and extreamly negligent in the concerns of their own and their Childrens Souls Now Deans and Chapters are necessitated to make choise of such poor Children because the better sort of people disdain to have their Children brought up in that noble Science of Musick which is their gross ignorance besides their scorn and contempt of this Science they misconceive that if they should send them to the Musick School it would hinder them in their Grammer learning which might easily be prevented by imploying those hours only at Musick which are spent in foolish insignificant sports and pastimes which as I am inform'd is the practise in some places beyond Sea where their youths spend much of the afternoons in Musick and Dancing Training Mathematicks and such like manly and profitable exercises which conduce both to the health of the body and benefit of the understanding Dub. I perceive that those exceptions against Deans and Chapters and Cathedral service are not so substantial as once I conceived them to be If you please we will now proceed to those which I have heard urged with much earnestness against â—et forms of Prayer and in particular against the Liturgie of the Church of England Firm. Most willingly I pray you favour me with the recital of them Dub. 'T would be to much trouble and to little purpose to mention all that I have heard seing many of them are very frivolous and not worthy of a serious answer those that seem to be the most material are First that they are imposed by mans Authority Secondly they stint the Spirit Thirdly they are cold and dead forms our Spirits are not affected and quickned by them as by conceived and extemporary Prayers Firm. First whatsoever is imposed upon us by mans Authority contrary to the word of God is utterly unlawfull but set Forms taken out of â—ods word are not contrary to that word especially when not only the very matter of them is contained in Holy Scripture but the very words and phrase 'T is a strange peice of nonsence that what is in it self lawfull and laudable should cease to be so because 't is commanded by our Superiors True indeed that things in themselves lawfull being in their own nature but indifferent if commanded as necessary and intrinsically holy are upon that account unlawfull and repugnant to Christian liberty but more of this when we shall diâ—course about Ceremonies Secondly That the Spirit is stinted by a set Form and that Reading of Prayers out of a Book cannot be praying by the Spirit To this I reply That if their were any truth in these exceptions how comes it to pass that â—e have so many set Forms of Prayer and thanksgiving in Holy Scripture How do set formâ— of Prayer more stint the Spirit then set Forms of Psalms for Singing Yea does a set Form of Prayer more stint the Spirit then the extemporary conceptions of the Minister limit and stint the Spirit of the Congregation to whom they are upon this account in the nature of set Forms When these queries shall be rationally answered I shall through away all set Forms which have been used by the â—hristian Churches for above 1400 years Besides those of the Presbyterian perswasion allow'd them as lawfull in their conferences with the Bishops anon after his Majesties restauration As to the other part of the other exception that reading of Prayers out of a Book cannot be praying by the Spirit this to those who understand the true meaning of that Phrase is a most frivilous cavill for setting aside the extraordnary gift of prayer to pray in or by the Spirit denotes first the making of our prayers according to the mind of the Spirit exprest in the Scripture as may appear Col. 3.16 Secondly to pray by the Spirit is to pray by that principle of grace wrought in our hearts by the Holy Spirit and enabling us to every good duty as well as to prayer Thirdly to pray by the Spirit is when the Spirit do's stir up our hearts to this Holy duty working in us good desires and motions quickning our faith and fervency whereby our hearts minds spirits go along with out Tongues and Words utterd either in a set Form or by our extemporary expressions which is usually practized by knowing Christians in their Closset devotions Dub. I confess I am not able to shew why set Forms of Prayer should stint the Spirit more then set forms of Singing and I am perswaded that praying by the Spirit signifies no more then the assistance of the holy Spirit quickning and stirring us up to and in Prayer whereby our hearts and spirits are fixed in that holy duty joyning and going along with the Tongue and Voice but truly I find by experience that my Spirit is more stirred up by a Prayer that is new which I never heard before being lively deliver'd then by a common Form read out of a Book Firm. This is the chiefest reason â—hich renders men such admirers of extemporary Prayers and so opposite to set forms their own experience tels them that they are more taken with such Prayers then with common Forms read out of a Book whiâ—h phanciful experience no wise man will plead against reason and judgment it being very deceitful and the issue of a very common corruption and humane infirmity which inclines us to be more taken with what is new then with what we have often heard especially when 't is deliver'd in a lively tone with pleasing actions and gesticulations of the Body and without Book though for substance and soundness what is read be infinitely before it Pray Sir answer me but this one question whether are your affections more stir'd up at the reading of some portion of Scripture by the Minister or at a good Sermon delivered from the Pulpit Dub. I confess I am much more affected my affections are more wrought upon by a good Sermon deliver'd with life and action then at the reading of the best Chapter
