SEVERAL ARGUMENTS FOR Concessions and Alterations IN THE Common Prayer AND IN THE RITES and CEREMONIES OF THE Church of England IN ORDER TO A COMPREHENSION By a Minister of the CHURCH of ENGLAND As by Law Established The particular Forms of Divine Worship and the Rites and Ceremonies appointed to be used therein being things in their own Nature indifferent and alterable and so acknowledged it is but reasonable upon weighty and important Considerations according to the various Exigency of Times and Occasions such Changes and Alterations should be made therein as to those in Authority should from time to time seem either necessary or expedient In the Pref. to the Common Prayer LONDON Printed for John Salusbury at the Rising Sun near the Royal Exchange in Cornhil MDCLXXXIX THE PREFACE GOD hath wrought very graciously and in an Extraordinary manner for the deliverance of this Church and State from Popery and Arbitrary Power in such a way of Peace as other Ages can scarce parallel But Beneficium postulat Officium God's great Goodness calls for some suitable return in the way of Love Thankfulness and Obedience And no doubt but the Lord expects some Work that is Great and Excellent somewhat wore than ordinary for the good of that Church which he hath so wonderfully preserved And if you would know what we shall render unto the Lord for all his Benefits What more What better than for Protestants with one Heart and one Mouth to glorifie God the Father of all our Mercies and to Worship him with one consent And oh that the All-wise God would inspire this Great Council of the Nation with Wisdom from above what and how to act effectually for this Blessed Vnion Which as Mr. De L' Angle in his Letter to his Lordship the Bishop of London will rejoyce Men and Angels and bring down a Thousand Blessings of Heaven and Earth upon those that shall contribute the most unto it Vnreas of Separ p. 424. It is to be hoped that the Glory of so Great and Good a Work will be due to our present Governours next under God. And since we are told in the Preface before the Common Prayer that in the Reigns of several Princes of Blessed Memory since the Reformation the Church 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 Therefore I have added Arguments for such Concessions and Alterations in this Worship as may be effectual in order to the Desired Vnion Though I have had God's Glory for my end yet I know no Mans Integrity in the Cause of God and of Religion nor the most unfeigned Desires and Endeavours for the good and Peace of Church and State can exempt him from the common fate that attends things of this Nature which are sure to be unacceptable with some if not pass for an unpardonable Offence against the Church of England If I knew that there were any thing but Truth and Charity I would blot it out If it be possible and as much as in me lyeth I would live peaceably with all Men. The Motives and Inducements to write were these First A Zeal for God. God's Honour is intimately concerned in his Worship What Soul that hath any sense of God and Religion can bear so much dishonour as is done to God in his Worship Several casting a contempt upon it by their unhandsom Speeches and ill Examples prejudiced and prejudicing others against it Many scarce look upon it as the Worship of God and mind nothing less than to be devout in it And since the Worship of God lies under contempt or a great abuse and unprofitableness in the performance of it is there not reason to be offended at it I am not satisfied and cannot be satisfied without some endeavour to redress the Evil. Second Motive was a desire to discharge this part of my Ministerial duty to my own and the Peoples better Edification Does the VVorld think it is nothing to Ministers that have a concern for the Peoples Souls to see how little this VVorship is done to Edifying How great a guilt lies upon their Congregations upon that very account Surely guilt enough to lay them low in misery And the sense of this put me upon another Design which was first in my intention a short piece Argumentative for Conformity to the Prayers And therein first to satisfie Peoples Consciences in a peaceable Submission and Communion in this Worship though they do not like every thing in it best I urge that they themselves will not suffer their Children and Servants to leave their Worship in their Families under pretence that anothers is better But the Governours Authority over the several Families in the Nation reacheth as far as theirs in their own Family in all things Sin only excepted so far as they may be obeyed without disobeying God. Secondly To excite them to a Devout use of the Prayers with some Helps and Directions for their Edification in it Thirdly To keep them within the Bounds of Christian Charity towards those that differ from us as knowing that without Charity all is nothing worth Time and Opportunity called for this first though less studied or accurate and plain in its Language Third Motive