ANIMADVERSIONS UPON A LATE TREATISE Entituled The Protestant Reconciler Humbly pleading for Condescention to Dissenting Brethren in things Indifferent and Unnecessary for the sake of Peace And shewing How Unreasonable it is to make such things the Necessary Conditions of Communion By a WELL-WISHER to the Churches Peace and a LAMENTER of her Sad Divisions My Son fear thou the Lord and the King and meddle not with them that are given to change Prov. xxiv 21. Qui deliberant jam desciverunt Tacitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui spirnit modica paulatim decidet Ecclus xix 1. LONDON Printed for Richard Chiswell at the Rose and Crown in St. Pauls Church-yard 1683. TO THE READER Courteous Reader THou wilt find in these Papers some publick Memorials both of Church and State which tend to maintain just and charitable Thoughts of our present Establishments and Governours with certain Considerations of no small moment to be duely weighed by all that importune or attempt a Change and may possibly evince That our Peace and Happiness dependeth rather upon a teachable Spirit and Christian Obedience and Submission in the Subject than any great Necessity of Condescension or Alterations by Authority which yet are left entirely as they ought to be to the Religious Prudence of those who are over us in the Lord to whom they properly belong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles 7. 16. SOME ANIMADVERSIONS ON THE Protestant Reconciler c. SECT I. The Reconcilers Apology in his Preface GOD is my Witness what I have discoursed in these Papers is my fixed Judgement which I have taken up upon Convictions which I am not able to resist and not from any carnal Motives or any Prejudices whatsoever Yet being sensible of my own weakness and proneness to mistake in judging and most unwilling to do the least dis-service to the Church of which I am at present an unworthy Member or to those Reverend Superiours whom from my heart I honour and own as the true Apostolick Guides and Rulers of the Church which if I be mistaken in my Judgement I unwillingly may do I therefore do entreat my Brethren of the Clergy who shall peruse these Lines to do it with the exactest scrutiny and if upon perusal they do find or judge my Reasons unconcluding and that my Judgement in this Matter is not according to Truth that out of their abundant Charity they would be pleased to convince me of my Error There being nothing in the World in which I shall more heartily rejoyce than a clear Conviction that in that part of my Discourse which doth concern my ever-honour'd Superiours I have been mistaken Teach me my Reverend Brethren and I will hold my peace cause me to understand wherein I have erred and I will thankfully yea I will publickly retract it I hope I shall not be accused of Singularity or Unkindness to the Church of England Since what I plead for in this Book Ibid. p. 55 is only the Religion of my King and that which I have learn'd from his most excellent Declaration c. Since I my self do from my heart conform to all that is required by the Church of England c. Since I verily believe all separate Congregations in the Nation which are not subject to the Government of our Diocesans are schismatical and all they that do abet and head them and exercise among them a spiritual Jurisdiction independent on them do set up Altar against Altar and therefore out of pure commiseration to their souls do plead in their behalf Since I do only plead for this Condescension because I do really believe 't is for the Glory the Safety the Advantage of the Church of England and of the Protestant Religion that it will be highly instrumental for the Good of Souls and will conciliate so great Renown and Credit to our Reverend Bishops as to make future Generations rise up and call them Blessed And therefore if I have been somewhat transported beyond the measures of my Station it is pure zeal for my Religion and the Good of Souls and for the Honour Safety and Advantage of the Church of England and her Apostolical Governours which caused me to be thus transported Since I who do now humbly plead for Condescension do intend God willing to plead as stiffly and I hope with more Conviction for submission to the Constitutions of the Church of England Since lastly I am very willing and desirous to be convinced of my Error and such conviction being given to retract what I have writ on this Subject I hope what is written with all the P. 60. modesty I could and as much deference to my most honour'd Superiours as the application of the present Subject would permit I say if these things be consider'd I hope that I have given no just occasion of offence to any Member of the Church of England All this I allow of so far as it is not evidently protestatio contra factum for in that case the Reconciler himself will excuse P. 118. us from believing of men's demurest Protestations He entreats his Readers who shall peruse these Lines to do it with the exactest scrutiny and professeth wherein-soever he shall be convinced of Error not only thankfully to accept of it but publickly to retract c. SECT II. The Reconciler's Proposition laid down THat things indifferent which Ch. 1. P. 4. may be chang'd and alter'd without sin or violation of God's Laws ought not especially under our present circumstances to be imposed by our Superiours as the conditions of Communion or as conditions without which none shall minister in sacred things though call'd to that work and none shall be partakers of the publick Ordinances which Christ hath left to be the ordinary means of Grace and of Salvation to Mankind but shall upon refusal to submit to them for ever be excluded from the Church and from the Priviledges belonging to the Members of it A farther Declaration of what he means to contend for 1. He who saith that it is sinful P. 2. and mischievous to impose these unnecessary Ceremonies and to retain these disputable expressions of our Liturgie which may be alter'd and removed without transgressing the Law of God saith true 2. And he also who pleads that Separation from Communion with us on the account of these few scrupled Ceremonies and disputable expressions of our Liturgie is sinful and unreasonable as well as mischievous doth also speak the words of Truth and Soberness Or That one should not impose these P. 3. things as conditions of Communion and that the other should not when they are once imposed refuse Communion upon that account Elsewhere it is only the doing that P. 333. which the first Reformers declar'd to be lawful upon great occasions The Churches using her Liberty in matters wholly lest to her Liberty Not that the Ceremonies be abolished Ibid. or the Conformists forbid to use them but that others should be
in place thereof other foreign and unfitting usages by little and little to creep in yet forasmuch as in Our own Royal Chappels and in many other Churches most of them have been ever constantly used and observed We cannot now but be very sensible of This matter and have cause to conceive that the Authors and Fomenters of these jealousies though they colour the same ☞ with a pretence of zeal and would seem to strike only at some supposed iniquity in the said Ceremonies yet as We have cause to fear aim at Our own Royal Person and would fain have Our good Subjects imagine that We Our Self are perverted and do worship God in a superstitious way and that We intend to bring in some Alteration of the Religion here established Now how far we are from That and how utterly We detest every Thought thereof We have by many publick Declarations and otherwise upon sundry occasions giv'n such assurance to the world as that from thence We also assure Our Self that no man of wisdom and discretion could ever be so beguiled as to give any serious entertainment to such Brain sick jealousies And for the weaker Sort who are prone to be misled by crafty Seducers We rest no less confident that even of ☜ them as many as are Loyal or indeed but of charitable hearts will from hence forth utterly banish all such causless fears and surmises upon These our Sacred Professions so often made by Us a Christian Defender of the Faith their King and Soveraign And therefore if yet any person under whatsoever Mask of Zeal or counterfeit Holiness shall henceforth by speech or writing or any other way notwithstanding These our right hearty faithful and solemn Protestations made before Him whose Deputy We are against all and every intention of any Popish innovation be so ungracious and presumptuous as to vent any poysoned conceits tending to such a purpose and to cast These devilish aspersions and jealousies upon our Royal and Godly Proceedings We require all Our Loyal Subjects to make the same known to some Magistrate Ecclesiastical or Civil c. Read the Rest before and after the said Book of Canons too long to be here transcribed See we the very Image and Transcript of This Royal Martyr's Soul in the midst of all His Sorrows and Sufferings And when He had Death before His Eys in some of His Last words to the Then Prince of Wales our Now most Gracious Soveraign You may never expect less of Loyalty Justice and Humanity than from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. xxvll Those who engage into a Religious Rebellion Their Interest is always made Gods under the colours of Piety ambitious Policies march not only with greatest security but applause as to the Populace you may hear from them Jacob's voice but you shall feel they have Esau's hands Nothing seem'd less considerable ☞ than the Presbyterian Faction in England for many years so compliant were they to publick Order nor indeed was their Party great either in Church or State as to mens judgments But as soon as Discontents drave men into Sidings as Ill humors fall to the Disaffected part which causes Inflammations so did all at first who affected any Novelties adhere to That side as the most remarkable and specious note of difference then in point of Religion All the Lesser Factions at first were Officious Servants to Presbytery their Great Master till Time and Military Success c. Let nothing seem little or despicable Never had Prince more reason to inculcate This excellent Advice Oâ—â—a principlis sâ—râ— mediâ—iâ—a paâ—atur Cum mala per longas invâ—luere moras to you in matters which concern Religion and the Churches Peace so as to neglect a speedy Reforming and effectual suppressing Errors and Schisms which seem at first but as an hand-breadth by seditious spirits as by strong winds are soon made to cover and darken the whole Heaven If you never see my Face again I do require and intreat you as your Father and your King that you never suffer your heart to receive the least check against or disaffection from the True Religion established in the Church of England I tell you I have tryed it and after ☜ much search and many disputes have concluded it to be the best in the world not only in the Community as Christian but also in the special Nation as Reformed Virtus est medium vitioâ—um utriaque relactum keeping the middle way between the pomp of superstitious Tyranny and the meanness of Fantastick Anarchy Not but that the Draught being excellent as to the main both for Doctrine and Government in the Church of England some lines as in very good figures may haply need some sweetning or polishing which might here have easily been done by a safe and gentle hand if some mens precipitancy had not violently demanded such rude Alterations as would quite have destroyed all the beauty and proportion of the whole The Scandal of the Late Troubles which some may object and urge to you against the Protestant Religion established in England is easily answer'd to them or your own Thoughts in This ☞ That scarce any one who hath been a Beginner or an active Prosecutor of This Late War against the Church the Laws and Me either was or is a True Lover Embracer or Practiser of the Protestant Religion established in England which neither gives such Rules nor ever before set such Examples T is true some heretofore had the boldness to present Threatning Petitions to their Princes and Parliaments which others of the same Faction but N. B. of worse spirits have now put in Execution c. Thus the Royal Martyr the Best of Kings and men And may we not say upon it with the Widow of Tekoah As an Angel of God so is my Lord the King to discern good and bad 2 Sam. xiv Sect. VI. WE are now come to the Suffrage of His present Majesty the Living Image of the Royal Martyr whom God preserve as the Reconciler well prayeth in the Contents of his Preface His present Majesty in His Dechbration Pref. p. 5. from Breda to all His loving Subjects April 4. 1660. speaks thus We do declare a Liberty to tender Consciences and that no Man shall be disquieted or call'd in question for Differences of Opinion which do not disturb the Peace of the Kingdom and that We shall be ready to consent to such an Act of Parliament as upon mature doliberation shall be offered to Vs for the full granting that Indulgence And in His Declaration concerning Ecclesiastical Affairs Octob. 25. 1660. When We were in Holland We were saith he attended by many Grave and Learned Ministers from hence who were look'd upon as the most able and principal Assertors of the Presbyterian Opinions And to Our great satisfaction We found them and I would His Majesty had always found them so in England as well as There Persons full of
Stillingfleet as he sometimes P. 270. P. 81. P. 109. Pref. p. 15. caresses him the Reverend Dr. Stillingfleet the Learned Dr. Stillingfleet the Excellent Dr. Stillingfleet and through him I fear casts some dirt upon his Dear Mother the Church of England in her publick Declarations The reading of some Dissenters Books seems unto me to have a little inspeevish'd him and disturbed the more calm and temperate disposition of his nature so that he treats his Adversaries now and then with too much slighting and contempt Thus what Dr. Womock alledgeth out of Meisner a Learned Lutheran P. 155 c. he calls trifling Arguments giving the lye to St. Paul Falshoods and Fooleries miserable Trifles But particular persons may the better bear with him since he sometimes forgets himself in his Duty of Reverence to the Church and the Apostolical Governours thereof That passage I think is somewhat scandalous and vain where he tacitly resembles the Ceremonies which he elsewhere calls trivial things unto the P. 208. May-pole Let him that will have a May-pole have it and he that would P 341. not have it have no May-pole Sect. IV. I Desire it may be well considered by how great and sacred Authority and that upon the maturest examination the things excepted against stand established Authority both Civil and Ecclesiastical that of the Convocation which is the Church of England Representative and of the Parliament which includes King Lords and Commons the Consent of the whole Nation involved and This not once but often time after time the Objections to the contrary frequently canvassed and deliberated upon All sorts of Authority meet here with Advantage This the Reconciler had in his eye when he said with a deal of Reason for it I know that it is not in their power meaning the Reverend Bishops at present Pref. p. 9. sent to make such Concessions they being as much tyed to the observing of the Laws as any order of men and having no power to dispense with them or to make any Proposals for the healing of our Breaches till by his Majesties Authority they meet in Convocation for that end And therefore wonder at the wickedness and injustice of those men ☞ who clamour so much against them because such Condescensions are not immediately made that is because they do not change the Laws which is not in their power to do All the Arguments therefore which the Reconciler doth so copiously insist upon for an enlarged Charity in the censuring and judging of others whose Consciences as he saith we cannot know but by their professions he should have added and open practices do reach P. 88. more strongly against the harbouring or insinuating of undue Fears and Jealousies concerning our Superiours whom the fifth Commandment enjoyns us to honour We cannot be too careful of all unjust and uncharitable Imputations to our Governours Let me here call to mind some few Clauses of the Act of Uniformity in the first year of Queen Elizabeth of blessed Memory confirmed again in the eight year of her Reign If any Minister shall preach declare Prim Eliz. or speak any thing in derogation or depraving of the said Book of Common-prayer c. or any thing therein contained The crime and Penalty of derogating from depraving or despising any thing contained in the Book of Common-prayer or of any part thereof and shall be thereof lawfully convicted according to the Laws of this Realm by Verdict of twelve men or by his own Confession or by notorious Evidence of Fact he shall lose and forfeit to the Queens Highness her Heirs and Successors for his first offence the profit of all his spiritual Benefices or Promotions coming or accruing in one whole year next after his Conviction and also that the person so convict shall for the same offence suffer Imprisonment by the space of six months without Bail or Mainprise c. And it is Ordain'd and Enacted by the Authority aforesaid That