in the beliefe of the being of God and the truth of his moâ—t sacred word if he be true to these great fundamentals must of necessity be both an Orthodox and a serious Christian. Dub. If you can give me as good satisfaction in the divine Authority of Scripture as you have in the being of an eternal God Creatour of heaven and earth you will performe a work of greatest Charity but I fâ—ar of as great difficulty Firm. Happily you may perceive some difficulty in it but if you will make use of your reason and lay aside all prejudicating opinions which cheifly arise from that contrariety which is betwixt mens carnall corrupt hearts and the holy and pure word of God I hope by his blessing whose Cause I plead to perswade you to give your full assent to this other great principle of Christianity Dub. I shall endeavour to weigh your reasons in the ballance of an even unbiassed judgment and to receive them aâ—imo defaecato with a mind free from the dregs of sensuality interest partiality or prejudice Firm. Upon the confidence to find this ingenuity in you I shall present you with these following reasons 1. You do belive that there is an omnipotent God Creatour of heaven and earth that he made all things therein contained that being infinite in wisedome and knowledg he made all these things for some good end that he hath ordered them to act and worke in such a manner as is suitable to their several natures that in as much as they have their being facultys operations from their all wise and Glorious maker they are bound by the law of Creation to do homage and service to him that made them Dub. All this I grant to be very rational Firm. These things being granted that not to mention other Creatures as man had his being reason and understanding from Almighty God so is he bound to serve him in that way and manner which is agreeable to mans excellent nature which must be therefore a reasonable service which all the world as well Pagans as Jews and Christians call Religion which according to all sober people comprehends duties of piety as praier praises and sacrifices duties of temperance sobriety and chastity duties of honesty justice righteousness and all morality Dub. There is nothing more evident then that as there is a most wise and holy God that made man endued him with excellent facultys of reason and understanding so there is a debt and duty owing from man to God his maker which all the world calls Religion and no people in the world were ever so barbarous saies Cicero as to be destitute of all Religion yea there is such a tendency in the nature of man where t is not utterly extinguished by brutish sensuality that rather then he will worship no God at all he will bow down to a Sock or a Stone so that clear it is if there be a God the Creatour and man by him created there must of necessity be a Religion Firm. Truly nothing does more necessarily follow as Du-Plessis has well observed then a God a man a Religion But if Almighty God did make man to worship him sure he gave him some rules for that worship some law to direct him in this great concern of his Soul Dub. I cannot deny it and that this law was no law written in paper or engraven in tables of stone but the law of nature written in mans heart which made Tertullian utter these excellent words o aniâ—a naturaliter Christiana ô Divine Soul that art naturally a Christian. We see that the fire ascends the water moves towards the Center birds make their nests Beasts feed their young not by any outward positive law but by the unerring hand of nature and may not man that has a natural inclination to serve his maker perform this service without any institued law or prescribed Canon Firm. Ther 's no disputing against experience you see he does not and when you shall embrace and understand the holy Scriptures you will see he cannot by reason of his fall from that â—erfect staâ—e in which he was first made whereas the inferior Creatures kept their Station Dub. I confess there are different Religions in the world opposite one to another so that all of them cannot be in the right way of woâ—shiping God some of necessity must be false and erroneous Firm. If of all religions in the world all are not in the right how will you know which is the true Religion which is the false This you cannot discern by any imprinted law or light of nature unless excited by Art and industry which is in some measure common to all men that are not natural fools and Madmen stupid inconsiderate wretches or debauched bruits whose reason is â—unk down into gross Sensuality Dub. T is very true if the meer