article of the Covenant) specified, we heartily

wish and desire.

2. But if the word Discipline be taken (as it is in the first article of the Covenant) as contradistinguished unto the government, there is something even in that also, wherein we are not fully satisfied; viz. the leaving of so much power in so many persons, and those many of them of mean quality, for the keeping back of thousands of well-meaning Christians from the benefit and comfort of the blessed Sacrament: an austerity, for which there appeareth not to us any probable warrant from the Word of God, but which seemeth rather repugnant, as to the general principles of Christian prudence and charity, so to the directions and practice of St. Paul1 in particular; who in a Church abounding with sundry errors and corruptions both in faith and manners, (having first given order for the excommunicating of one only person, that by shameless continuance in a notorious sin had brought a foul scandal upon the Gospel,) sufficing himself then with a general proposal of the great danger of unworthy communicating, remitteth every other particular person to a self-examination, without any order either to Ministers or Lay-Elders to exclude any from the holy Communion upon their examination.

3. As to the Ordinance concerning the Directory in particular; we cannot, without regret of conscience, (during our present judgment, and the continuance of the present laws,) consent to the taking away of the Book of Common Prayer.

1. Which by our subscriptions most of us have approved, with a solemn promise therewithal,

11 Cor. v. 1, &c.

2 Ibid. xi. 28, &c.

in the public service, to use the form prescribed therein, and no other.

2. Which, according to our said subscription and promise, and our bounden duty according to the Statute in that case provided, we have hitherto used in our churches, chapels, and other oratories, to the great benefit and comfort of our souls.

3. Which we verily believe not to contain any thing, which (with such favourable construction as of right ought to be allowed to all manner of writings) is not justly defensible: which hath not been by learned and godly men sufficiently maintained against such exceptions as have been heretofore taken thereat; and which we are confident (by the assistance of Almighty God) we shall be able to justify, as occasion shall be offered, against all Papists and other oppugners or depravers thereof whatsoever. 4. Which is established by an Act of Parliament, made in peaceable times, by as good and full authority as any under heaven can have over us; which doth so weigh with us, that as it freeth us from the necessity of giving in any particular exceptions against the Directory, or any thing therein contained; so it layeth an inevitable necessity upon us of continuing the form of Prayer therein enjoined, and of not admitting any Directory, or other form, to the prejudice thereof, till the said Act shall, by the like good and full authority, be repealed.

In which Statute there is not only an express command given to all Ministers for the using of the same, but there are also sanctions of severe punishments, to be inflicted upon such of them as shall refuse so to do; or shall preach, declare, or speak

1 1 Eliz.

any thing to the derogation or depraving of the Book of Common Prayer, or of any thing therein contained, or of any part thereof; with punishments also to be inflicted upon every other person whatsoever, (the Lords of the Parliament not excepted,) that shall in like manner declare or speak against the said Book; or shall by deed or threatening compel, or otherwise procure or maintain, any Minister to say open Prayer, or to minister any Sacrament in any other manner or form than is mentioned in the said Book: or shall interrupt or hinder any Minister in the use of the said forms, as by the words of the said Statute more at large 'may appear.

Which Statute hath also had such universal powerful influence into the succeeding times, that in all such Statutes1 as have been since made against Popish Recusants, the refusing to be present at Common Prayer, or to receive the Sacrament according to the form and rites mentioned in that Book, is expressed as the most proper legal character, whereby to distinguish a Popish Recusant from a true Protestant. Insomuch that use hath been made of that very character in sundry Acts, since the beginning of this present Parliament, for the taxing of double payments upon Recusants.

Thus have we clearly and freely represented our present judgment concerning the said Covenant, Negative Oath, and Ordinances; which, upon better information in any particular, we shall be ready to rectify. Only we desire it may be considered, that if any one single scruple or reason in any the premises remain unsatisfied, (though we should receive full satisfaction in all the rest,) the conscience would also remain still unsatisfied. And in that case, it

1 Stat. 23 Eliz. 1; and 29 Eliz. 6; and 35 Eliz. 1 and 2; and 3 Jac. 4 and 5.

can neither be reasonable for them that cannot satisfy us to press us, nor lawful for us that cannot be satisfied to submit to the said Covenant, Oath, and Ordinances.

QUINTIL.

Quis damnaverit eum, qui duabus potentissimis rebus defenditur, jure et mente?

ROM. xiv. 22.

Happy is he that condemneth not himself in that which he alloweth.

THE END.

GILBERT & RIVINGTON, Printers, St. John's Square, London.