if any person or persons whatsoever after the said Feast of the Nativity of St. John Baptist next coming shall in any Interludes Plays Songs Rhimes or by other open words declare or speak any thing in the derogation depraving or despising of the said Book or any thing therein contained or any part thereof Then every such person being thereof lawfully convict in form aforesaid shall forfeit to the Queen our Soveraign Lady her Heirs and Successors for the first offence and hundred The zeal of the Queen Lords Temporal and commons in urging the Bishops and other Ordinaries as they will answer it before God to see to the execution of this good and wholesom Law Marks c. And for a due execution hereof the Queens most Excellent Majesty the Lords Temporal and all the Commons in this present Parliament assembled do in God's Name earnestly require and charge all the Archbishops Bishops and other Ordinaries that they shall endeavour themselves to the uttermost of their knowledge that the due and true execution hereof may be had throughout their Diocesses and Charges as they will answer before God for such Evils and Plagues wherewith Almighty ☞ God may justly punish his people for neglecting this good and wholsom Law Provided always and be it Enacted A Provision touching such Ornaments of the Church and Ministers as are to be retained with a power left to take farther order about Rites and Ceremonies That such Ornaments of the Church and of the Ministers thereof shall be retain'd and be in use as were in this Church of England by the Authority of Parliament in the second year of the Reign of King Edward until other order shall be taken by the Queens Majesty with the Advice of her Commissioners appointed and authorized under the Great Seal of England or of the Metropolitan of this Realm And also That if there shall happen any Contempt or Irreverence to be used in the Ceremonies or Rites of the Church by the mis-using of the Orders appointed in this Book the Queens Majesty may by the like Advice of the said Commissioners or Metropolitan ordain and publish such farther Ceremonies as may be most for the advancement of God's Glory the edifying of his Church and the due Reverence of Christ's holy Mysteries and Sacraments And now I have occasion to remember that the first step of the Reconciler's Apology is in these words Since what I plead for in this Book is only the Religion of my King c. And that he Pref. p. 58. begins his Preface with some remarkable Sayings ad amoliendam invidiam of King James King Charles the Martyr and his present Majesty It may not be amiss to shew a little more particularly how far it may be said with ingenuity and truth that he hath learned of them or pays a deference to their Judgements and Authorities To begin therefore saith he Pref. p. 3 4. with the Testimonies of our Learned and Judicious Kings That
excellent Determination of King James is worthy to be had in perpetual Remembrance Apud Causab Ep. ad Card. Perroon viz. His Majesty thinketh that for Concord there is no nearer way than diligently to separate things necessary from things unnecessary and to bestow all our labour that we may agree in the things necessary and that in things unnecessary there may be Christian Liberty allowed Now His Majesty calls those things simply necessary which the Word of God expresly commandeth to be believed or done N. B. or which the ancient Church did gather from the Word of God by necessary consequence here he had done as well to have added a N. B. too But those things which by the Constitution of men without the Word of God were for a time received into the Church of God though piously and prudently introduced His Majesty conceives they may be changed mollified antiquated And what Pius the second said of the Celebacy of the Clergie that being anciently established by good Right by better it might now be antiquated that His Majesty believes may in the general be said of most Ecclesiastical Observations introduced without the Word of God This saith the Reconciler is a golden Sentence and fully justifies all that I plead for in these Papers Now here I observe 1. That this was proposed by His Majesty for Concord between different Churches And whereas the Reconciler elsewhere demands What Reason can be given why Pref. p. 57. the Conditions of Communion betwixt Reformed Churches should not obtain amongst the members of the same Christian Church I think That Reason which the Church in her 34th Article assigns is here considerable Every particular and National Church hath Authority to ordain change and abolish Ceremonies or Rites of the Church ordained by mens Authority so that all things be done to edifying which words he sets down in another place Ch. 2. p. 36 And This our Parliament in the Act of Uniformity had an eye unto Provided That the Penalties in this Act shall not extend to the Forreigners or Aliens 14 Car. 11. of the Forreign Reformed Churches allowed or to be allowed by the King's Majesty his Heirs and Successors in England The Laws of every Church and Kingdom are for their own members In these our doings we condemn no other Nation nor prescribe any thing but to our own People only c. Second Pref. to the Liturgie But then 2. I note farther That King James his opinion was That even things by the Constitution of men without the Word of God might be piously and prudently introduced into the Church of God as well as upon occasion changed mollified or antiquated And what he asserts in the close is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of most Ecclesiastical Observations introduced without the Word of God not of all of them That useful distinction of King James between things necessary and unnecessary is well declared by one of the eminent Divines of our Church Mr. Mason's Serm. on 1 Cor. 14. 40. P. 4. Necessary I call That which the eternal God hath in his Word precisely and determinately commanded or forbidden either expresly or by infallible consequence Indifferent which the Lord hath not so commanded nor forbidden but is commanded in the holy Scripture rather potentially than actually comprehended in general Directions not precisely defined by particular Determinations Whatsoever God hath in his Word precisely commanded is necessary to be done for not doing of it is a sin Whatsoever God hath forbidden so long as it is forbidden is necessary to be left undone for the very doing of it is a sin Whatsoever is neither commanded nor forbidden that whether it concern Church or Common-wealth is left to God's Vice-gerents upon Earth who according to the exigence of the State may by their direction command it to be done or to be left undone and both without sin And this is much more distinct than what the Reconciler cites from the Lord Falkland's Reply to White I am confident Pref. p. 12. that all who receive the Scripture for the only Rule and believe what is there plain to be only necessary would if they truely believed what they professed and were not led aside either by prejudice or some Popish reliques of holding what they have been long taught or following the Authority of some persons either alive or dead by them much esteemed soon agree in as much as is necessary and in concluding no necessity of agreeing in more there being no doubt but it would soon appear plainly what is plain There is need of a great deal of Caution in declaring the Scripture to be the only Rule that it be restrained to matters peculiarly of divine Revelation and necessary in order unto salvation Haec sententia fuit omnium piorum patrum qui etsi in liberis ritibus agnoscebant Authoritatem Ecclesioe tamen in Dogmatibus Fidei eam ad solius Scripturoe Regulam alligatam putabant Bishop Davenant ad Colos 4. 4. But to return again to King James What his Judgement was in these matters he particularly declared at the famous Conference at Hampton-Court in the beginning of his Reign where one of See Summ of the Conference by Dr. Barlow Dean of Chester 1603. P. 86. the Lords said He was fully perswaded His Majesty spake by the instinct of the Spirit of God The then Lord Chancellor said I have often heard and read that Rexest mixt a persona cum Sacerdote but I never found the truth of it till this day And the Archbishop of Canterbury affirmed That undoubtedly P. 96. His Majesty spake by the special assistance of God's Spirit Now His Majesty there declared It was his happiness above others his Predecessors because they were fain to alter all things they found established but he saw yet no cause so much to alter and change any thing as to confirm that which he found well setled already not without Gratulations to Almighty God for it And the Bishop of London put His Majesty in mind of the Speeches which the French Embassador Mr. Rogne gave P. 38. out concerning the Church of England both at Cantorbury after his arrival and at the Court afterwards upon the view of our solemn Service and Ceremonies namely that if the Reformed Churches ☜ of France had kept the same Orders among them which we have he was assured there would have been many Thousands of Protestants more there than now there are When Mr. Knewstubs took exceptions to the Cross from the offence of weak P. 67. Brethren grounded on the words of St. Paul Rom. 14. and I Cor. 8. which P. 68. the Reconciler so industriously amplifies in his Treatise His Majesty first began with the general Rule of the Fathers Distingue Tempora concordabunt Scripturoe shewing the difference of those Times and ours Then a Church not fully planted nor setled but ours long established and flourishing Then Christians newly call'd from Paganism and
Factions was to urge his Subscription at his first entrance for Turpius ejicitur quam non admittitur hospes 3. As Subscription was a good means to discern the affection of the persons whether quiet or turbulent withal it was the principal way to avoid confusion Concluding That if any after P. 94. things were well order'd would not be N. B. quiet and shew his obedience the Church were better without him Praestat ut pereat unus quam unitas Only adding at last That the weak were to be P. 97. informed the wilful to be punished If any thing farther be desired of King James his Judgement we may read it in the Constitutions and Canons Ecclesiastical 1603. ratified and confirmed by his Authority among which we have Those that require Subscription a Defence and Explication at large of the Cross in Baptism the last Three declaring a National Synod to be the Church Representative concluding the absent as well as present with a Censure upon all the Depravers of it And touching the Rites and Ceremonies the 6th Canon runs in these words Whosoever shall hereafter affirm that the Rites and Ceremonies of the Church Canon 6 Jacobi of England by Law establish'd are wicked Antichristian or superstitious or such as being commanded by lawful Authority men who are zealously and godlily affected may not with a good Conscience approve them use them or as occasion requireth subscribe unto them let him be excommunicated ipso facto and not restored until he repent and publickly revoke such his wicked Errors The Reconciler indeed tells us from Ch. 1. P. 7. Josias Nichols Plea of the Innocent 1602. a worthy Witness in the Case against his dear Mother That some five years together before the unhappy time that Subscription was so generally offer'd there was such unity between the Ministers and they joyned in all Places so lovingly and diligently together that many Thousands were converted from Atheism The Dissenters have been all along given to Multiplication by Thousands and Myriads many Thousands and Popery but when Subscription came abroad how many godly and worthy learned Preachers were silenced deprived and distracted How were the Christian Subjects grieved and offended and the Papists and wicked men encouraged and emboldned What a Damp brought it to all Godliness and Religion And This the Reconciler quotes as true History for what else doth it there who yet begins his Preface with the Honour of King James his Judgement ☞ Mr. Calvin would have pronounced otherwise in This Matter Let it be denounced saith he that he is no longer to Ep. ad Farell be holden for a Brother who disturbs the common Discipline with his Contumacy This hath been always of force in the Church as being decreed by ancient Councils That whoever will not be subject to the Laws of common Discipline munere abdicetur be deposed from his Office And there is not any need saith he here to seek for humane Authority since the Holy Ghost hath pronounced concerning such Ecclesiam non habere morem contendendi Let them therefore bid him Adieu who refuseth the Rights of common Society And here let me drop a Note of a Reverend Mr. Masvn's Serm. p. 23. Divine of our Church worth the considering They which are such Admirers of ☞ forreign Churches abroad let them a little in This very Point compare the Church of England with that famous Church of Geneva 1. The Church of England requireth Subscription of the Ministers and not of the common People but the Church of Geneva urgeth not Ministers only but the People also 2. The Church of England requireth This approbation that her Rites are not contrary to the Word of God but the Church of Geneva will have her Discipline received in a more high and glorious manner 3. The Church of England contenteth her self only with Subscription but the Church of Geneva is more peremptory requiring a solemn Oath Now if any one shall enquire How notwithstanding the care of King James as well as Queen Elizabeth the Sectaries yet increased so much We have the observation of a wise and learned Prelate of the Church of England as the Reconciler calls Bishop Taylor Disswas him though he was an Irish Bishop one whom he cites abundantly out of That in the days of Queen Elizabeth and of King James This Nation was so watchful to prevent the Growth of Popery that they neglected other Sects till by connivance they became too numerous and over-ran both Church and State And This I have quoted from the Reconciler But Ch. 1. p. 9. enough of King James and his golden Sentences which notwithstanding the stamp of his Learning Judgment and Authority upon them will hardly pass for currant in our days Sect. V. WE come next to King Charles the First the Royal Martyr p. 4. and best of Kings and men as the Reconciler deservedly calls Him The Royal Martyr and Best of Kings and men in His Declaration made with Advice of His Privy-Council in Answer to the Remonstrance of the State of the Kingdom Jan. 1641. speaks Thus saith he As for Differences Biblioth Reg. among our selves for matters Indifferent in their own nature concerning Religion We shall in tenderness to any of Our loving Subjects very willingly comply with the Advice of Our Parliament that some Law may be made for the exemption of tender Consciences from punishment or prosecution for such Ceremonies and in such Cases which by the Judgment of most men are held to be matters Indifferent and of some to be absolutely unlawful I confess I like not the Arguings from 41. to 82. whatever be to be said of Those from 60. * Pref. p. 9. It looks ill when men incline with any degree of affection to the Beginnings of the last War or the Capitulations of some upon His Majesties Return Ch. 1. p. 16. And the greatest check upon my mind against the Condescensions pleaded for is the dreadful prospect of what that Incomparable King at the long Run was brought unto by His Condescensions whilest they continually made the Granting of one thing the foundation only of asking another with the like importunity It concerns us most to be affected saith the Reconciler elsewhere with that which most concerns us and is still fresh in our memories even the sad desolations which were brought on Church and State and That inhumane slaughter of our Fellow-Christians in This Nation caused by our Contests about Trifles Infandum Regina jubes But whoever were the cause the Best of Kings and men I hope was Innocent He was at all times willing to comply wit the Advice of Parliament for the case of His loving Subjects in all matters of Indifferency But That would not content or satisfie till he had yielded so much that he was forced at length to yield His Sacred Head to the Block and Those whose tender Consciences bogled at a Ceremony could well enough dispense