light of nature were sufficient to point out the true Religion I am not able to say why so many Sober men in several parts of the world who have not debauched their Reason and judgment should so strangely differ about it Firm. I believe you cannot nor yet why Jewes and Pagans did offer up bloody Sacrifices to these Deitys they worshipped Does any light of nature make it rational that the Gods should be pleased with the blood of poor innocent Beasts or is it rational to imagine that they should delight in humane â—acrifices Dub. I must acknowledge I do not understand how the light of nature should teach men that such Sacrifices should please the Gods I have oftâ—n wondered at this part of worship used by Jews and Gentiles pray Sir give your selfe the trouble of informing me whence this practise sprang Firm. You are satisfied that it had not its original from the light of nature for albeit some kind of Sacrifices as Prayers praises alms-deeds and it may be the offering of the Fruits of the Earth Deo datori to God that gave them might spring from that light yet the Sacrificing of Beasts was never shewed to Jew or Gentile by natures Candle but was after the fall of man appointed by Almighty God to prefigure the Grand propitiatory Sacrifice which was to be made by the blood of him that was the lamb slain from the foundation of the world which the Devil who is tearmed Gods Ape taught his servants the Gentils to imitate who had the shell but not the kernel the shadow but not the substance the outward rite but not Christ crucified represented by it Dub. I do acknowledg that the Sacrificing of beasts came not from the light of nature and you seem to make it probable that 't was from divine revelation and positive institution Firm. You will be better satisfied when you shall consider That the founders of all Religions in the world did pretend to Revelations Numa Lycurgus Mahomet c. which the devil taught them to do in imitation of Moses and the rest of the holy Prophets who spake as they were moved by
before intimâ—ted although under other names and I do somwhat wonder that neither Bishop Dean or Ganon so far as I know has hitherto vindicated these Churches from those reproaches which have been cast upon them by ignorant spitefull sacrilegious persons Dub. But do not we see that Bishops Deans and Canons do not joyn together in the goverment of the Church but rather are at variance and oppose one another are mostly Non-resident keep not that Hospitality which their Predecessors usually did and therefore they being thus useless 't were fit their lands were sold and imployed to better purposes Firm. This was your second exception against Cathedrals but a very frivelous one drawn from the worst Topick from personal abuses to take a way the true use of the thing it selfe This is meer Clowns Logick and makes as much against Parish Churcheâ— Schools Universities and all Courts of Justice as against Cathedrals The abuses ought to be taken away I am as much for a reformation as any man but not for an extirpation If Bishops Deans and Chapters do not joyn together in the Goverment of the Church 't is the fault of their Persons not of their Institution Deans and Canons ought to be of Councel to the Bishop in a subordinate way not to have cordinate power and Authority with him If they are too much guilty of non-residence as it cannot be denyed but that many of them are this ought to be reformd by Mulcts and Punishments but especially by those that have the power of collating those dignities that they do not confer them upon any person that lives out of the Diocess or at too great a distance from the Cathedral which is a very great abuse and wants Reformation As for the keeping of Hospitality the cavil is just the same which the Egiptyans had against the Isralits for not fulfilling their tale of Brick when they denyed them straw to make it Sacrilegious hands have Robbed Cathedrals of many of their rich Mannors and how should it be possible for Deans and Prebends to maintain that Hospitality which their Predecessors heretofore have kept I know a Canon of one of the most Auntient Cathedrals in England that his necessary expences in his Residence journeys being deducted did not receive de claro five pounds yearly for seven years in twelve Now according to the law of God and nature Families Wives and Children must be provided for and how can such necessary provision and any considerable Hospitality stand together out of an Hundred Marks or an Hundred Pounds of yeary Income which is more then some Cathedral Residentaries do receive to my knowledge I wish that those of the Gentry who have their Thousands of yearly Revenues would forbear their squandring away of their Rich Patrymonies in vanities and very sinful courses that they would keep Hospitality and Residence upon their own Rich Mannors amongst their poor Tenants and Neighbours who eat the Bread of carefulness and then they might with greater confidence câ—vil at the non-residence and wâ—nt of Hospitality in the â—lergy The best way to pull out the Moth which they discover in the Churches eye is first of â—ll to cast out the Beam which is in their own eye