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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48863	The harmony between the old and present non-conformists principles in relation to the terms of conformity, with respect both to the clergie, and the people : wherein a short history of the original of the English liturgy, and some reasons why several truly conscientious Christians cannot joyn with the church in it : humbly presented to publick consideration in order to the obtaining some necessary relaxation and indulgence : to which are added some letters that pass'd between the Lord Cecil, and Arch-bishop Whitgift.	Lobb, Stephen, d. 1699.; Whitgift, John, 1530?-1604.; Burghley, William Cecil, Baron, 1520-1598.	1682 (1682)	Wing L2726; ESTC R23045	77,527	105

Postscript Your Grace must pardon my hasty scribling for I have done this raptim and without correction Numb 5. The Treasurer's reply to an answer of the Arch-bishop's unto the former Letter July 17. 1584. I Have received your Graces loving Letter answering Speeches as I think delivered by your Chaplain Dr. Cossins and I perceive you are sharply mov'd to blame me and clear your self I know I have many faults but I hope I have not given such cause of offence as your Letter expresseth I deny nothing that your Grace thinketh meet to proceed in with these whom you call factious and therefore there is no controversie betwixt you and me expressed in your Letter The controversie is pass'd in your Grace's Letter in silence and so I do rest satisfied your Grace promised me to deal I say only with such as violate order and to charge them therewith which I allow well thereof But your Grace not charging men with such faults seeketh by examination to urge them to accuse themselves and then I think you 'l punish them I think your Graces proceedings is I will not say rigorous nor captious but I think it is scarce charitable I have no leisure to write more and therefore I will end for writing will but encrease offence and I mean not to offend your Grace I am content that your Grace and my Lord of London where I hear Brown is use him as your Wisdomes shall think meet If I had known his faults I might be blam'd for writeing for him but when by examination only it is to sift him with 24 Articles I have cause to pity the poor man Your Graces as Friendly as any William Burleigh Numb 6. The Arch-Bishop's Answer to the Lord Treasurer MY singular good Lord God knoweth how desirous I have been from time to time to satisfie your Lordship in all things and to have my doings approved to you for which cause since my coming to this place I have done nothing of importance without your advice I have risen early and sat up late to write unto you such objections and answers as on either side were used I have not done the like to any man and shall I now say that I have lost my labour or shall my just dealing with two of the most disorder'd Ministers in a whole Diocess the obstinacy and contempt of whom especially of one of them your self would not bear in any subjected to your Authority cause you so to think and speak of my doings yea and of my self no man living should have made me beleive it Solomon saith an old friend is better than a new and I trust your Lordship will not so lightly cast off your old friend for any of those new fangled factious Sectaries whose fruits are to make divisions wheresoever they come and to separate old and assured friends Your Lordship seemeth to charge me with breach of promise touching my manner of proceeding whereof I am no way guilty but I have alter'd my first course of depriving them for not subscribing only justifiable by law and common practice both in the time of King Edward and from the beginning of her Majesties Reign Your Lordship also objecteth that I took this course for the better maintenance of my book c. mine enemies said so indeed but I trust my friends have a better opinion in me Why should I seek for any confirmation of my book after years or what should I get thereby more than already And yet if subscription may confirm it it is confirm'd long ago by the subscription of all the Clergy almost in England before my time even of Branie also who seemeth now to be so wilful Mine enemies and tongues of this slanderous and uncharitable Sect report that I am revolted become a Papist and I know not what But it proceedeth from their lewdness not from any desert of mine and I disdain to answer to such notorious untruths which the best of them dare not avouch to my face Your Lordship seemeth further to burden me with wilfulness I am sure that you are not so perswaded of me I will appeal to your own Conscience there is difference between wilfulness and constancy I have taken upon me the defence of the Religion and Rights of this Church of England to appease the Sects of Schismes therein to reduce all the Ministers thereof to Vniformity and due obedience herein I intend to be constant and not to waver with every wind the which also my place my person my duty the law her Majesty and the goodness of the cause doth require of me and wherein your Lordship and others all things considered ought in duty to assist and countenance me It is strange that a man in my place dealing with so good warranties as I do should be so encounter'd and for not yielding should be accounted wilful but I must be contented vincit qui patitur and if my friends herein forsake me I trust God will not neithe law her Majesty who hath laid the charge on me and are able to protect me But of all other things it most greiveth me that your Lordship should say that the two Ministers fare the worse because your Lordship sent them Hath your Lordship ever had any cause so to think of me it is needless for me to protest my heart and affections towards you above all other men the world knoweth it and I am assured that your Lordship nothing doubeth thereof I have rather cause to complain to your Lordship of your self that upon so small occasion and in the behalf of two such you will so hardly conceive of me yea and as it were countenance persons so meanly qualified in so evil a cause against me your Lordship 's so long tryed friend and their ordinary that hath not so been in times past now it should least of all be I may not suffer the notorious contempt of any of them especially unless I will become Aesop's block well because I would be loath to omit any thing whereby your Lordship might be satisfied I have sent unto you certain reasons to justifie the manner of my proceeding which I marvel should be so much misliked in this cause having been so long practis'd in the like yea in the same and never before this time found fault with truly my Lord I must proceed this way or not at all the reasons I have set down in this paper and I heartily pray your Lordship not to be carryed away either from the cause or from my self upon unjust surmises or clamours least you be some occasion of that confusion which hereafter you would be sorry for For mine own part I desire no farther defence in these occasions of your Lordship nor any other than justice and law will yield unto me In my private affairs I know I stand in need of friends especially of your Lordship of whom I have made alwayes an assured account but in these publick actions I see no cause why I should seek for friends seeing they to whom the care of the common weal is committed ought out of duty therein to joyn with me to conclude I am your Lordships assured neither will I ever be perswaded but that you bear an hearty good will towards me So far Whitgift If Dr. Burnet would undertake the carrying on the History of Ecclesiastical Affairs all the time Q. Eliz. liv'd and in order thereunto might he be so happy as to obtain a sight of all those great things were then on the stage the world would see how little they are owing unto Heylin for his History and also understand how unjustly the Old Protestants call'd Puritanès have been represented as factious c. FINIS