with the shedding of that Royal Blood 'T is very well known to every one how grounded a value His Majesty had of the Church of England and all the Establishments of it which he did upon all occasions as ably defend and vindicate as at last meekly and Christianly dye for His judgment was for the setled continuance of the Doctrine and Discipline of the Church of England established by Law from which saith He We will Dâ—â—laâ— before XXXIX Articles not endure any variance or departing in the least degree And the Reconciler's thoughts might easily have reflected back from 41 to the Constitutions and Canons the Year before made in Convocation summon'd by His Majesties Writ and afterwards Ratified and Confirmed by His Letters Patent thereto annexed Among which we know what Offence the Oath injoined for preventing innovations in Doctrine and Government was entertained with by them who pretended at first as modestly as the present Dissenters do And the viiith Canon was of Preaching for Conformity in These words Whereas the Preaching of Order and Decency according to St. Paul's Canon viii 1640 Rule doth conduce to Edification It is required that all Preachers as well Beneficed men as others shall positively and plainly preach and instruct the People in their Publick Sermons twice in the year at the least that the Rites and Ceremonies now established in the Church of England are lawful and commendable and that they the said People and others ought to Conform themselves in their practice to all the said Rites and Ceremonies c. This lay immediately next to another Canon which the Reconciler hath taken some notice of but to expose it to derision rather than to recommend it and by it indeed to vilifie all other Constitutions of the Church concerning Rites and Ceremonies The Convocation held An. 1640. P. 208 209. speaking of the laudable Custom of bowing with the Body in token of our Reverence of God when we come into the place of Publick Worship saith Thus In the Practice or Admission it should be Omission of This Rite we desire the Rule of Charity prescribed by the Apostle may be observed which is that they who use this Rite despise not them who use it not and they who use it not condemn not them that use it Now saith the Author of the Mischief Pref. of Impositions The Buffoon of the Nonconformists who pleads against a National Church for Those Independent Congregations which the Reconciler owns to be Schismatical I would gladly hear a fair Reason given why the Apostle should prescribe the Rule of Charity to be observed in This one Rite or Ceremony more than another why the Rule of Charity should take place in bowing towards the Altar for so he contrary to the very Canon speaks and yet the Rule of Severity in the sign of the Cross and kneeling at the Lord's Supper The Apostle prescribeth a Rule and they will make use of it when where and in what cases they please and in others where it is as useful lay it by like one of their vacated Canons Is it because we are bound to walk according to the Rule prescribed by the Church Why are not they bound to walk according to the Rule prescribed by the Apostle Are we more bound to obey them than they the Lord Christ speaking in and by his immediately inspired Servants Why could they not have relaxed the other Canons to the moderation of This or screw'd up This to the inflexible rigor of the others Was it for Peace-sake that we were indulged in This one Let the same Motive prevail for the same Indulgence in the Rest This is one of Those shrew'd Things P. 202. which the Reconciler observ'd in the Books of Dissenters and which he intreats the Champions of the Church of England as they respect the Credit of our Church-Governors the Reputation of our Church and her Discipline which it seems he is not concern'd for not to pass by without Answer And doth not This strike at the Royal Martyr the Best of Kings and men as well as the Church of England Representative Doth such Stuff as This in good earnest deserve or need an Answer Is it not evident enough that the Apostle himself did not prescribe That particular Rule of Charity for all Cases Is it not evident that This charitable Apostle prescribes a decent Rite and Ceremony elsewhere without leaving the matter to This Liberty of using it or no 1 Cor. xi 2. 7. 10. Is it not evident that the Rule of Severity may be sometimes the Rule of Charity too * And there are some other Rules besides such men should do well to study and think on a little better There is the Rule of Modesty and Humility and the Rule of Peace and the Rule of Obedience c. What an odd kind of perversness is This to argue that because the Church thinks meet to shew her Indulgence in forbearing to impose one Rite or Ceremony which yet she seriously recommends that therefore she cannot as charitably shew her Authority in imposing others as she apprehends to be for Edification Because St. Paul saith I beseech Evodias and beseech Syntyche c. Phil. 4. 2. might he not consistently with the Rule of Charity have commanded also Might he not have been bold in Christ to injoin Philemon that which was convenient though for Love's sake he did rather beseech him Philemon xi 8 9. What will please This humorsome sort of men Forbear them in One or Two or Three Points for Peace-sake That will signifie Nothing unless you do so in all the Rest. But to return to what I before suggested Hear we the Royal Martyr the Best of Kings and men in His Ratification of Those Canons and Constitutions Forasmuch as we are given to understand that many of our Subjects being misled against the Rites and Ceremonies now used in the Church of England have taken offence at the same upon an unjust Supposal that they are not only contrary to Our Laws but also introductive unto Popish Superstitions whereas it well appeareth unto Us upon mature Consideration that the said Rites and Ceremonies which are now so much quarrel'd at were not only approved of and used by Those Learned and Godly Divines to whom at the time of Reformation under King Edward the Sixth the compiling of the Book of Common-Prayer was committed divers of which suffer'd Martyrdom in Queen Mary's days but also again taken up by This whole Church under Q. Elizabeth and so duly and orderly practised for a great part of her Reign within the memory of divers yet living as that it could not then be imagined that there would need any Rule or Law for the observation of the same or that they could be thought to savor of Popery And albeit since those times for want of an express Rule N. B. therein and by subtile Practices the said Rites and Ceremonies began to fall into disuse and
extraordinary a Charity should in any thing be imposed upon I wish heartily that we had once Reason to believe or that we could persuade the People to believe as His Majesty upon the Professions of some then did That the most able and principal Assertors of the Presbyterian Opinions did with an Harmony of Affections submit to These excellent Foundations which were to lie unshaken at the bottom of all His Majesties designed Superstructions that we might pronounce of them to their perpetual Honour They are all zealous for the Peace of the Church They are all ☞ Loyal in their Duty to their King They all approve Episcopacy English Diocesane Episcopacy They all approve a Set Form of Liturgy and do only with modesty desire such Alterations in the Common-Prayer-Book as may not shake the Foundations of it They all disapprove and dislike the sin of Sacrilege as well as Rebellion and the Alienation of the Revenue of the Church the Sale of Bishops Deans and Chapter-Lands Did their Followers thus think and believe of them they would I am persuaded be soon reconciled to a good Opinion of us of the Church of England by Law established and cry out of them as the strangest Assertors of Presbyterian Opinions in the world 3 In order to this Indulgence Commissioners we know were under the Broad Seal Appointed and the Result of their Debates commended to the Convocation or Synod and so tendred to the examination and consent of Both Houses in Parliament the Product whereof we had at last in the Act of Uniformity which His Majesty did pass into a Law And it is to me a Transport of Admiration in the Reconciler so to adore a Declaration of His Majesties by the Advice of His Council only as to prefer it beyond tho maturer Thoughts of That Sacred Person upon the united judgment of the whole Nation We have liv'd in days wherein a Vote or Ordinance of Parliament hath born down both the Obligation of Laws and the Repute of His Majesties most solemn Declarations And how the Reconciler may scape I know not but sure I am that some others would be look'd upon with a very evil Eye as Popishly affected and so many Friends to Arbitrary Government should they presume almost to Deifie a Proclamation from the King at This Rate beyond an Act of Parliament wherein the United Wisdom of the King and all Estates of his Subjects the Wisdom both of Church and State is concerned What a miraculous Cure would it be to our present Convulsions were the Dissenting Populace but a little leaning to the Reconciler's mind That a Divine Sentence is in the King's Mouth and his Lips transgress not in Judgment even where the United Judgment of the whole Nation may possibly Opine otherwise But we will leave him undisturb'd in his Extatical and Rapturous Loyalty and content our selves with That of the more Currant Stamp which is like best to hold It will not be amiss therefore here to take notice how the Wisdom of the Nation did utter it self in the aforenamed Act of Uniformity not without some reference made to This Declaration XIV carel II. And so to add This other Text of Solomon to the Precedent ' In the multitude of Counsellors there is safety Prov. 11. 14. And This properly too while the Sentence is still the King 's and the Council his Subjects Whereas in the First year of the late Queen Elizabeth there was one Uniform Order of Common-Service and Prayer and of the Administration of Sacraments Rites and Ceremonies in the Church of England agreeable to the Word of God and Usage of the primitive Church compiled by the Reverend Bishops and Clergy set forth in one Book entituled The Book of Common-Prayer c. and injoyned to be used by Act of Parliament holden in the First year of the said late Queen entituled An Act for the Uniformity Commendation of the Common-Prayer-Book c. very comfortable to all good People desirous to live in Christian Conversation and most profitable to the Estate of this Realm upon the which the ☜ Mercy Favour Mercy Favour and Blessing of Almighty God is in no wise so readily and plentifully poured as by Common-Prayers due using of the Sacraments and often preaching of the Gospel with Devotion of the Hearers And yet This notwithstanding a great number of People in diverse parts of This Realm following their own sensuality and living A Character of the dissenting and separating Multitude without Knowledge and due Fear of God do willfully and schismatically abstain and refuse to come to their Parish Churches and other publick Places where Common-Prayer Administration of the Sacraments and preaching of the Word of God is used upon the Sundays and other days ordained and appointed to be kept and observed as Holy days And whereas by the great and scandalous neglect of Ministers in the said Order or Liturgy so set forth and injoyned as ☞ aforesaid great Mischiefs and Inconveniences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 during the times of the The head of Nilus late unhappy Troubles have arisen and grown and many People have been led into Factions and Schisms to the great decay and scandal of the Reformed Religion of the Church of England and to the hazzard of many Souls For prevention whereof in time to come for settling the Peace of the Church and for allaying the present Distempers which the indisposition of the Time hath contracted His Majesty's Declaration Octob. 25. 1660. referred to with his commission for a Revien the King's Majesty according to his Delcaration of the five and twentieth of October 1660. granted his Commission under the Great Seal of England to several Bishops and other Divines to review the Book of Common-Prayer and to prepare such Alterations ☜ and Additions as they thought fit to offer And afterwards the Convocations of both the Provinces of Canterbury and York being by his Majesty call'd and assembled and now sitting His Majesty hath been pleased to Authroize and Require the Presidents of the said Convocations and other the Bishops and Clergy of the same to review the said Book of Common-Prayer and the Book of the Form and Manner of making and consecrating of Bishops Priests and Deacons And that after mature consideration they shall make such Additions and Alterations in the said Books respectively as to them should seem meet and convenient And should exhibit and present the same to His Majesty in Writing for his farther allowance or Confirmation Since which time upon full and mature Deliberation they the said Presidents Bishops and Clergy of both Provinces have The Alterations and Additions made upon That Review by the Convocations of both Provinces upon full and mature deliberation exhibited and presented to his Majesty And b◠his Majesty upon due consideration 〈◊〉 approved allowed and recommended to This Parliament And thereupon the Book enacted accordingly reviewed the said Books and have made some Alterations
our Government by Bishops is Popish our Liturgy Popish our ministring of Baptism with the Cross Popish our Kneeling at the Communion Popish our Holy Duties Popish and almost Every Thing Popish Wherefore the Brownists having learnt that the Pope is Antichrist and the present Church of Rome Babylon and hearing a Voice from Heaven crying Go out of her my People that ye be not Partakers of her Sins and that ye taste not of her Plagues have upon your former Premises gathered a Practical Conclusion ☜ and made an actual Separation and Rent from the Church of England And surely my Brethren as they had their Original from your Positions so now are they strengthned by your Practices For they may well think that such learned and vertuous Men so famous and renowned Preachers knowing a Wo pronounced against them if they preach not the Gospel would never suffer themselves to be silenced for matters which they judged indifferent And therefore they will take it as granted that the things you stick at are in your opinion simply unlawful And upon this dangerous Position they will build another For if the Liturgy of the Church of England as it is enjoined at this day to be performed be such as a Minister cannot execute his Function with a good Conscience then they conclude that neither may the People hear it with a good Conscience because their Presence were an Approbation of it Thus the unquiet Will of Man will still be working even till it run it self upon the Rock of its own Destruction Here we see the true Occasion and Rise of all those separate Congregations in the Nation whom the Reconciler himself notwithstanding his abundant Charity to Dissenters believeth to be schismatical Pref. p. 59. And 't is agreed on all sides Book p. 23. saith he that Schism is a very great Offence and by the Writers of the Church of England and by the Primitive Fathers it is declared to be a Sin in its own nature damnable How little Encouragement then have we to indulge unto or confide in such Men or their genuine Off-spring or whatsoever may be urged for the Men their schismatical Principles With what Reason and Zeal have the most learned and pious Sons of the Church of England appeared all along even against those first Dissenters and leading Patriarchs of the Non-conforming Brotherhood O what a grief ought this to be to their Souls saith one so to Mr. Mason ep ded to his Serm. oppose themselves against such a Learned and Religion Church and so irreverently to traduce that holy Book of Common-Prayer a Work of so great and admirable Excellency Concerning which I may truly affirm that it hath been cut up like an Anatomy every Vein of it hath been opened every Corner searched every Rubrick ransack'd not a Word but hath been weighed in the Ballance not a Syllable but hath been sifted to the uttermost and yet for all this like to the Bridg of Caesar the more it is opposed the stronger it stands And again To come to the Form Id. Serm. p. 22. of Common-Prayer as it was established by Queen Elizabeth O what Blessings hath the Lord vouchsafed the People of this Land by means of that Book How many Millions of Souls have received comfort by it How many thousands of Learned Men have commended and defended it You shall hear one for all even that Judicious Jewel in whose opinion it containeth nothing either disagreeing from Holy Scripture or misbeseeming sober Men. And yet it hath pleased our Gracious Soveraign that some things should be explained that the Publick Form of Prayer might be free not only from Blame but from Suspicion This excellent Book we know hath been since deliberately reviewed and certain Alterations made in it by the best Advice and Authority in the Kingdom And yet some Men raise fresh Objections even from those Alterations What can we suppose will ever satisfy them unless they may themselves prescribe and govern all Let me here recommend to an impartial Consideration the Words of a very Reverend Person on this occasion When God that here calls us unto Peace shall one Day call us to account Dr. Frank. Serm. at St. Paul's on Col. 3. 15. how gracious and thankful we have been for his calling us to it what we have done or not done towards it Consider I beseech you whether you think seriously in your Hearts that it will there pass for true Endeavours for Peace to answer thus Lord we have been all for ' Peace ☞ and we petitioned for it but we could not have it upon our own Conditions We would have agreed for a Publick Service but we could not have it of our own making We could well enough have condescended to an Uniformity but they would not let us that were the Inferiours set the Rule We yet agree in the Articles of the Faith only for Indifferences we keep still off We are all saved too we confess by the Cross of Christ but the very Sign of it we thought enough to keep us still asunder We were zealous for thy Worship but we would not be confined to it by any imposed Rule of Reverence and Order We could indeed have yet submitted to it our selves but we some of us had taught the People otherwise and were ashamed to unteach them We might perhaps have easily come in at first but now we have so long stood out that it is not for our Honour to retreat they will call us Turn-coats and Apostates and we shall lose the People quite Gracious and kind notwithstanding we have been in our Deportments but 't was only to our own Party Thankful besides to God though we kept not indeed any solemn Days of Thanksgivings or as perfunctorily as we could we would go no further In the Sum We have done all we could to have Peace upon our own Terms but we could not obtain it unless we would submit to Decency and Order And so it stands And when our Governours and Superiours call'd to the same account shall be content to stand to our own Confessions that they imposed nothing but for Unity and Order Think soberly I beseech you on which hand lies the true Plea for the Endeavour of Peace where lies the Perverseness where the Compliance And if this be the business as I fear it is too near it I shall leave the whole World to judg whether Peace truly rule in the Hearts of those who upon their own Terms only seek it whether they answer their Callings or are thankful Nevertheless if it shall still be thought expedient for mere pitty and commiseration-sake to some weak and prejudiced Dissenters to importune the Church and State for some Condescension farther in scrupled Ceremonies and certain disputable Clauses of the Liturgy which is the professed Design of the Reconciler alone to plead for in certain Passages of his Treatise it ought certainly to be done without any affront to the