Second Whereas you object that Cathedral dignities are made subservient to the pride and luxury of the Idle and lazy Ministers my reply shall be very short If any such be â—rept into such places I shall not be their advocate but be ready to throw the first Stone at them But I pray you do not cast such dirt upon those who have laboured in the word and doctrine but esteem them worthy of double honor however the infirmities of old age have now seized upon them dimness of sight weakness of memory an hoarse voice and feeble lungs If these Cathedral perferments be great encouragements to younger men which none but Fools and Sacrilegious persons will deny VVhy may not such places be as so many Ecclesiastical Hospitals for these Milites emiriti old souldiers of Jesus Christ who have war'd a good warfare and though now they are less able to teach in the Pulpit yet may they instruct out of it by their grave and exemplary lives and sage councels 1. Tim. 5.17 Let the Elders that rule well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be worthy of double honor Dub. I beg your pardon for those hasty words that dropt from me against Cathedrals I clearly understand they are not so useless as the ignorance envy and malice of some men would render them Let me hear from you how you can vindicate them from defrauding Parochial Churches of their Tithes and Glebs by appropriating them to themselves Firm. This exception cannot totally be avoided yet Cathedrals are not so much in fault as the Supream power of the land which took away their rich Mannors and gave them in their stead lean and scandalous Impropriations which as some say was done in policy to prevent their total abolition which fate Abbies and Priories had lately sufferred under for those rich Mannors being exchanged for poor Impropriations Cathedrals were not now so sweet and lushious morsels to sacrilegious palates Dub. But is there no meanes to augment the maintenance of those Churches whose Tithes are Impropriate to Cathedrals Firm. At his Majesties happy Restauration there was a fair opportunity which offerred it self the like we cannot expect How easie had it been then to have setled a competent maintenance upon most Churches in the Nation Some augmentations by his Majesties appointment were then made I wish there had been more I know no other way to redress this grievance but by annexing some Prebends unto the Vicaridges of these Impropriated Churches which might be done in Cathedrals of the old Foundation where there are minor Prebendaries distinct from Residentiaries mean while those Parochial Churches are supplyed mostly by the Vicars Choral whose maintenance from their Colledge and privy Tithes received from those Churches where they serve is not contemptible I wish 't were better and that some of them by their industry and conscientious diligence in their Ministry did deserve a better subsistance at which wish no man can take exceptions but he that is guilty of ignorance or negligence in the duty of his calling which is his fault in being so and not mine in wishing it should be otherwise Dub. I perceive by your discourse that 't is rather the unhappiness then the fault of Cathedrals that Parochial Tithes are appropriated unto them but certainly iâ— Canons Residentiaries were Beneficed in or near the Citties where Cathedrals are scituate and a competent maintenance allowed them from the respective Cittizens the Vicars Choral those of them who are not Preachers might assist as Curates for Baptizings Burials and other inferiour Offices and so by the continual residence of the Bishops Deanes Canons and Vicars Choral the Chore service Preaching Catechizing Church discipline and Goverment might be much better performed then
Firm. As the Kingdom of Heaven does not consist in Meats and Drinks but in Righteousness and peace Rom. 14. so neither does it consist in gestures vestures or any thing that is in it self indifferent when the Church commands us to wear such a vestment or to use such a gesture for Uniformity sake and outward decency not placing any intrinsecal Holiness or absolute necessity in any of those Ceremonies 't is our duty and not any superstition at all to be obedient yea we are guilty of the sin of disobedience and superstition also if we stand out against lawfull Authority For there is a two fold Superstition one Positive as when we ascribe Holiness to any thing that is in its own nature indifferent morrally neither good nor evil another Negative as when we Dogmatize and call that evil which Morally is not so and in such things Weare not Kneel not is as much Superstition as Weare or Kneel possibly can be What is it to any understanding man whether he Prayes or Preaches in Black or White or any other Colour unless it be for decency and uniformity the power of the Church limits us to a White Surplice rather then to a Black Iump or short Cloak Dub. But is not this an intrenchment upon our Christian liberty to be confind to particular Modes and Forms Firm. Not at all So long as our practice only is limited and our judgment left free as before any such Canon was made 't is strang that the same men who enjoyned three Ceremonies