was a compassionate Concern for some who have suffered much by the severity of the Laws and a desire to prevent their future sufferings I know there are those that dissent from this Worship that would very heartily would if their Consciences had been satisfied have Conformed to it If they did not they knew they were like to pay for it But by such Concessions as to take them in they will be safe for the future from fear of Trouble and Sufferings Fourth Motive was a desire to do my part towards the remedying the Evils which have eventually followed the Act for Uniformity And surely in an Age that hath smarted somuch as this hath done for Contentions about these Common-Prayers it concerns every one to put to his helping hand I shall conclude with a Pathetical and Affectionate Speech of that Reverend Prelate Dr. Hall who used to say War with none but Rome and Hell and was a true Son of Peace Bishop Hall's Works p. 426. But thou O Lord How long How long shall thy poor Church see the Dear Sons of her Womb bleeding about these Apples of Strife Speaking of some things in the Common Prayers Ceremonies especially Ye Men Brethren and Fathers help for Gods sake put to your hands for the quenching of these Common Flames The one side by Humility and Obedience the other by Compassion i.e. to the weak and unsatisfied both by Prayers and Tears that so that Passage in His Majesties Declaration may take Effect for Establishing such Laws as should make a good Agreement between the Church of England and Protestant Dissenters May that Agreement be in the Worship of God. The Great God of Heaven and every True-hearted
Protestant say Amen to it Arguments for Concessions and Alterations in the Common-Prayer and in the Rites and Ceremonies of the Church of England in order to the desired Vnion in Worship CErtainly that man is no friend to Church and State who is an enemy to their Peace and Union in matters of Religion For as the Eminent Mr. Le Moyn of Holland saith in his Letter to his Lordship the present Bishop of London at the end of Vnreasonableness of Separation In England the good of Church and State depends absolutely upon Vnion of the People in point of Religion and one cannot there press an Vnion too much For there is never like to be an effectual Reformation of Peoples unreformed Lives without an Union when Conforming and Nonconforming Ministers may joyn together encourage and assist each other in that blessed work And as to an Union Mr. Baxter in his Life and Death of Sir Matthew Hale saith 2 p. 19 20. that the said Judge told him the only means to heal us was a new Act of Uniformity Therefore I shall apply my self to the Governours of the Church that are Lawfully called and have Authority to appoint and alter matters of this nature respecting the Service and Worship of God. I shall in all Humility recommend to the Governours Consideration some Arguments for Concessions and Alterations in the Common Prayer and then in the Rites and Ceremonies of the Church of England And to show that I am not alone and that it is not a project of my own which hath no countenance or encouragement from others I shall mention greater Names in favour of the same Argument and urge their concurrence and that shall be my first Plea. First Plea For some Concessions and Alterations in this Worship because there are some things which in the judgment of several eminent Conformists may be altered without any detriment or dishonour to the Church Divers Reverend Bishops and Doctors in a Paper in Print before the unhappy Wars in King Charles I. Reign yielded to the laying aside of the Cross and the making many material Alterations as the Archbishop of Armagh the Bishop of Lincoln Dr. Prideaux Dr. Ward Dr. Brownrigg Dr. Featly met together by Order of the Lords at the Bishop of Lincolns in Westminster besides some Innovations in Discipline given in hinted their desire of the Alteration of many things in the Book of Common-Prayer as the Reading of the Psalms according to the New Translations Lessons of Canonical Scripture instead of the Apocrypha leaving out the Hymn of Benedicite and the saying Gloria Patri after every Psalm changing with my Body I thee Worship into these I give thee Power over my Body I Absolve thee in the Visitation of the Sick into these I pronounce thee Absolved c. Grand Debate p. 31. Again the Bishop of Armagh p. 130 131. from Dr. Barnard to this effect That for the healing of those distractions and divisions among Ministers and others and the moderating of each extream in relation to the use of the Liturgy whereby there might be a return of that wished for Peace and Unity which of late years we have been strangers to he conceived some prudent and moderate accommodation might be thought of by wife men in order to the continuance of the substantial part each side yielding somewhat after the example of St. Paul Rom. 14. Idem Directions about the Liturgy After his Vindication of the Liturgy yet it cannot be denied but that there