Reproaches cast upon his Dear Mother the Church of England with her true Apostolick Guides and Rulers and Supreme Governour And in some things I am sure I may justly challenge his Promise both of Thanks and Retractation or expect however a better Explanation of more doubtful Passages than any that are to be found in our Common Liturgy Sed Veniam pro Laude peto FINIS A TABLE OF THE CHIEF CONTENTS Of these Animadversions SECT I. The Sum of the Reconciler's Apologies in his Preface represented P. 1. SECT II. His great Proposition laid down with a farther Declaration of what he professeth to plead for here and there expressed to his fairest Advantage with 2 or 3 Queries to be well resolved by all that will determine rightly of what he makes the Issue of it 5. SECT III. Diverse Passages noted in the Reconciler which exceed his former Bounds and Limits some tending to prove the utter Unlawfulness of imposing any Ceremonies especially significant Others slandering both our Reformation and the Defenders of it the Reverend Dr. Stillingfleet more particularly 19. SECT IV. That it ought to be duly considered by how great and sacred Authority the Things excepted against by Dissenters stand established and that after the mature Examination of all their Pretences Of the Act of Uniformity primo Eliz. Of the excellent Passage of King James appealed to by the Reconciler His Judgment of these Matters more at large from the Conference at Hampton-Court and the Constitutions and Canons Ecclesiastick with his Ratification of the same Particularly of the Subscription required and the Moderation of our Church therein compared with that of Geneva 33 SECT V. The Words of King Charles the first the Royal Martyr and best of Kings and Men as he deservedly stiles him The Arguings from 1641 and 1660 reflected upon The Martyr's grounded Value for the Church of England and her Establishments from his Declaration presix'd to the 39 Articles and his Ratification of the Constitutions and Canons 1640. among which the 4th Canon is particularly consider'd with the Dissenters Merry-Andrews sporting about it Some other weighty Citations from the Royal Martyr's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 54. SECT VI. The pretended Suffrage of his present Majesty Some Observations about His Royal Declaration from Breda and the other of Ecclesiastical Affairs appealed to by the Reconciler with his Extatick Loyalty in the Adoration of it The Act of Uniformity in pursuance of the same 14 Car. 2. A peaceable Mind and Willingness to learn and charitable Exposition most due from Subjects to so august an Authority 67 SECT VII The Publick Apologies of the Church 〈…〉 Concerning Alterations in the Liturgy 2. Of Ceremonies why some abolished and some retained by her The Unkindness of the Reconciler in his Reflections of Unmercifulness in her Impositions c. 84 SECT VIII The Question of Ceremonies and the Impositions of them resumed Apostolick Authority and Practice for it 1 Cor. 11. accommodated hereunto and vindicated The Determinations of the Universal Church agreeable hereunto A double Instance enlarged upon from the Reconciler His Restrictions to Positive Decency considered with the Reasons offened in favour of the same An Intimation of the Danger of calling Ceremonies unnecessary in the Vulgar Notion The Opposition made to them a Step to Innovation in Civil Matters 109 SECT IX Of Kneeling at the Sacrament the only scrupled Ceremony imposed on the Laity The Reasonableness Fitness and Antiquity of it vindicated A Defect of Candor in the Reconciler noted with reference to the Church's Rubrick or Declaration about this Ceremony A modest Proposal of the Change of the Penalty to a Pecuniary Mulct for Charitable Uses A Close of the whole Dispute of Ceremonies The Reconciler's too indifferent regard for Uniformity 128 SECT X. The small Success hoped for from this Indulgence so passionately contended for All other Separatists whom the Reconciler owneth for schismatical do build upon the Principles of the first Dissenters that is the Old Non-Conformists or Puritanes Some considerable Passages out of Mr. Mason and Dr. Frank's Sermons The Matter in Issue closed with the Words of Bp. Tailer 146 SECT XI The Reconciler urged with his Promise of a Second Treatise wherein he engageth to plead as stiffly and as he reasonably enough hopes with more Conviction for Submission to the Constitutions of the Church of England which is a most undoubted Expedient for Peace With a Specimen of his excellent Abilities this way 157
dispensed with in their omission The few Ceremonies are frequently express'd to be Kneeling at the Communion the Cross in Baptism and the Surplice The scrupled and disputable expressions in the Liturgy are no where set down So that of these no definite Conclusion can be made Elsewhere he refers to the Treaty of the Savoy In the Treaty of the Savoy abatement P. 330. of the Ceremonies and alteration in some disputable passages in our Liturgy were all that was contended for Though I think there was there also a spick and span new Liturgie or Directory by some drawn up and pleaded for Elsewhere he refers to the Agreement Pref. p 10. between Dr. Bates Dr. Manton and Mr. Baxter in a Conference with the Bishop of Chester and Dr. Burton at the invitation of the Lord Keeper Bridgeman drawn up in form of an Act by the Lora Chief Justice Hales for a Comprehension Ch. 10. 331 and limited Indulgence or a new Act of Uniformity which should neither leave all at liberty nor impose any thing but necessary Upon which saith he Mr. Baxter queries Whether after such an Agreement it be ingenuity to say we know not what they would have And yet the Query will remain unsatisfied till we are told who impowred them to act in the Name of the rest or how we may be assured their Brethren are of the same mind Elsewhere to His Majesties Declaration Pres p. 5. from Breda April 4. 1660. of Liberty to tender Consciences and that no man be disquieted or call'd in question for Differences of Opinion which do not disturb the Peace of the Kingdom c. And His other Declaration concerning Ecclesiastical Affairs Octob. 25. 1660. of which more particularly afterwards These saith he are the very terms of Ibid. p. 7. Peace which here I plead for c. Elsewhere to the Excellent Dr. Stillingfleet in his Preface to the Unreasonableness of Separation where he propounds this material Question Is there nothing Pref. p. 15. to be done for dissenting Protestants who agree with us in all Doctrinal Articles of our Church and only scruple the use of a few Ceremonies and some late Impositions Add saith the Reconciler and some disputable expressions in our Liturgie The short of his Concessions in Answer hereunto is this 1. As to the Ceremonies The Sign of the Cross either wholly taken away or if that may give offence to others the use of it confined to the publick Administration of Baptism or left indifferent as Parents desire it 2. They who scruple Kneeling at the Lord's Supper to receive it with the least offence to others and rather Standing than Sitting 3. As to the Surplice in Parochial Churches it is not of that consequence as to bear a Dispute one way or other And as to Cathedral Churches there is no necessity of Alteration 2. As to the use of God-fathers and God-mothers The Parents to be permitted to joyn with the Sponsors or publickly to desire the Sponsors to represent them in offering the Child to Baptism Then the Sponsors to perform the Covenanting part representing the Child and the Charge afterwards given in common both to Parents and Sponsors 3 As to some Temper in the manner of Subscriptions An absolute Subscription to all those Articles which concern the Doctrine of the true Christian Faith And a solemn promise under their Hand or Subscription of peaceable submission to the rest so as not to oppose or contradict them either in Preaching or Writing upon the same penalty as if they had not subscribed to the 36. Then as to the other Subscription required 1o. Jacobi to the Three Articles The First saith he is provided for by the Oaths of Allegiance and Supremacy The Third the same with that to the 39 Articles And as to the Second about the Book of Common-Prayer it ought to be consider'd saith he 1. Whether for the satisfaction of the scrupulous some more doubtful obscure passages may not be explain'd and amended c. 2. Whether upon such a review by wise and peaceable men not given to wrath and disputing it be not great Reason that all persons who officiate in the Church be not only tied N. B. to a constant use of it in all publick Offices which they ought in person frequently to do but to declare at their first entrance upon a Parochial Charge their approbation of the use of it after their own Reading of it 3. Whether such a solemn use of the Liturgie and approbation and promise of the use of it may not be sufficient instead of the late Form of declaring their Assent and Consent These saith the Doctor are all the Things which appear to me reasonable to be allowed in order to an Union and which I suppose may be granted without detriment or dishonour to our Church And these saith the Reconciler are Pref. p. 19. all I plead for in this Book For as for those who deny the Lawfulness of Liturgie ☜ and the right Constitution of our Churches and who would be exempted from the Jurisdiction of their Bishop and set up Congregations separate and independent on him I know not how to plead for them without pleading for Schism Confusion and Disorder And yet these I fear are the greatest part of Conscience-non-Conformists Those likewise who revile our Reverend Bishops as Tyrants and Usurpers and profess not to know what is meant by the Church of England must here consequentially be excluded I note also that the Excellent Dr. St. Ibid. p. 16. had answer'd and that truely saith the Reconciler That there is no good N. B. ground for any scruple of Conscience as to the use of our Ceremonies much less for separation from other Acts of Communion on these accounts That the primitive Church did anciently receive in the posture of Adoration where the Reconciler adds of his own He durst not say Kneeling of which more hereafter And that he doth not question but the practice of our Church in the use of God-fathers and God-mothers may be justified Next he refers to Dr. Tillotson in his Ibid. p. 19. Sermon on John 13. 34 35. It is not for private persons to undertake in matters of publick Concernment but I think we have no cause to doubt but the Governours of our Church notwithstanding all the Advantages of Authority and we think of Reason too on our side are persons of that piety and prudence that for Peace-sake and in order to a firm Union among Protestants they would be content if that would do it not to insist on little things but to yield them up whether to the Infirmity or Importunity or perhaps in some very few things to the plausible Exceptions of those who differ from us If then saith the Reconciler hereupon this be not done it must be in his Judgement through defect of piety and prudence in some men or of content with what is reasonable in others Here should be noted
that tend to prove the utter unlawfulness ☜ of imposing any Ceremonies especially that are insignificant without respect had to such Restrictions as he at other times propounds and such as slander our Reformation and the Defenders of it Of this nature is that Citation out of Pref. p. a. Beza's 8th Ep. to which he puts an Hand in the Margin and marks it out in distinct Letters I affirm That Men so oft do grievously sin as they do introduce into the Church of God any Sacramentals that is any Ceremonies significative of spiritual things and that all symbolical Rites should be utterly excluded from the Christian Church into which they never could rightly be introduced and I believe the Church can never be restored to her native beauty whilst they do remain Again out of the same Author As P. 26. to the Rite of Crossing though it be most Ancient I cannot see what good it doth I would by no means reckon it among things indifferent but think it less so than the brazen Serpent of Hezekias the Example of which good King in this matter that is in destroying the Idols of the Cross and Crucifixes it behoves all Christian Princes to imitate And upon this the Reconciler afterwards expostulates Why do we not rather follow the Example of good King P. 43. Hezekiah who broke the brazen Serpent and carefully removed that occasion of the Idolatry of Israel c This indeed is an Instance which the non-Conformists have all along been copious in dilating on Again from the same Epistle with another hand in the Margin They indeed P. 26. seem to me to do best of all who no less diligently than open Idolatries do abolish such things which though they are not impious of themselves yet are unnecessary and profitable for little if a man use them aright but very noxious when abused And according to this rigor of Reformation the Reconciler afterwards applies that serious Question in the Homily of the Peril of Idolatry directed there against Ch. 1. p. 31 the makers setters-up and maintainers of Images in Churches to the case of imposing our few indifferent Ceremonies How is the Charity of God or Love of our Neighbour in our hearts if when we may remove such dangerous stumbling-blocks to the weak and simple people we will not remove them c. Again out of Mr. Baxter It is a Cruelty next to Diabolical to lay before men an occasion for their damnation for nothing p. 327. Again from the same Author Beza still Pref. p. 27. If the Apostle did rightly chide the Galatians that they having begun in the Spirit fell back unto the Flesh with how much greater reason may this be said of you of England if when you have begun in the Spirit you fall back not as they to the Flesh that is unto the Coremonies of Moses but to the Trifles and Refuse of humane Traditions which God forbid Which Things should they once happen they would most certainly be the beginnings of much greater Calamities Ibid. than what you have yet felt The truth of which Prediction saith the Reconciler we have found by woful ☞ experience Laying the Load of all our great Calamities upon this Imposition Then he cites Zanchius his vehement Declamation against the Surplice to Queen Elizabeth upon the mis-Information given him by some male-contented Brethren P. 28. The fire of Contention about certain Garments is now again to the incredible offence of the Godly as it were raised from Hell and kindled afresh in your Majesties Kingdom and that the occasion of the Fire is because your most Gracious Majesty being perswaded by some otherwise great men and carried with a zeal but certainly not according to knowledge to retain Unity in Religion hath now more than ever resolv'd and decreed yea doth Will and Command that all Bishops and Ministers of the Churches here we have an Hand in the Margin shall in Divine Service put on the white linnen Garments which the Popish Priests use now in Popery Yea it is to be feared that the Fire is so kindled and casts its Flame so far and wide that all the Churches of that most large and mighty Kingdom to the perpetual disgrace of your most Renowned Majesty will be set on a flaming Fire Here the Reconciler ☜ inserts Oh true Prophet Though never Prince reigned with greater Quiet Security and Honour Seeing the most part of the Bishops men greatly renowned for all kind of Learning and Godliness had rather leave their Office and Place in the Church than against their own Conscience admit of such Garments And upon this the Reconciler bestows a N. B. thought it be in truth an evil Note and false Suggestion concerning the most part of the Bishops for we read of but one Bishop Hooper by Name who also though he for some time stood it out yet upon long Conference at last reformed himself and yielded to the publick judgment of the Church Of the same nature is that other rash assertion of Zanchius It is out of all doubt P. 30. that by This Law concerning Apparel all Godly men will be offended And as vain was the Fear of the Return of Popery by This means which he so Rhetoricates upon Methinks I see P. 31. and hear the Monks crying out with loud voices in the Pulpits both confirming their followers in their ungodly Religion by the Example of your Majesty and also saying What doth not the Queen of England also a most learned and prudent Princess begin by little and little to come back to the Church of Rome The holy Vestments of our Clergy being again received we are in good hope the day will come wherein she will at length recal all the other Rites and Sacraments of the holy Church of Rome Then upon the Instance of the brazen Serpent before mentioned taken away by godly King Ezekias he assumes How much more then are those unclean P. 32. Garments to be banished out of the Church of God seeing the Apostles never used them but the Whore of Rome hath used them in her Idolatrous Worship and to seduce men Again which the Reconciler marks out in distinct Characters All men know that the most part of all the Churches Ibid. who have fallen from the Bishop of Rome for the Gospel's sake do not only want but also abhor these Garments The contrary to which is to be seen in ☞ the learned Mr. Durel's View of the Government and publick Worship of God in the Reformed Churches beyond the Seas wherein is shewed their Conformity and Agreement with the Church of England as it is established by the Act of Uniformity Next I challenge that passage from Mr. Baxter's Dispute of Humane Ceremonies P. 45. which the Reconciler thus introduceth 'T is shrewdly argued by Mr. Baxter This seems to be coming after Christ to amend his Laws and make better Laws and Ordinances for his Church