at the taking of the Covenant as to be bare Headed bare Handed the right Hand lifted up should so much scruple them in our Publick Service But in a word 't is plain Scripture that every Soul should be subject to the Higher Powers not onely for wrath but also for Conscience sake Now unless the Non-Conformists can bring as plain Scripture against our Ceremonies to prove them morally evil they must incurr the sin of Schisme and disobedience to those powers which God has ordained and these are far greater sins then the wearing of a Surplice though we had borrow'd it from the Pope himself Dub. You mind me now of one of the greatest exceptions against the Surplice c. because the Papists use it in their superstitious Worship therefore 't is unlawful for us to wear it in ours Firm. If this were a good reason 't would follow whatsoever the Papists do use or have abused in their Superstition 't is unlawful for us who have abandoned such trash and I rumpery to use but Papists have abused our Churches halices and other Ornaments in their fals Worship and Services therefore we may not use them but down with them down with them even to the Ground Dub. This indeed will be a very necessary consequent but a very costly one I fear the men that make this exception would not be very forward to Build them up again if Idolatry and Superstition were a just cause to make us lay aside our Surplices by the same reason we must pull down our Churches and upon the same accompt the Primitive Christians ought not to have eaten meat offered to Idols neither to have made use of the Heathens Tempels to celebrate the Worship and Service of the true God Firm. You see then how frivilous the exception against the Surplice is and so are all those that are offer'd against the Ring in Marriage bowing at the name of Jesus Kneeling at the Sacrament the Crosse after Baptisme and therefore I shall very briefly pass them over 1. For the Ring 't is as Antient at least as Turtullian who lived about two hundred Years after Christ he makes mention of it more then once and our Church do's use it as an ancient Ceremony no ways essential to Matrimony 2. Bowing at the name of Jesus is likewise very Antient The reason of it was 1. To shew our readiness to yield obedience and subjection to him as our Lord and King to whom all power both in Heaven and Earth is given and to whom every Knee must bow Phil. 2.10 The Antient Christians rather bowed at the naming of Jesus then at the name of Christ in opposition to the unbelieving Jews who most of all Blasphemed that sweet and saving name of Jesus which therefore they did indeavour the more highly to exalt 3. To declare their certain belief of what the Apostle foreteâ—â— that at the name of Iesus every Knee should bow of things in Heaven things in Earth and things under the Earth that all things should be subject unto him Phil. 2. 3. Kneeling at the Sacrament our Church conceives to be the most humble and reverend posture and therefore most suitable to so high and Heavenly a Mistery especially it being Administred with a Prayer yet we do not condemn the practise of other Churches where this holy Sacrament is received sitting or standing neither should they condemn us for Kneeling because Christ's Disciples receiv'd it in a Table gesture to which we are no more bound then to the place or time in which they reciv'd it An upper Room and after Supper as the learned Dr. Sanderson has evidently demonstrated 4. The Cross after Baptisme is also a very Antient Ceremony which the Christians of the first ages used in a couragious and undaunted opposition against the Heathens and Jews who scoffed and derided them for beleiving in and Worshiping a Crucified God for their Saviour who could not save himself True 't is in process of time the Cross was abused to grose Superstition and therefore say some it ought to be laid aside as Ezekias abollished the Brasen Serpent when the people made it an Idol Dub. Much more ought the Cross to be taken away being abused to superstition because 't was but an humane invention where as the Brasen Serpent was set up by Gods own direction and command Firm. Very true but then let Ezekias do it not the people on their own heads without the Authority of the King However the use of an innocent Ceremony ought not to be taken away because of ' its abuse and here it ought to be consider'd whether it be better to use the Cross to put us in mind of our duty not to be ashamed of Christ Crusifi'd as also of the courage and boldness of the Primitive Christians who not withstanding the Scoffs and Reproches of Infidels would make such open profession of their Faith in Christ Crucified as to use the sign of the Cross not only in Baptism but also upon sundry other occasions or else whether 't were better to forbear the use of it because it has been so much abused to Superstition let the Suprem power judge which of these is fittest to be done and determine accordingly either for the Negative or the Affirmative and I believe every sober and peacable Christian will esteem it his duty to submit unto such a determination Dub. But seing these and other ceremonies have been and are a great scandal to