are naevi in pulchro corpore and as it were to be wished that these were altered so it were to be done without much noise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon the Ordinance against the Common Prayer Sect. 4. Our publick Liturgy or Forms of constant Prayers must be abolished and not amended in what upon free and publick advice might seem to sober men inconvenient for matter or manner to which I should easily consent Idem To the Prince of Wales In this Church I charge you to persevere as coming nearest to Gods Word with some little amendment c. King Charles the Seconds Declaration from Breda 1660. Since we find some exceptions made against several things in the Liturgy we will appoint an equal number of Divines of both perswasions to review the same and to make such alterations as shall be thought most necessary and some additional Forms and it shall be left to the Minister to chuse one or other In the mean time we desire that Ministers would read those parts against which there lie no exceptions yet in compassion to those that scruple it our will and pleasure is that none be punished or troubled for not using it until it be effectually Reformed as aforesaid The Bishop of Corks Protestant Peacemaker p. 29. What most of the Dissenters would be at no Liturgy no Episcopacy may not be cannot be without Schism we are ready to sacrifice all we can otherwise to the publick peace and safety Idem p. 33. But notwithstanding what I have said of the excellency both of the Common-Prayers and of Cathedral Performances I do not conceive the alteration of an Expression or here and there of a whole Prayer or two by Law or dispensing with some Ceremonies I do not conceive such relaxation as this would break the Harmony and Beauty of our Worship or disturb the Union and Peace of our Church There are some Collects and perhaps Rubricks too which with all duty and submission I humbly conceive might be altered for the better Page 118 119. Mr. Hales in his Tract of Schism p. 215. Propounds it as remedy to prevent Schism to have all Liturgies and publick Forms of Service so framed as that they admit not of particular and private fancies but contain only such things in which all Christians do agree Prayer Confession Thanksgiving Reading of Scriptures in the most plain and simple manner were matter enough to furnish out a sufficient Liturgy though nothing either of private Opinion or of Church Pomp of Garments or prescribed Gestures of Imagery or Musick of matter concerning the Dead of many superfluities which creep into the Church under the names of Order and Decency did interpose it self The great Dean of St. Pauls in the Vnreasonableness of Separation Pref. About the Book of Common-Prayer it ought to be considered whether for satisfaction of the scrupulous some more doubtful and obscure passages may not yet be explained or amended Whether the new Translation of the Psalms were not fitter to be used especially in Parochial Churches Whether portions of Canonical Scripture were not better put instead of Apocrypha Lessons Whether the Rubrick about the Salvation of Infants might not be restored to its former place in the Office of Confirmation and so the present exceptions against it be removed Whether those Expressions which suppose the strict exercise of Discipline in Burying the Dead were not better left at Liberty in our present case Such a review made by Wise and Peaceable Men
not given to wrath and disputing may be so far from being a dishonour to this Church that it may add to the glory of it And whether using the Liturgy and Approbation and Promise of the use of it may not be sufficient instead of the late Form of declaring their Assent and Consent which hath been so much scrupled by our Brethren True state of the Primitive Church p. 23. Now in Christ I humbly beseech the Governours of the Church calmly to consider were it not better to have such a Form of Service as would satisfie most The Fathers of our Church when they Reformed this Nation from Popery were desirous to fetch off as many as they could retaining for this cause all the Ceremonies and Forms of Prayer they could with a good rectified Conference Some other things I could mention in the Book of Common-Prayer though not ill in themselves yet fit to be altered and would obviously appear to every wise man once resolved to compose such a Form as to take in most of this Nation which I humbly conceive Governours should in Conscience endeavour becoming all things to all men to gain some though not all yet happily gain all in process of time Principles and Practises of Moderate Divines c. They would be very glad if some things that most offend were taken out of the way particularly that there might be no expressions in our Forms of Prayer that contain disputable and uncertain Doctrine p. 335. Vid. Mr. Wakes Sermon on Rom. 15.5 6 7. p. 23. And that no such weight be laid on lesser things as that they should be insisted on to the endangering those of