than he hath done c. which is only the old Argument varnish'd afresh There is but one Law giver Next That of Acontius which goes farther to the excluding any publick Confession of Faith in the Church besides the Reading of the holy Scriptures to the People This excellent Observation saith the P. 52. Reconciler That in the Jewish Church the Restitution of Divine Worship was often made by pious Princes but never did they make any publick Confession of P. 53. their Faith but only read the Scriptures to their People abolished Idolatry and all the footsteps of Impiety and the owning of the Scriptures was to them a Confession of their Faith And why N. B. saith he are we wiser than they were In my Judgement it seems best agreeing in one publick Symbol to abolish all other Confessions of particular Churches Here now is a Door wide enough to ☞ send the three Creeds packing with the three Ceremonies and some I fear would be well enough contented so to do I cannot excuse these Passages from some unkindness and dis-service to the Church of England and those Reverend Superiours whom the Reconciler professeth from his heart to acknowledge the true Apostolick Guides and Rulers of it I cannot but think that those who thus modestly plead for Condescension do want somewhat of due Reverence to our Dear Mother as he yet vouchsafes to Pref. p. 9. own her I must needs tax him as somewhat transported beyond the measures of his Station as his own heart it seems misgave him that he might be Pref. p. 59. And I have some farther Reasons so to judge Whosoever saith he shall peruse Ch. 1. p. 3. the Writings of the Learned Dr. Stillingfleet and his Defenders will find that they have been very silent on this Head saying any thing to justifie the exercise of imposing Authority and have upon the Matter left our Rulers in the ☜ lurch And so for ought I find he is willing to leave them not without an Applause of the Triumphs of their Adversaries upon this Occasion This is the import saith he of many P. 202. shrewd Questions which I meet with in the Books of the Dissenters to which I find no Answer in the Replies of any of their Adversaries and which I do entreat our Champions for the Church of England as they respect the Credit of our Church-Governours the Reputation of our Church and of her Discipline not to pass by without the least notice taken of them as hitherto they have done Some Untoward Questions of this nature have been collected from Mr. Baxter's Works by Mr. Barret in his Reply to the Reverend Dean of St. Pauls Moreover Mr. Barret himself P. 205. hath offered many Questions of like nature which being slow of understanding I cannot answer to my own satisfaction and therefore do cry out Men of Israel help As the Jews of Asia did when they saw Paul in the Temple stirring up all the people crying out Men of Israel help This is the man that teacheth all men every where against the People and the Law and This Place c. Acts xxi 27. 28. This is the unluckie Pattern which the Reconciler here unwittingly I am perswaded writeth after Among these Questions one is What if the Old Liturgie and that P. 206. new one compiled and presented to the Bishops at the Savoy 1661. had both passed and been allowed for Ministers to use as they judged most convenient might not several Ministers and Congregations in This case have used several modes of Worship without breach of the Churches peace or counting each other Schismaticks What if our King and Parliament should make a Law enjoyning Conformists and Non-Conformists that agree in the same Faith and Worship for substance to attend peaceably on their Ministry and serve God and his Church the best they can whether they use the Ceremonies and Liturgie ☞ here our Reconciler hooks in scrupled expressions of the Liturgie or no without uncharitable Reflections or bitter Censures upon one another either in word or writing where would be the sinfulness of such a Law Here now is a plain Confession to the contrary of what we heard before that somewhat else was insisted on at the Savoy than the Abatement of Three Ceremonies and some scrupled Expressions of the Liturgie And here is a door set open for those independent Schismaticks our Reconciler saith he dare not and cannot plead for agreeing as they also alledge in the same Faith and Worship for substance And the truth is They who scruple the Ceremonies do for the most part scruple the Liturgie and they who scruple some Expressions had it may be as lief be without the whole And in the case of these two Liturgies allowed what must be done where one part of the same Congregation is for the old and another for the new What where the Minister is for the old and the People for the new Or the Minister for the new and the People for the old Or the Minister for neither new nor old c. At this rate it were easie to multiply Questions and there is a Proverb in that case which I list not now to mention I pass by divers other things at present some of which we shall meet with by the way hereafter There are two smart Inferences wherein the Excellent Dr. Stilling fleet is particularly concerned as he will justifie his Truth and Sincerity 1. Hence we may see how little P. 297. semblance of Truth hath that pretence that these things are to be retained and appointed out of due Reverence to Antiquity referring in the Margin to Dr. Still Hist Account p. 16. For if men will endure things to be called by their proper Names is it not very like Hypocrisie to pretend to retain three Ceremonies c Moreover to retain P. 298. this kneeling posture out of due Reverence to Antiquity when no such posture was used by Antiquity he calls it elsewhere a novel Thing I fear cannot be P. 293. well excused from Falshood or from imposing on the People 2. Hence we may see how vainly 't is pretended that these Ceremonies were retained or imposed to manifest the Justice and Equity of the Reformation by letting their Enemies see they did not break Communion with them for meer indifferent things or that they left the Church of Rome no farther than she left the ancient Church quoting again in the Margin Still p. 14. And he chews the Cud upon it and goes over with it again in the close of his Post-script He will be convinced if he be skilful P. 363. in Antiquity of the great Insincerity of these two Pretences 1. That we laying the rest aside have kept our present Ceremonies out of due Reverence to Antiquity And 2. that we have left the Church of Rome only in those Ceremonies in which she hath left Antiquity Thus he treats the Ingenious and most Judicious Dr.
Affection towards Us of Zeal for the Peace of the Church and State and neither Enemies to Episcopacy nor Liturgy but modestly to desire such Alterations in either as without shaking the Foundations might best allay the present distempers which the Indisposition of the Time and the Tenderness of some mens Consciences had contracted For the better doing whereof We did intend to call a Synod and in the mean time We published in Our Declaration from Breda a Liberty to tender Consciences c. The Declaration from Breda then is here ☞ acknowledged to have been an Interim or Temporary Concession onely until a Synod was call'd and as it was limited to such differences of Opinion as do not disturb the peace of the Kingdom so it had reference plainly to an Act of Parliament which upon mature deliberation should be offered to His Majesty But there was no such Act thought sit by the Wisdom of the Nation to be offered ' Nay the Henourable House of Commons in their Address to His Majesty did Thus express themselves Febr. 28. 1663. We have consider'd the Nature of Your Majesties Declaration from Breda and are humbly of Opinion that Your Majesty ought not to be pressed with it any farther 'T is This Other Declaration therefore which we are particularly to attend unto and though it be somewhat long I will not forbear the representing of it again to view so far as the Reconciler refers unto it So then he proceeds And again we must for the honour of all those of either Persuasion with whom we have conferred declare that the professions and desires of all for the advancement of Piety and true Godliness are the same their profession of zeal for the peace of the Church the same of Affection and Duty to us the same They all approve Episcopacy N. B. They all approve a set Form of Liturgy and they all disapprove and dislike the sin of Sacriledge and the alienation of the Revenue of the Church And if upon these excellent Foundations in submission to which there is such an Harmony of affections any Superstructures shall be raised to the shaking Those Foundations and to the contracting and lessening the Blessed Gift of Charity which is a vital part of Christian Religion we shall think our self very unfortunate and even suspect that we are defective in that Administration of Government with which God hath intrusted us We need not profess the high Affection and Esteem which N. B. we have for the Church of England as it is established by Law Nor do we think That Reverence in the least degree diminish'd by our Condescensions not peremptorily to insist upon some particular Ceremonies which however introduced by the Piety and Devotion and order of former times may not be so agreeable to the present but may even lessen that Piety and Devotion for the improvement whereof they might happily at first be introduced and consequently may well be dispensed with ' And we hope This charitable compliance of ours will dispose the minds of all men to a chearful submission to that Authority the preservation whereof is so necessary for the Unity and Peace of the Church And we have not the least doubt but that the present Bishops will think the present ☜ Concessions now made by us to allay Have They not well Answer'd This Hope Even as they did His Majesty's most Hearty desire that in the mean time They would not Totally lay aside the Book of Common-Prayer but Read the parts against which there can be no Exception c. the present distempers very just and reasonable and will very chearfully conform themselves thereunto Lastly As for Ceremonies which have P. 7. administred so much matter of difference and contention Our present consideration and work is to gratifie the private Consciences of those who are grieved with the use of some Ceremonies by indulging to and dispensing with their omitting those Ceremonies not utterly to abolish any which are by Law established And therefore by This Royal Declaration it is provided 1. That none shall be denied the Sacrament of the Lord's Supper though they do not use the gesture of kneeling in the Act of receiving 2. That no man shall be compell'd to use the Cross in Baptism or suffer for not so doing 3. That all men shall be left to their Liberty as to the using of the Surplice to do as they shall think fit without suffering in the least degree for wearing or not wearing it And because some men otherwise pious and learn'd say They cannot conform unto the Subscription requir'd by the Canon nor take the Oath of Canonical Obedience We are content and it is Our Will and Pleasure so they take the Oaths of Allegiance and Supremacy that they may receive Ordination Institution and Induction and shall be permitted to exercise their Function and to enjoy the Profits of their Livings without the said Subscription or Oath of Canonical Obedience So they read and declare their Assent to all the Article of Religion which only concern the Confession of the True Christian Faith and the Doctrine of the Sacraments comprized in the Book of Articles These saith the Reconciler are the very terms of Peace which here I plead Ib. p. 8. for and which I humbly conceive would very much conduce unto the healing of our Breaches And if ever a Divine Sentence was in the Mouth of a King and his Mouth erred not in judgment which I hope is not doubted of because it is Scripture I verily believe Prov. xvi x. saith he it was thus with Our present Majesty which is a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have again p. 9. for His present Majesty when he composed that admirable Declaration which next to Holy Scripture I Adore and think that the Vnited judgment of the whole Nation cannot frame a better or a more unexceptionable Expedient for a firm and lasting concord of these distracted Churches Now I observe 1 That His Gracious Majesty did here sufficiently Testifie and express his high Affection and Esteem for the Church of England as it is established by Law and suppose that the Ceremonies scrupled were introduced by the Piety and Devotion and Order of former Times ann for the improvement of the same and assert that He would not utterly abolish any which are by Law established but only by a Dispensation and Indulgence gratifie the private Consciences of Those who were grieved with the use of some of them 2. That His Majesty did testifie an extraordinary charity in his Opinion of the persons to whom This Indulgence was designed as full of Affection towards Himself of Zeal for the Peace both of Church and State and neither Enemies to Episcopacy or Liturgy without Equivocation or Mental Reservation of Parochial Episcopacy or Directorian Liturgy but modestly desiring such Alterations only in either as might not shake the Foundations and best allay the present distempers And pity it is so