only form of prayer to be us'd in publique II. But to be more particular there are many among the Dissenters who are furnish'd with such Arguments as the Reader may find in the Abridgment of that book which the Ministers of Lincoln Diocess deliver'd to the King Anno 1605. as also in a part of the Register and among the reasons for Refusal of Subscription exhibited to Cotton Bishop of Exeter by the Devonshire and Cornish Ministry and in several other discourses as in Bayly's Parallel of the Liturgy with the Mass-book Ames his fresh suit against Ceremonies c. The which have fix'd such strong convictions on the Consciences of some Dissenters concerning the unlawfulness of the present Liturgy that they cannot safely joyn with any in the use of it Though some who have not receiv'd such powerfull impressions from the weight of those Arguments can read the Common Prayer and joyn with such as do to the end they may save themselves from the severity of Penal Lawes yet other Dissenters will rather submit themselves to the greatest extremities than venture to dishonour God by doing what they are convinc'd is a sin That the Reader may be mov'd to entertain some charitable thoughts concerning such persons and that the common objection that is laid in against their Non-Conformity which is Humour and Fancy and a Peevish Obstinacy may be fully answered I 'll give an Historical Account of some of those Arguments which do so fully convince some Dissenters that they cannot without laying an unnatural violence on their Families conform Argument I. I. They are perswaded that according to the Rubrick the same honour is put on the Apocryphal Books which is due alone to the Sacred Scriptures For they are appointed to be read as a part of the Old Testament without any note of difference from the Canonical In a discourse before the Common Prayer concerning the Service of the Church 't is asserted that nothing is ordained to be read but the very Pure word of God the Holy Scriptures or that which is agreable to the same beside this after the order how the Psalter is to be read 't is said in the Title how the rest of Holy Scripture is to be read under which Title several orders are to be found Namely 1. The Old Testament is appointed for the first Lessons at Morning and Evening Prayer so as the most part thereof will be read every year once and in the 3d. order 't is said that to know what Lessons shall be read every day look for the day of the Month in the Kalendar following and there ye shall find the Chapters that shall be read for the Lessons both at Morning and Evening Prayer and in the Rubrick after the Psalms are read 't is order'd that then shall be read distinctly with an audible voice the First Lesson taken out of the Old Testament as it is appointed in the Kalendar whereby 't is evident that what is appointed in the Kalendar to be read for the First Lesson is consider'd as a part of the Old Testament the Holy Scripture the pure word of God But the Apocryphal books are in the Kalendar appointed to be read for First Lesson for almost Two Months together even from the latter end of September untill November 24th beside the Holy dayes on which these books are appointed to be read To which add that this is done to the constant neglect of reading a great part of the Sacred Scriptures namely the two books of Chronicles Solomons Song and a great part of the Revelations That 't is the appointment of the Church to read the Apocryphal books as a part of the Holy Scriptures is farther confirm'd by Archbishop Bancroft in the conference held at Hampton Court where as the abridgment has it he tax'd Jerom for calling these books Apocrypha and said he was the first that gave them that name and called his objections against them the old Cavills of the Jews And the Bishops of Winchester affirm'd at the same time that they must needs be held Canonici ad informandos mores Canonical for the information of manners To these I 'll add what Mr. Hutton in his answer unto the reasons of the Ministers of Devon and Cornwall to this very objection They are saith he called Holy Scriptures in a signification at large because the subject they entreat of is God his Love Power our Sanctification and Obedience to him And they may be held Canonical wholsom Doctrines being thence deduced though not simply of themselves yet wherein they agree with the Canon as also because they may serve as they alwayes heretofore have done for a rule to direct and order our Conversation aright In this answer though he seems without the approbation of the Rubrick to make a difference between the Sacred Scriptures and the Apocrypha books yet at length falls in with the Bishop of Winchester asserting that they are a Canon or Rule to direct our Conversation aright But in opposition hereunto 't is generally by sound Protestants asserted 1. That the Apocryphal books are not a part of the Holy Scriptures the pure word of God 2. That there are several things appointed to be read which are not agreable to the word of God nor can be defended by any sound Protestant To make this point the more clear I 'll give the Reader an account of what is reply'd to the distinction of the Bishop of Winchester about the Canon of Faith and Manners and then offer what arguments have been urg'd against this practice of the Church In the second part of the defence of the reasons of the Devonshire and Cornish Ministers 't is thus reply'd to the aforesaid distinction But that we may farther see how heartless and unsound this distinction of Canonical for manners but not for Faith is let us observe how they here make a distinction of faith and manners where none is for all Doctrines of God's word are in this respect Doctrines of faith whether they concern matters of believing or of other Conversation of life wherefore the Apostle hath coupled them together in that place to Timothy saying all Scripture given by inspiration of God c. shewing us thereby that upon one and the same divine Revelation our knowledge and practice both must be grounded And I would entreat these men that give us this distinction to tell us whether it be not a point of faith That we must worship one God and him after his own manner reverencing his Name and keeping his Sabbaths c. And whether it be not a point of faith That we must honour our Parents and Superiors that we must not Kill commit Adultery Steal Slander Covet And whether our Consciences be not bound in these things by the Divine Testimony as well as in any point of our understanding surely unless our Divinity faileth all the word of God is the object of Faith that as well which directeth to manners as that which revealeth