an higher nature and hazarding the Churches Prosperity and Peace Serious and Compassionate Enquiry into the causes c. That it will be no Hypocritical tergiversation no wrong either to our Religion or our Consciences if when the case so requires it we change any phrase of Speech how fit soever in our apprehension for one less fit but more acceptable and currant or any Rite or Ceremony that we have great kindness for for one that is more grateful unto others and that according to the saying of the Lord Bacon we learn of the elder times what is lawful and of the present what is fittest Mr. De L' Angels Letter to his Lordship the present B. of London I am sure that if there were nothing wanting to cure your Divisions but the abstaining from some Expressions the quitting some Ceremonies and the changing of the colour of some Habits you would resolve to do that and something more difficult than that with great pleasure Conformists Plea for the Nonconformists Part 3. Pref. It is clear there must be a Liturgy and very many even to Dr. Sherlock mention some Alterations in the several parts of it as desirable and advisable Without any positive arrogance in a matter of this nature I do offer my observation Some that expect much profit by Preaching do thing first and second Service too long and tiresome Others that care less for Preaching are very busie in the Interlocutory parts of the Service grow careless and too often prate and stare about and whisper in the Lessons and sleep under our Sermons both are too long for them also All that I will suggest in the last case is First That the second Service or Communion-Service may be then only read when there is a Communion or when there is no Sermon upon Holy-days Secondly That only one of the three Creeds be used at one time in the same Service Thirdly That the so often Repetitions of the Lords Prayer in the same Service may be limited All cannot most do not keep Curats The work of Reading the ordinary first and second Service besides incidental Offices as Baptism Churchings c. make it very expensive to most mens Strength and Spirits and wearisome to the People and the constantinecessary work of Preaching and Catechising is hardly endured by the young and healthful but impossible to be performed by the infirm and aged And therefore in King Edward VI. day some Ministers were dispensed with in not Reading the whole as Grand Debate mentions p. 5. It is true indeed if a mans Conscience will bear it a Minister may be both short and seldom in the Pulpit but the it is with two great hazards First Of losing his Auditory or of his Auditories great loss to their Souls This humble Proposal for omitting the second Service hath a fair Countenance from the Rubricks Rubrick the last immediately before the Lords Prayer hath a supposition that the Communion is Celebrated every Lords day c. I mean to conclude with an excellent Citation from Bishop Taylor Duct Dubit p. 375. In Rituals and Ceremonies and little circumstances of Ecclesiastical Offices and Forms of Worship in the punctualities of Rubricks in the order of Collects in the number of Prayers and fulness of the Office upon a reasonable cause or inducement to the omission or alteration these things are so little and fit to be entrusted to the conduct of those sober obedient and grave persons who are thought fit to be entrusted with the Cure of Souls And things of such little concernment are so apt to yield to any wise mans reasons and sudden occasions and accidents and little and great Causes that these were the fittest instances of this Rule i. e. of Latitude if Superiours would not make too much of little things All just Governments give the largest interpretation to Churches Orders in these things to persons of a peaceable Mind and obedient Spirit that such circumstances may not pass into a solemn Religion and the Zeal of good Men their Caution and Curiosity may not be spent in that which doth not profit In many cases a Latitude according to Equity may be presumed but if it be expresly denied it may not be used Which is the case of our Conformists as to those things wherein a Latitude might be taken according to the Law of Equity when they carry some considerable inconvenience along with them and reason for the contrary yet we being strictly bound up by the Church it must bring a guilt upon the persons disturb their peace of Conscience and prove vexatious and troublesome to them that way if they often offend in these matters And this I presume to be the case of those who in their common practice do not come up to the strictness of their bounden and promised Conformity though in some cases when extra casum scandali contemptus they may do otherwise than the express Letter of the Law requires and be guiltless as our Casuists affirm I beg the favour with all Humility and with Submission to the Will and Wisdom of our Governours to offer to their Consideration whether it were not desirable to have a Prayer for particular Graces in the Evening Service the Petitioning part being less perfect then and at such times when the Letany is not used We have such a