which they think fit to be inserted to the same and some Additional Prayers to the said Book of Common-Prayer to be used upon proper and emergent occasions and have exhibited and presented the same unto His Majesty in writing in one Book entitled The Book of Common-Prayer and Administration of the Sacraments and other Rites and Ceremonies of the Church c. All which His Majesty having duly considered hath ☞ fully approved and allowed the same and recommended to This present Parliament that the said Book of Common-Prayer with the Form of Ordination and Consecration of Bishops Priests and Deacons with the Alterations and Additions which have been so made and presented to His Majesty by the said Convocations be the Book which shall be appointed to be used by all that ossiciate in all Cathedral and Collegiate Churches and Chappels and in all Chappels of Colledges and Halls in both the Universities and in all parish-Parish-Churches and Chappels within the Kingdom of England Dominion of Wales and Town of Berwick upon Tweed and by all that make or consecrate Bishops Priests or Deacons in any of the said Places under such Sanctions and Penalties as the Houses of Parliament shall think fit Now in regard that nothing conduceth more to the settling the Peace of N. B. The Benefits of Uni formity this Nation which is desired of all good men nor to the Honour of our Religion and the Propagation thereof than an universal Agreement in the publick Worship of Almighty God And to the intent that every Person within this Realm may certainly know the Rule to which he is to conform in publick Worship and Administration of Sacraments and other Rites and Ceremonies of the Church of England and the Manner how and by whom Bishops Priests and Deacons are and ought to be made ordained and consecrated Be it enacted by the Kings most excellent Majesty by the Advice and with the consent of the Lords Spiritual and Temporal and of the Commons in This present Parliament assembled and by the Authority of the same c. And be it farther enacted by the Authority aforesaid that the several good Laws and Statutes of This Realm which have been formerly made and are now in force The farmer good Laws and Statutes for Uniformity of Prayer and Administration of the Sacraments confirmed with Reference to this Book for the Uniformity of Prayer and Administration of the Sacraments within this Realm of England and places aforesaid shall stand in full force and strength to all intents and purposes whatsoever for the establishing and confirming of the said Book entituled The Book of Common-Prayer c. herein before mentioned to be joyned and annexed to This Act and shall be applied practised and put in ure for the punishing of all Offences contrary to the said Laws with Relation to the Book aforesaid and no other Provided also that the Book of Common-Prayer and Administration The Book of Q Eliz. continued till This was to take place c. heretofore in use and respectively established by Act of Parliament in the First and Eighth years of Queen Elizabeth shall be still used and observed in the Church of England until the Feast of St. Bartholomew which shall be in the year of our Lord God 1662. when by This Act the other Book aforesaid was to take place in the room thereof so that there was no period of time wherein there was a Liberty or Exemption from the Legal Obligation to Uniformity Such now is That August Authority by which the Things in Question are determined and established And as the Reconciler cites it out of Bishop Taylor A peaceable mind and willingness to learn P. 224. and a charitable Exposition are the just Dispositions of Subjects God Grant they well perform it As He there devoutly and piously adds This was the Religion of Queen Elizabeth ☜ whose Motto was Semper eadem This was the Religion of King James whose Motto was Beati Pacifici This was the Religion of King Charles The Royal Martyr and best of Kings and Men. And This is the Religion of His Gracious Majesty the Inheritor of his Fathers Kingdoms and Princely Vertues who calls aloud upon his Subjects to make the established Laws Their Rule because he protests They shall ever be His. And the Reconciler hath told us that it is only the Religion of His King which in This Book he pleads for SECT VII IN the next place before I leave §. VII This Subject I desire all my Country-men diligently to hearken unto the Church Her self in her publick Apologies about These Matters in the Book so established which because so few do observe in Their Common-Prayer-Books I will here present them with The Preface of our Governours concerning the Alterations made in the publick Service It hath been the Wisdom of the Church of England ever since the first The constant moderation of the Church of England compiling of her publick Liturgy to keep a mean between the Two Extreams of too much stiffness in refusing and of too much easiness in admitting any variation from it For as on the one side common experience sheweth that where a change hath been made of The danger of unnecessary changes things advisedly established no evident necessity so requiring sundry inconveniences have thereupon ensued and those many times more and greater than the evils Ipsa mutatio consuetudinis erlam quae utilitate adjuvat novitate perturbat D. August Ep. 118. that were intended to be remedied by such change so on the other side the particular Forms of divine Worship and the Rites and Ceremonies appointed to be used therein being Necessary changes to be made by Authority only in things alterable and upon weighty important considerations things in their own nature indifferent and alterable and so acknowledged it is but reasonable that upon weighty and important Considerations according to the various Exigencies of times and occasions such Changes and Alterations should be made therein as to those that are in place of Authority from time to time seem either necessary or expedient This is quoted by the Reconciler as the chief ground-work of his Proposals P. 35 36. but let us hear the whole Accordingly we find that in the Reigns of several Princes of blessed Memory since the Reformation the Church The practice of the Church accordingly upon just and weighty Considerations her thereunto moving hath yielded to make such Alterations in some particulars as in their respective times were thought convenient yet so as that the main Body and Essentials of it as well in the chiefest materials as in the frame and order thereof have still continued the same unto This day and do yet stand firm and unshaken notwithstanding all the vain attempts and impetuous A Character of the Adversaries of the Church assaults made against it by such men as are given to change and have always discover'd a greater regard
to their own private Fancies and Interests than to that Duty they owe to the publick By what undue means and for what mischievous purposes the use of the Liturgy The Illegality and Mischief of the disuse of the Liturgy suggested though enjoyned by the Laws of the Land and those Laws never yet repealed came during the late unhappy Confusions to be discontinued is too well known to the World and we are not willing here to remember But when upon His Majesties happy Restauration it seemed probable that amongst other things the use of the Liturgy also would return of course The concern of its Enemies at the King's Restauration in opposing it the same having never been legally abolished unless some timely means were used to prevent it Those men who under the late usurped Powers had made it a great part of their business to render the People disaffected thereunto saw themselves in point of Reputation and Interest concerned unless they would freely acknowledge themselves to have erred which such men are very hardly brought to with their utmost endeavours to hinder the Restitution thereof In order whereunto divers Pamphlets were published against the Book of Common-Prayer the old Objections mustered up with the Addition of some new ones more than formerly had been made to make the number swell whereof the Reconciler hath thought good to bring several again upon the Stage In fine great Importunities were used to his Sacred Majesty that the said Book might be revised and such Alterations therein and Additions thereunto made as should be thought requisite for the ease of tender Consciences whereunto His Majesty out of His Majesties gracious Condescention for a Review his Pious Inclination to give satisfaction so far as could be reasonably expected to all his Subjects of what Perswasion soever did graciously condescend In which Review we have endeavoured The moderation of the Church observed therein to observe the like moderation as we find to have been used in the like Case in former Times And therefore of the sundry Alterations proposed unto Rejecting some Alterations offered because of dangerous consequence or frivolous us we have rejected all such as were either of dangerous Consequence as secretly striking at some established Doctrine or landable Practice of the Church of England or indeed of the whole Catholick Church of Christ or else of no Consequence at all but utterly frivolous and vain But such Alterations as were Admitting all that seemed explaient tendred to us by what persons under what pretences or to what purpose soever tendred as seemed to us in any degree requisite or expedient we have willingly and of our own accord assented And that not of necessity but willingly to Not enforced so to do by any strength of Argument convincing us of the Necessity of making the said Alterations ☞ for we are fully perswaded in our Judgements and we here profess it to the World that the Book as it stood before established by Law doth not contain in it any thing The Churches Protestation with reference to the Book before established in vindication of the Honour of it contrary to the Word of God or to sound Doctrine or which a godly man may not with a good Conscience use and submit unto or which is not fairly defensible against any that shall oppose the same if it shall be allowed such just and favourable Construction as in common N. B. Equity ought to be allowed to all humane Writings especially such as are set forth by Authority and even to the very best Translation of the holy Scripture it self And here I call to mind what I have read in Bishop Gauden touching an eminent Person concern'd in the Tendry of divers Alterations I cannot but commend saith Consid touching the Liturgy in reference to His Majesties late Declaration P. 33. he the Candor Justice and Ingenuity of Mr. Baxter who lately profess'd to me that he saw nothing in the Liturgie which might not bear a good Construction if men look'd upon it as it became Christians with eyes of Charity But to proceed Our general aim therefore in This Undertaking was not to gratifie This The Integrity of the Church in her Proceedings or That Party in any their unreasonable Designs but to do That which to our best Understandings we conceived might most tend to the preservation of Peace and Unity in the Church the procuring of Reverence and exciting of Piety and Devotion in the publick Worship of God and the cutting off occasion from them that seek occasion of Cavil or Quarrel against the Liturgie of the Church And as to the several Variations from A general account of the several Variations admitted the former Book whether by Alteration Addition or otherwise it shall suffice to give This general account That most of the Alterations were made either First For the better Direction of them that are to officiate in any part of Divine Service which is chiefly done in the Kalendars and Rubricks or Secondly For the more proper expressing of some words or phrases of ancient usage in terms more suitable to the language of the present Times and the clearer explanation of some other words and phrases that were either of doubtful signification or otherwise liable to misconstruction or Thirdly For a more perfect rendring of such portions of holy Scripture as are inserted into the Liturgy which in the Epistles and Gospels especially and in sundry other places are now ordered to be read according to the last Translation And That it was thought convenient that some Prayers and Thanksgivings fitted to special Occasions should be added in their due places particularly for Those at Sea together with an Office for the Baptism of such as are of riper years which although not so necessary when the former Book was compiled yet by the Growth of Anabaptism through the Licentiousness of the late Times crept in among us is now become necessary and may be always useful for the baptizing of Natives in our Plantations and others converted to the Faith If any man who shall desire a more particular account of the several The more particular account referr'd to ocular Inspection Alterations in any part of the Liturgy shall take the pains to compare the present Book with the former we doubt not but the Reason of the Change may easily appear And having thus endeavoured to discharge our Duties in This weighty Affair as in the sight of God and to approve The Churches Sincerity in all asserted our Sincerity therein so far as lay in us to the Consciences of all men although we know it impossible in such variety of Apprehensions Humours and Interests as are in the World to please all nor can expect that men of factious peevish and perverse spirits should who like after all to quarrel still against Her be satisfied with any thing that can be done in this kind by any other
than themselves Yet we have good hope that what is here presented and hath been by the Convocations of both Provinces with great diligence examined and approved will be also well accepted and Who to acquiesce in her Determinations approved by all sober peaceable and truly conscientious Sons of the Church of England Now such an one the Reconciler professeth himself to be A well-wisher to the Churches Peace who doth from his heart conform to all that is required by her And therefore he must be presumed to have a singular value for This serious Manifesto and Protestation of our Governours That They have already of their own accord assented to such Alterations as seemed ☞ to them in any degree requisite or expedient and did esteem Those which they have rejected as either frivolous and vain or of dangerous consequence as secretly striking at some established Doctrine or landable Practice of the Church of England or indeed of the whole Catholick Church and that in This Review they have behaved themselves with all Sincerity as in the sight of God and done That which to their best Understandings they conceived might most tend to the preservation of Peace and Unity in the Church the procuring of Reverence and exciting of Piety and Devotion in the publick Worship of God and the cutting off occasion from them that seek occasion of Cavil or Quarrel against the Liturgy that is That they have already endeavoured to discharge their Duty so far as lay in them to all those excellent purposes to which the Reconciler with so great vehemence perswadeth afresh The Church of Englands Declaration of Ceremonies why some be abolished and some retained Of such Ceremonies as be used in the Church and have had their beginning by the Institution of man Difference to be made of Ceremonies some at first were of godly intent and purpose devised and yet at length turn'd to Vanity and Superstition some entred into the Church by undiscreet Devotion and such a Zeal as was without knowledge and for because they were winked at in the beginning they grew daily to more and more abuses which not only for their unprofitableness but because they have much blinded the People and obseured the Glory of God are worthy to be cut away and clean rejected Others there be which although they have been devised by man yet it is thought good to reserve them still as well for a decent order in the Church for the which they were first devised as because they pertain to Edisication whereunto all things done in the Church as the Apostle teacheth ought to be referred And although the keeping or omitting of a Ceremony in it self considered Wherein consists the Guilt of neglecting them is but a small thing yet the willful and contemptuous Transgression and breaking of a common order and Discipline is no small ofsence before God Let all things be done among you saith St. Paul in a seemly and due order Upon This the Church of England grounds her Imposition of Ceremonies The appointment To whom it belongs to Appoâ—â—â—â—â—â—m with the ground of That Authority of the which order pertaineth not to private men therefore no man ought to take in hand or presume to Appoint or Alter any publick or common Order in Christ's Church except he be lawfully called and authorized thereunto And whereas in This our time the minds of men are so divers that some men think it a great matter of Two extreams in the Sentiments of men about them Conscience to depart from a piece of the least of their Ceremonies they be so addicted to their old Customs and again on the other side some be so new-fangled that they would innovate all things and so despise the old that nothing can like them but what is new it was thought expedient not so much to have respect how The 〈◊〉 care and moderation with respect to both how to please and satisfie either of these Parties as how to please God and profit them both And yet lest any man be offended whom good Reason might satisfie here be certain Causes rendred Her Charitâ— in assigning Reasoâ— Ceremonies be put away and some retained and kept still Some are put away because the great excess and multitude of them 1. Why 〈…〉 away hath so encreased in these latter days that the burthen of them was intolerable whereof St. Augustine in his time complained that they were grown to such a number that the Estate of Christian People was in a worse case concerning that matter than were the Jews And He counselled that such yoke and burthen should be taken away as time would serve quietly to do it But what would St. Augustine have said if he had seen the Ceremonies of late days used among us whereunto the multitude used in his time was not to be compared This our excessive multitude of Ceremonies was so great and many of them so dark that they did more confound and darken than declare and set forth Christ's Benefits unto us And besides This Christ's Gospel is not a Ceremonial Law as much of Moses Law was but is a Religion to serve God not in bondage of the Figure or Shadow but in the Freedom of the Spirit being content only with Those Ceremonies which do serve to a decent Order and Godly Discipline such as be apt to stir up the dull mind of man to the remembrance of his Duty to God by some notable and special signification whereby he might be edified Furthermore the most weighty cause of the Abolishment of certain Ceremonies was that they were so far abused partly by the superstitious blindness of the Rude and Unlearned and partly by the insatiable Avarice of such as sought more their own Lucre than the Glory of God that the Abuses could not well be taken away the thing remaining still And now concerning Those Persons which peradventure will be 2. Why some be retained offended that some of the old Ceremonies are retained still If they consider that without some Ceremonies it is not possible to keep any order or quiet Discipline in the Church they shall easily perceive just cause to reform their judgments And if they think much that any of the old do remain and would rather have all devised anew then such men granting some Ceremonies convenient to be had surely where the old may be well used there they cannot reasonably reprove the old only for their Age without bewraying of their own Folly For in such a case they ought rather to have reverence unto them for their Antiquity ☞ if they will declare themselves to be more studious of Unity and Concord than of Innovations and new-fangleness which as much as may be with setting forth of Christ's Religion is always to be eschewed Furthermore such shall have no just cause with the Ceremonies reserved to be offended For as Those are taken away which were most abused and did burthen men's Consciences without
