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
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
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
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
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
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
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