Protestants And I hope saith Mr. Claud to the Bishop of London you will not be wanting in the Duties of Charity and the Spirit of Peace and that when the Dispute shall be only of some Temperaments or of some Ceremonies that are a stumbling-block and which in themselves are nothing in comparison with an intire re-union you will make it seen that you love the Spouse of your Master more than your selves This indeed would manifest in the Fathers of the Church a true Fatherly Affection great Humility and Condescention if they shall at length yield somewhat to the Infirmity and Importunity of Protestant Brethren And it is highly probable that such Concessions and Alterations as to take in our Dissenting Brethren would take away most of those Evils that have troubled the Church It were the best way and means to put a stop to the Course of Separation For when the most eminent and considerable Men of the Nonconformists were taken in as certainly they would come in the rest would be discouraged and discountenanced in their Separation and we might hope that they would fall off by degrees and in time be wholly recovered to the Church again Hereby a great many Ministers considerable for Gifts and Grace might do service in the Church who must otherwise be silent or exercise their Ministry in a way of Separation As the Separation will cease much by a Comprehension so will the Envy Hatred Malice and Uncharitableness that accompanies a divided Church-state cease in the same measure And it is to be hoped this would strengthen the hands of Discipline and turn the Censures of the Church and their force against the scandalous open Evil-livers instead of vexing of Dissenters And perhaps in order to this Accommodation it might be desirable to consider of the Nonconformists Motion page 61. We confess that some Forms have their laudible use to cure that Errour and Vice that lieth on the other extream And might we but somtimes have the liberty to interpose such words as are needful to call home and quicken Attention and Affection we should think that a convenient Conjunction of both might be a well-tempered means to the Common Constitutions of most By a mixt Worship partly by a Form and in some part be it but little otherwise not as of necessity for all but allowance to some who may be habitually apt for it as Ministers will increase their Gifts attaining more Holy Skill and Wisdom and Ability in Prayer by this means and be more fitted and ready for Ejaculatory Prayer and other sort of Occasional Prayer after the Examination of their Hearts and Lives whether dayly or upon set times of Fasting and Humiliation or to follow the Word read or Preached with Prayer for a Blessing on that and the Sacraments which with all the Ordinances of God are Sanctified or Blessed by Prayer Ministers besides by this means being more frequent in the performance of this so great and necessary a Duty will be more ready and inclinable to it at all times with much ease and freedom sweetness and delight which Naturally much more Spiritually proceed from Use and Custom And the People will be encouraged by the Examples of their Ministers to do the like and follow them And this would mightily promote Religion all our Religion being like to rise or fall as we rise or fall in this Duty 7. To continue our Common Prayer in all and every thing the same it is to be feared will continue if not perpetuate Schism While the things scrupled and excepted against continue we have little or no hopes of gaining our Brethren They are never like to be so well satisfied in Conscience as to the Assent and Consent to all and every thing and the undoubted certainty of Baptized Infants Salvation which Bishop Vsher in his Body of Divinity of Baptism doubted of and so do some Conformists now Curates and others who can use the Baptismal Office and as to the Sign of the Cross c. as to come up to a full Conformity to the present established Worship There are but four means of curing Schisme either by Instruction or Toleration Reprehension or Comprehension They have had Instruction long enough one Conformist after another writing for Conformity some in the Spirit of Meekness some with another manner of Spirit and still they have been answered and the Nonconformists remained unconvinced unsatisfied And as to Toleration of their different Assemblies there were no cure of Schism that way though I think it is of the better sort like Mr. Greenham's Answer to the Bishop of Ely who told him there was a Schism in the Church and asked him where the fault lay On either side said he if they violated the Laws of Love on neither part as to culpable Schism if they lived lovingly together as they should do notwithstanding the difference of their Judgments Further Mischief of Separation page 18. Men may please themselves in talking of preserving Love and Peace under