any cause so the other that remain are retained for a Discipline and Order which upon just causes may be altered and changed and therefore are not to be esteemed equal with God's Law * So before certain Articles of Qu. Elizab. 1554. These Orders and Rules have been thought meet and convenient to be used and followed not yet prescribing These Rules as Laws equivalent with the eternal Word of God and as of necessity to â—ind the Consciences of her Subjects in the Nature of them considered in themselves c. And moreover they be neither dark nor dumb Ceremonies but are so set forth that every man may understand what they do mean and to what use they do serve So that it is not like that in time to come they should be abused as the other have been And in These our doings we condemn no other Nations nor prescribe The Churches Equity in prescribing to none but her own Members any thing but to our own People only For we think it convenient that every Country should use such Ceremonies as they shall think best to the setting forth of God's Honour and Glory and to the reducing of the People to a most perfect and godly living without Error or Superstition and that they should put away other things which from time to time they perceive to be most abused as in mens Ordinances it often chanceth diversly in divers Countrys Now here it is plain enough That the Church of England doth judge her self sufficiently Authorized to prescribe certain Ceremonies and That in her Determinations about them she hath steered an even course between all Extreams and carried her self with a due Temper and Moderation Equity and Reasonableness studying to please God and profit all men That she hath put away many for the burthen of their multitude for the darkness of their signification for their Judacial Servility and all that did burthen mens Consciences or which she look'd upon so far abused that the Abuses could not be well taken away the things yet remaining And That she hath retained some as requisite and convenient for a decent Order and godly Discipline and apt to stir up the dull mind of man to the remembrance of his Duty to God by some not able and special signification whereby he might be edified That she the rather approved them for being significant neither dark nor dumb Ceremonies but so set forth that every man may understand both their meaning and use and such as she thought not like in time to come to be abused as others had been That she doth not Certainly never any Church laid 〈◊〉 weight upon its owa Orders supposing that it believes them to be just and reasonable It places no Holiness no merit or efficacy in them as to the obtaining the Grace and Favour of God It expects obedience only for Order and peaceâ—â—â—â— It hath taken great care by Prefaces and Canons and Rubricks to prevent any misinterpretation of its intention design Dr. Still Serm. of Superstition equalize These her Prescriptions with God's Law but pronounce them alterable upon just Causes by the same Authority which doth appoint them That in This use of her power she hath not exceeded her proper compass prescribing to none but her own people That in her choice of Ceremonies she hath had a special reverence and respect to Antiquity That she hath offended none whom good Reason may satisfie And That however the keeping or omitting of a Ceremony be in it self consider'd but a small thing yet the wilful and contemptuous transgressing and breaking of a common Order and Discipline is no small offence before God How easie were it at the rate of ☞ some mens Arguings for a prophane Wit to blaspheme the severities of divine Justice upon all the World for Ab quam de minimo perivimus Tantum malam attulit melus Em. Tuesaur but eating an Apple of the forbidden Tree in Paradise Or on the poor man for but gathering a few Sticks on the Sabbath Or on Uzzah for but putting forth his hand to stay the tottering Ark c. Which yet I urge not here to contradict the Churches plain Declarations that her Prescriptions are not equal to the Laws of God but upon a due consideration that wheresoever they thwart not the immediate Laws of The lesser the thing the greater and more inexcusable the disobedience If the Prophet had bid thee do some great thing how much rather men 2 Kings v. xiij God they are Divine too at the second hand Divine by vertue of the Fifth Commandment and we by God obliged to obey them not only for wrath but conscience-sake 'T is the great aggravation of the obstinacy and contempt of wilful Disobedience that it is in Matters small and little in themselves consider'd And all the Censures of the Church Proceed against This Contumacy only Now then is it not strange that the Reconciler professing so much Reverence as he doth to the Apostolical Rulers of the Church and the Church of England his Dear Mother should yet load them and her with ☜ the imputation of such horrid Guilts as he doth on the score of the Imposition of few Ceremonies That he should use such like Expostulations and Expressions as These that follow in the Case May it not be wondred how they can call such Ceremonies imposed P. 33. as the condition of Communion to no profit or benefit of any and to the great peril yea hurt and destruction of many all Circumstances considered Things Indifferent To call the Ceremonies inoffensive P. 335. is to affirm what never can be proved Myriads of Souls are cast out of the Church and given up to Satan P. 5. for Ceremonies and things confessedly indifferent and can This Doctrine be of God the God of Love and Peace which hath these bitter Fruits Why do Superiours still continue the imposition of those indifferent things which do occasion the schism P. 30 31. and consequently the destruction of so many precious and immortal Souls How is the Charity of God or Love of our Neighbour in our hearts if when we may remove such dangerous stumbling-blocks to the P. 31 32. weak and simple people we will not remove them but lay them still before their feet and work the danger of their everlasting destruction for whom our Saviour shed his precious Blood Do they act conformably to These great Duties who will not to prevent the Ruine of many Myriads of immortal Souls forbear the imposing of unnecessary things Do P. 34. they put such a value on them as our God and Saviour did Or are they sit to press these Arguments on others who do themselves prefer such Trisles before the Souls for which Christ died This I am perswaded is one of the provoking sins of the Consormists that they have been so backward in doing what they were convinc'd they might have done with a good Conscience when they
Variety and Flux Succession and a Relative Uncertainty It is necessary that of this there should be perpetual Judges and Dictators and these can be no other than the Rulers of the Church who have the same power that the Apostles had in this It cannot therefore saith the Reconciler be rationally denied that the Rulers of the Church have Power to command things which belong unto the Positive Decency and Order of the Service of God But then saith he it hath been proved already P. 313. that the Ceremonies now used in the Church of England have nothing in them of this nature and consequently that this Command affords no ground for the imposing of them upon that Account So that in the Issue the ☞ Dissenter directly opposeth his private Opinion and Judgment to that of the Rulers of the Church whom yet he acknowledges to be of all right the perpetual Judges and Dictators in the case They say these things imposed are Decent and Orderly He saith they have nothing of Positive Decency and Order in them And this he saith he hath already prov'd Let us look back here a little to it I call that Positive Order Decency P. 38. or Reverence saith he which being done renders the Service more decent reverent and orderly than otherwise it would be and being undone the Service becomes irreverent indecent and disorderly performed he should NB. have said Less decently reverently and orderly performed than otherwise it would be So that my meaning is that if our Publick Service was by the Minister performed without a Surplice if Baptism were administred by him without the Cross if the Sacrament of the Lord's Supper were administred to such as did not kneel but stand he should have added or sit as at an ordinary Meal for that is the great scruple in this Controversy at the receiving of it These Actions would not be performed sinfully or with defect of any real Goodness which belongeth to them nor yet indecently disorderly or irreverently He should say not less decently disorderly or irreverently NB. than now they are Thus he conceives but the Church which is to be Dictator in the case pronounceth otherwise Let us hear his Reasons 1. Saith he if the Omission of Ibid. these Ceremonies renders those Actions to which they are annexed sinful indecent irreverent or disorderly perform'd he should have said less decently reverently or orderly then Christ and his Apostles in the performance of them did worship God in such a manner as was sinful indecent irreverent and disorderly For it is certain they used not the Surplice in Publick Prayer the Cross in Baptism or Kneeling in the act of Receiving To this I answer by denying the Consequence For 1. it is not de fide certain that neither Christ nor his Apostles used the Surplice Cross or Kneeling spoken of all or some one of them This Negative cannot certainly be proved 2. What was perhaps decent and orderly then may cease to be so or be less so in after-Ages and other Countries For the Question of Decency as he hath well granted out of Bishop Tailor had he as ☞ well considered it will for ever have Variety and Flux Succession and a relative Uncertainty And upon this account we are not confined to follow or imitate Christ or his Apostles in uncommanded Circumstances of this nature which might be in them occasional only 2. Saith he Then are not these Ceremonies Ibid. indifferent and alterable by the same Power which enjoins them as is asserted by the Church of England I answer still by denying the Consequence These Ceremonies do yet remain in their own nature indifferent that is they are not particularly and determinatly required or commanded nor any where forbidden by God And the Church of England may alter them whensoever she sees as just Grounds and Causes so to do as to enjoin them 3. Saith he Then must the Omission Ibid of these Ceremonies be a Transgression of those Precepts which do command us to serve the Lord with Reverence and to let all things be done decently and in order which cannot be affirmed by them who confess these Ceremonies to be Indifferent I answer still by denying the Consequence The Omission of these Ceremonies upon a just occasion or in themselves considered may not be a Transgression of those General Precepts and yet the observing of these Ceremonies too may be a Compliance with those General Precepts because the Particulars which they refer unto are various and indeterminate And in things indifferent that is which are not particularly commanded or forbidden by God there may be yet degrees of more remote or nearer Approaches to Good or Evil Decent or Undecent There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There may be Reasons Aptitudes and Tendencies to some or other good and fitting Purpose sometimes to recommend one and sometimes to recommend another And in these matters too we may be said then to do well when yet it may be we might do better As the Apostle plainly asserts in the case of Marriage 1 Cor. 7. 36. Let him do what he will he sinneth not He that giveth her in Marriage doth well but he that giveth her not in Marriage doth better Nor after all do I see any Reason why the Power of Church-Governours ☞ should be confined to matters of Positive In his rebus de quibus nihil certi statuit Scriptura Divina Mos populi Dei vel Instituta Majorum pro lege tenenda sunt St. Aug. Ep. 86. Quod neque contra Fidem neque contra bonos more 's injungitur indifferenter est habendum pro eorum inter quos vivitur societate servandum Id. Ep. 118. ubi plura vide Decency as he explains it A Latitude me-thinks might here do as well as in other cases A Latitude of Power in the Church as well as a Latitude in the Conformity of her Children Considering especially how universally the Commands run Children obey your Parents in all things Servants obey your Masters in all things Which we cannot safely bound with any other Restriction than this that it be in the Lord that is so far as may consist with our Obligations to him as our Absolute Supreme so far as is not contradictory to his Commandments Whereas therefore he tells us The P. 3â—â— Dissenters not only allow that there are many cases wherein somewhat is in genere necessary to be determined but also add That in all cases truly such the Magistrate Civil or Sacred not only may but must determine And indeed no Man in his wits can doubt that what is necessary to be determined must be determined And seeing par in parem non habet potestatem it follows that they cannot be determined by any other but Superiours that is they cannot obligingly be determined by others But then saith he they universally deny that it is necessary to determine any of
Scope and Importance of that Preface is sufficiently included in the fore-recited Declaration wherein the Church so far as she thought convenient hath charitably obviaied that Offence which might otherwise have been taken by those who either for Ignorance and Infirmity or else for Malice and Obstinacy misconstrued and depraved her Appointments And it is not consistent with Truth to assert that this whole Preface was left out nor ingenuous to insinuate that it was done upon any evil design Some mistake the Reconciler could not chuse upon reflection but be conscious of here And therefore when he repeats it again and calls it the Protestation concerning this Gesture he expresseth himself a little more warily Part of which Words are now omitted p. 〈◊〉 in our present Luturgy viz. that important Truth that so much as conveniently may be Offences should be taken away Where yet I see no reason for the challenge of this Omission of a Truth every-where acknowledged and which was the Foundation and Purport of the whole declaration But enough of this Lastly The Appointment of the Church touching Kneeling at the Sacrament is so much the more reasonable and unexceptionable because at the very Act of Receiving she hath also ordered a devout Prayer on the Communicant's behalf which by a fervent Amen he is concerned himself to ingeminate The Body of our Lord Jesus Christ which was given for thee preserve thy Body and Soul to everlasting Life And here saith the Scotch Liturgy shall the Receiver say Amen The Blood of our Lord Jesus Christ which was shed for thee preserve thy Body and Soul unto everlasting Life Here again saith that Liturgy the Party receiving shall say Amen Now therefore if the Dissenters scruple not to Kneel at their solemn Praiers they need not so to do in the Act of Receiving the Lord's Supper as it is by the Church of England appointed to be administred Upon the whole I may well say considering the Plainness of the thing and the frequent Apologies made by the Church and her Sons for it that if any shall yet oppose his own conceited Opinion against all this Evidence and Charity as Mr. Calvin saith upon a like occasion touching Church-Orders Viderit ipse Inâ—â— 1. 