separate Congregations but our own sad Experience shows the contrary For as nothing tends more to unite Mens hearts than joyning together in the same Prayers and Sacraments so nothing doth more alienate Mens Affections than withdrawing from each other into separate Communions Therefore as large a Comprehension as may be is desirable and no more Toleration of other Worship than necessity requires because Toleration without a Comprehension will weaken any Established Church As to Reprehension severity I mean by that word it may make Men Hypocrites and drive many to Church who will fall off again as soon as the severities cease Men are reasonable Creatures and what they do it should be a reasonable service from an enlightened mind and well-satisfied Conscience not by force and violence done to their Consciences dissembling with God and the World. For neither is God served by such nor their Souls edified nor the Communion of Saints encreased by such an Hypocritical Union and Communion with our Church And though it is not to be denied but that some may by such severities be put upon a more Impartial search and enquiry into the Tearmes of Communion with us and so be satisfied really yet these are but few the far greater part forsaking us when once the lash is taken away and they come to have their liberty The last and the best means is Comprehension and that must be by yielding somewhat for Peace sake on either side And surely there is no such wide breach but that there might be a closing an healing if we would set our selves in good earnest to it and would not be too stiff and self-willed And to this end perhaps it were desirable that as the Dutch did us the Honour of having some of our Divines at their Synod for composing differences among them so that we might take in the Assistance of some of their Divines either by their Personal Presence or Advice by Letter as Mr. Le Moyne and the others of France Mr.
Deum Angelos No broyls no jars in Heaven nothing but Peace there and it is a kind of Heaven upon Earth when Brethren dwell together in Unity Psal 133.1 Behold how good and pleasant a thing it is c. Pleasant to behold a lovely sight to see an Army marching in an exact order and as amiable and acceptable to hear people of the same Parish Town City and Kingdom pouring out their joint requests with one Mouth and one Heart praying for the Peace and Prosperity of Zion O the Benefits of Union are unspeakably great I profess my self to stand admiring the vanity of this contentious World that values such a state no more Hear what men of the most serene temper men that aspired after it if it were possible to attain to some good degree of it or somewhat like it by living Peaceably with all men and by being Peacemakers Benefits of Peace and Vnity LOrd Bacons Essays p. 13. Speaking of Peace in the Church It containeth infinite Blessings it establisheth Faith it kindleth Charity and it turneth the Labours of Writing and Reading of Controversies into Treatises of Mortification and Devotion Bishop Andrews Sermons p. 672. The Spirit dwells not but where Unity and Love is Think of this seriously and set it down that at Salem is his Tabernacle and Salem is Peace and so the Fathers read it in pace factus est locus ejus make that place for him and he will say here is my Rest here will I dwell for I have a delight therein Mr. Vertues Plea for Peace Christ hath said Blessed are the Peace-makers they shall be called the Children of God. Matth. 5.9 As we would share in this Blessedness let it be our study Item p. 51. Would we see good and enjoy long days would we be sure that we have that Wisdom which is from above be peaceable wrangle not for trifles contend not about uncertainties Dr. Goods Firmianus Dubit antius p 165. It is not to be doubted but that Peace and Unity and Love among our selves would much dishearten those restless enemies of our Church and State c. and cause Religion and Primitive Christianity to flourish in our miserable divided Nation while that time which is now spent in vain Wranglings and unchristian Contentions would be better employed in devout Prayer Holy Meditation and Mortification of our Corruptions in Duties of Piety towards Almighty God and of Love Mercy and Charity one towards another Mr. Jekyls Sermons on Jer. 5.29 p. 30. Next to Peace with God without which all other security will prove deceitful Unity amongst our selves is certainly the most effectual thing to the making of us an happy people and till that be attained we may possibly be quiet but we shall never be safe I shall conclude this with an excellent Speech of that Pious and Peaceable Prelate Dr. Reynolds in his Sermon of Self-denyal towards the end It were worth not only our Fasting and Prayer but our Studying our Sweating our Bleeding our Dying to recover Peace to the Church and Unity amongst Brethren again I could argue also from the mischievous effects and consequences of our Divisions that the case of our Church must be very sad