4. c. 10. quâ morositatem suam ratione Domino approbat Let him see what defence he can make before God for his Sturdiness or Frowardness And yet after all I do humbly conceive the Church of England would be The Churâ—h of England would doâ—bâ—les◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could 〈◊〉 so doing reasonably 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the 〈◊〉 〈◊〉 â—ecommendâ—d from 〈◊〉 in th◠〈◊〉 of â—◠〈◊〉 〈◊〉 content even to injure her imposing Power in this most reasonable matter could she hope by so doing to reclaim the Dissenting Laity to her Communion And I think it might deserve to be propounded with submission to her Wisdom whether as matters with us stand the Punishment however for the Omission might not be rather commuted by the sanction of the Civil Magistrate into some Temporal or Pecuniary Mulct for charitable Uses And one Reason here might be taken from the common Observation of the great success of the Test of late which brought so many to the Church-communion whom the dread of any spiritual Censures had but little influence upon I will close this Controversy about the Imposition of Ceremonies in the Words of Bp. Gauden when His Majesty's Consideratious touching the Liturgy P. 38. Condescending Declaration was yet fresh Certainly Humane Ecclesiastical Ceremonies like Shadows neither fill nor burthen any Conscience of themselves That which is considerable in them is as they are in their nature and use comely for the Duty and Instances either of Obedience or of Charity and Unity And it is no less certain whatever Indulgence as to the Penalty or Practice of Ceremonies His Majesty's Clemency may please to grant to some Men of weak Minds and scrupulous Consciences in these things which Royal Charity no good Christian will repine at provided it be used with Meekness and Humility not Insolence and Factiousness yet as to the Principle which NB. the Church of England went by in matter of Ceremonies it is most true and undeniably to be maintain'd even to the Death that this National Church as all others hath from the Word of God Liberty Power and Authority within its own Polity and Bounds to judg of what seems to it most agreeable and decent as to any Circumstance or Ceremony in the Worship of God which the Lord hath left unconfined free and indifferent in its nature and only to be regulated and confined by every such Ecclesiastical Polity within it self where the Consent of the major Part of Church and State both in Councils and Parliaments includes the whole and may enjoin its Rules and Orders in these things upon all under its Jurisdiction and within its Communion As well as a Master of a Family may appoint the Time Place Manner and Measure Gesture and Vesture wherein he will have all his Family to serve God with him And very few I think if any do ☞ scruple our Ceremonies which are as St. Augustin would have them few in Number easy in Practice apt in Signification who do not also strike at this Doctrinal Principle upon which the Church hath proceeded and which she cannot discharge without a wrong to her self and the whole Catholick Church of Christ And this is a sufficient Vindication to the Reverence and Respect by the Church of England born unto Antiquity in this case that she retains and goes upon that General Rule whereby the Customs and Canons of the Churches of God have been founded from the Beginning Nor is it any prejudice to her Sincerity in this Reverence that she hath also shewed her Liberty in forbearing some Ceremonies then in use as well as her Authority in enjoining others and above all her Moderation in that she hath been content with so small a Number so small a number I say that she is not liable to be charged in any thing so much as in this but that she hath also reserved to her self a Power of Ordaining Act of Uniform 1 Eliz. and Publishing such farther Ceremonies as may be most for the Advancement of God's Glory the Edifying of his Church and the due Reverence of Christ's holy Mysteries and Sacraments And this again is Compurgation enough to her Equity in departing from the Church of Rome that Abuses removed she continues some indifferent Ceremonies still in common with her as a standing Testimony that she would never have been divided from her Communion upon the account of things indifferent no Holiness or Superstition placed in them But how monstrously unreasonable is it for any now to fly in the face of this Church on the score of three Ceremonies only but one of which is imposed on the Laity when the Reconciler can tell them of twenty more that she might have vouched
Antiquity for It may be said I think of the three what Dr. More confesseth of one of them which some yet above the rest See Reconc P. 254. object against the Cross in Baptism If the Church cannot make such Additionals as these she can make none at all And she must I fear for ever despair of demonstrating her Id. P. 153. imposing Power in any lest subject unto Scruple For what may they not scruple here who are no great Friends to external Decency or Order or Uniformity in the Church This is the Answer the Reconciler somewhere gives to certain Texts of Scripture alledged for Unity and Uniformity If all these Places be considered seriously saith he they will be found not to exhort so much to P. 320. Unity of Judgment but of Affection not to Uniformity but to Unanimity Peace and Concord But is it not evident that they exhort as much as may be unto both to be of the same mind and to speak the same thing and to walk by the same Rule and as with one Mind so with one Mouth to glorify God Nor is it any more prejudice to NB. Uniformity that Unanimity is somewhat preferr'd before it than it is to all external Worship that the internal is of both of greater Value and Necessity As we are to glorify God both in Body and Spirit which are his but chiefly with the Spirit and Inward Man so we must labour to glorify him also in the Christian Assemblies both with Faith in the Heart and Confession of the Mouth by Unity both of Judgment and Affection in the Heart and by Uniformity as much as we can of external Expressions of the same as so many genuine Pledges and Testimonies of it by one Mind and Heart and by one Mouth though principally still by the Unity of Faith and Charity within if we respect the Judgment of God who is the Father of Spirits but if we regard the Judgment ☜ of Men before whom we are to glorify God it must be chiefly as by external Worship so by the Witnessing our 1 Cor. 14. 23. Unanimity of Soul in the same by our visible Order and Uniformity And this is not only a natural result of being of one Heart and Mind but tends very much to the producing and nourishing of Peace and Concord in the Church I am not I confess in love with the Reconciler's Notion of Reverence and Order that as some sit some stand some kneel at Common-Prayer and this without confusion so may P. 338. some sit some kneel some stand at the receiving the Sacrament The Church of England is of another Opinion which calleth upon her Children all to Strange it is to consider We commend the Beauty of Uniformity everywhere almost bâ—â— in the Church kneel at the Confession and stand up at the Greeds and say Amen at the Prayers c. And this Uniformity is according to the Practice of the Church of God both under the Old and New Testament But should such a Liberty as this be introduced by the Abatement of publick Impositions we should certainly open a gap to this Inconvenience Many who new conform in obedience to the P. 342. Laws Cassandrian Conformists I think the Reconciler somewhere calls them and such he represents himself to be as Pref. p. 59. arose from Super-conformity even in Cathedrals as from Half-conformity when the Laws and Canons requiring this Conformity shall be suspended will also vary in their Practices and be as careful of doing no more than shall be then exacted of them to the full as now they are of doing no less And from this Variety and Change must needs ensue Censures and Animosities on either side while some will be judged superstitious for their Fondness to old Ceremonies P. 341. the Law which enjoined them being relaxated or abrogated and others reflected upon as mutable Weather-cocks and Apostates from their former Profession c. SECT X. ANd after all it is questionable What one of the Dissenters we should hereby gain over to our Communion that will not as readily be reduced some other way The Reconciler I perceive dare not engage far for them But then he adds Suppose that we by yielding in P. 327. these matters should not reduce one of the Tribe of our Dissenting Brethren yet should we take off their most plausible Pretences and leave them nothing which could be rationally offered as a ground for Separation or Accusation of our Proceedings against them whereas while we continue the Imposition of these things they cannot want Objections to oppose though not against their own Submission to yet against our imposing of these things as the Conditions of Communion This Condescension in Superiours would P. 329. evacuate and fundamentally cut off the ground and the occasion of their Pleas. I am not desirous to urge any thing against the gracious Condescensions of our Superiours wheresoever and to whomsoever they judg it reasonable And it cannot be denied but if the Laws were removed there could be no possible Pretext to be made against them but whether as plausible Pretences may not still as rationally be offered against what shall be yet left standing I am somewhat in doubt We have to do with a sort of Men that will never want some alledgment or other to accuse the Publick Proceedings And 't is ingenuously confess'd by the Reconciler that whatsoever they now clamour against the Impositions they have nothing reasonably to object against their own Submission to them much less as a ground of Separation because of them Again saith he They who at first dissented from the P. 330. Constitution of our Church declared they did it purely on the account of these things If therefore the forbearance to impose them will not prevail upon them to embrace Communion with us we shall have the Advantage over them that to all reasonable Men it will appear that they are not the genuine Off-spring of the Old Dissenting Protestant but a New upstart Faction which call for such Conditions of Communion as their more sober Brethren never dream'd of This I think appears unto reasonable Men pretty well already by those separate Assemblies which the first Dissenters did not dare to plead for Yet I esteem it no great Glory for any to be the genuine Off-spring of those Old Dissenters neither who were but an upstart Faction then as the worst of these are now nor do I think we have any Obligation to a kind Remembrance of them who first led the Dance and broached those Principles which our 〈◊〉 Dissenters do only improve a little and build upon This hath been long since urged in Mr. Mason Serm. p. 67 68. the case As you rejoice the ' Papists so you encourage the Brownists who build their Conclusions upon your Premises and put your Speculations See more to this purpose in 〈…〉 in practice For have not your Ring-leaders proclaimed that
Establishments ☜ or Reflection upon the Authority of those that are to govern us We should not at the same time endeavour to extort that by plain dint of Argument and Necessity which we sue for as an Act of special Grace and Favour And I do readily enough subscribe to the Words of Bp. Taylor which he makes use of in the case If the Question be Who P. 224 225. shall yield The Governours certainly have Authority and others say they have Reason The one ought to be pittied and the other to be obeyed but both ought to yield Only the Subject must yield outward Obedience though otherwise it were not necessary yet if it be lawful it accidentally becomes so And if it be not lawful or if he thinks it is not yet he must be careful he give no offence but modestly humbly and without reproach offer his Reasons against the Law But then the Governours also must yield so far as they apprehend Reason so to do They must not consider how much is possible for them but how much is fit they must meditate nothing of Empire doing things meerly because they have Power in their Hands but much of Charity they must consider which will do most good to the Souls to which they relate they must with Meakness instruct the Gainsayers and with Sweetness endeavour to win them and bear with the Infirmities of the Weak if they can perceive the Weakness to be innocent SECT XI I Have now finished my Animadversions upon the first Proposition of the Reconciler which he prosecutes so largely and with so many reflecting Passages upon the Church of England in this his Book against the Imposition of unnecessary Ceremonies as he calls them and retaining some Disputable Passages in the Liturgy which he nowhere reckons up It only remains that I press him to a speedy Dispatch of his promised Endeavours upon the second wherein he undertakes to prove with Words of Truth and Soberness That Separation from Communion with us on the account of those few scrupled Ceremonies and Disputable Expressions is sinful and unreasonable as well as mischievous I will only remember him that this is one of the best Periods in his Apology or Preface for a favourable Construction of what he hath already done and that Disservice as well as Disrespect which the Application of some Arguments and Phrases in his Treatise may do the Church of England and her Honoured and Apostolical Governours Since I who do humbly plead for Condescension do intend God willing to plead as stiffly and I hope ☞ with more conviction for Submission to the Constitutions of the Church of England He hath given us some taste here and there of his great Abilities this way I will only touch upon a few Passages and so conclude These Arguments fall many of them with more weight on our Dissenters P. 58. provided they can shew no Law of God plainly forbidding their Submission to these things For let me ask them in the Spirit of Meekness these few Questions Do they prefer Mercy before Sacrifice who will not submit to Rites or Circumstances or to the Use of things nowhere forbidden in the Word of God to prevent Schism and all the dreadful Consequences of it but rather will give cause to their Superiours to judg them scandalous Resisters of Authority and pertinacious Disturbers of the Churche's Peace Are they compassionate towards the Sheep according â—o our Lord's Example who rather will refuse to become Labourers in his Harvest and Teachers of the Gospel of the Kingdom of God than submit to these little Things in order to their regular Performance of this blessed Work Do not they scandalize offend and contribute to the Ruin of Christ's little ones who do involve them in a wretched Schism on the account of things which they may lawfully submit to Do not they shut up the Kingdom of Heaven against Men who forbid them to enter when they may Do not they impose heavy Burdens also and that NB. without Authority who say to their Disciples Hear not the Common-Prayer Receive not the Sacrament Kneeling Suffer not your Children to be signed with the Sign of the Cross Communicate not with that Minister who wears a Surplice or with that Church which imposeth any Ceremonies or Constitutions but concerning the Time and Place of performing Publick Worship If the good Shepherd should lay down his Life for the Sheep ought not they to lay down their unnecessary Scruples for their sakes If nothing doth so scandalize Christ's Followers as to find their Teachers at discord and divided can they act as becometh his Disciples who are not willing to procure Unity and Concord and to avoid this Scandal by their Submission to things indifferent in their own Nature and not forbidden in the Law of God Though it could be lawful for the Dissenter to refuse Obedience to the P. 149. things imposed yet if it be not absolutely his Duty so to do he cannot be excused for neglecting what is so expedient for the Peace Unity and Welfare of the Church Once more The great Rule of P. 187. Equity if duly weighed would mightily conduce unto the Satisfaction of Dissenters in many of their Scruples and let them see that in those matters which are not apparently forbidden by the clear Word of God they ought to yield Obedience to the Commands of their Superiours for do not they expect Obedience from their Children in like cases If as the Author of the Friendly Debate doth put the case you had Ibid. commanded your Children and Servants to come at ten of the clock into your Parlor to Family Devotions requiring them to come dressed and to kneel at their Devotions would you permit them to refuse to come at the Time and to the Place appointed because all Times and Places are indifferent to God or in the Garb appointed because God regards not Habits or to refuse to kneel because they may pray standing Would you not esteem them Contemners of your lawful Authority and needlesly and sinfully scrupulous in those matters And must you not by the same Rule be guilty of contemning the Lawful Authority of your Civil and Spiritual Fathers and of the Masters of Christ's Family by your Refusal to submit unto their Constitutions in Matters of like nature upon the like accounts I have done both the Reconciler and the Church Justice in the exhibiâ—ing these excellent Passages again to view And I must conclude that I have not any-where offended him who hath solemnly declared That there is nothing Pref. p. 3. in the World in which he shall more heartily rejoice than in a clear Conviction that in that Part of his Discourse which doth concern his ever honoured Superiours he hath been somewhat at least mistaken However it prove I have endeavoured and offered at it without Gall and Bitterness or any such Transports which are unbecoming a Loving and Dutiful Son in wiping off the