and deplorable while our Divisions and Confusions in matters of Religion continue Malorum ilias a multitude of evils throng in upon a Church through its unchristian Divisions A divided state is an unhappy state it is a state of Separation from God as well as from their Brethren Bishop Andrews Sermons p. 672. And what is there would sooner grieve him the Holy Spirit and make him to quit us than discord or disunion Among divided men or minds he will not dwell not but where Unity and Love is They may talk of the Spirit without these in vain To say Truth who would be hired to dwell in Meshecks Psal 120.5 where nothing is but continual jars and jangles Such places such men are even as Torida Zona not habitable by the Spirit by this Spirit But for the Spirit of Division ut habitet inter eos Daemon a fit place for the Devil to dwell among such And surely he that hath an heart affected with any sense of the miserable case of our divided Church though blessed be God not in so lamentable a case now as in former years he that hath any concern for it must needs be convinced that we are not well cannot be well in our multiplicity of Divisions The Lord Chancellor Hides Speech to the Parliament 1660 He calls it a sad Consideration that must make every Religious Heart to bleed to see Religion which should be the strongest or Obligations and cement of Affection and Brotherly kindness and Compassion made by the perverse wranglings of passionate and froward Men the Ground of all Animosity Hatred Malice and Revenge My Lords and Gentlemen saith he this Disquisition hath cost the King many a sigh many a sad hour when he hath considered the almost irreparable Reproach the Protestant Religion hath undergone from the Divisions and Distractions which have been so notorious in this Kingdom Bishop Saunderson 's Sermons ad Aulam Serm. 9. Sect. 30 Odious to God and grievous to every Godly Man it is when such Voices as these are heard in the Church I am of Paul and I am of Cephas and I of Apollo Mr. Baxter in the Life of Sir Matthew Hale saith that he much lamented that so many Ministers were silenced the Church weakned Papists strengthned the cause of Love and Piety greatly wronged and hindred by the present differences about Conformity Doctor Good 's Firmianus Dubitantius c. p. 152 'T is indeed much to be lamented that we should quarrel about Mint and Cummin to the prejudice of the more weighty and material duties and scandal of our Religion Causes of the decay of Christian Piety p. 424. Amidst all our importunate pretences to Piety if there be indeed any such thing amongst us methinks it should give us some relentings make us sadly consider what a deplorable Condition we have brought that very Religion into by our Divisions Bishop of Salisbury 's Exhortation to Peace and Vnity p. 30. There have arisen among us such heats so much bitterness so violent an aversion to one another that it must needs beget great Grief and sad Apprehensions in all that look on and judge impartially Principles and Practices of some Mod. c. p. 4. It pains me to the Heart when I consider to what a prodigious heighth about matters in Religion our feuds are grown and how utterly averse the too many Sects and Parties we are crumbled into are to entertain thoughts of Peace and Accommodation Vnity of the Catholick Church p. 1. Whosoever with an Impartial Eye and a truly Religious concern for the Honour of God the Credit of the Gospel and the Salvation of Men looks into the State of Christendom he will scarce find any greater cause of sorrowful Reflections than from the many Divisions and
being hallowed defend him that wears them from the Devil And Canon Thirty saith that the Sign of the Cross doth neither add any thing to the Vertue and Perfection of Baptism Nor being omitted doth detract any thing from the Effect and Substance of it IV. The Reason for the first use of the Ceremonies ceaseth much They were kept partly out of Compliance with the Papists to gain upon them because the People could not be so wholly drawn off from the use of the Sign of the Cross and somewhat too out of Compliance with the Primitive Christians who used the Sign of the Cross often and very early after the Apostles dayes as Justin Martyr saith in foro in agris And thus the Church of England showed she left the Church of Rome only in her Innovations and would go along with her in what the Ancient Church practised that she might be the more inexcusable and justly condemned if she rejected Communion with us But now the case is altered the Papists are hardned by it and encouraged upbraiding us as Bishop Vsher said of them If your Flesh be not good why do you drink of our Broth But our Protestant Brethren stumble at it and it is disused by other Reformed Churches and therefore in condescention to the weakness of the one and Uniformity with the other Reformed Churches perhaps it were to be wished that now the use of it were forborn V. Against the Imposition of the Ceremonies is because of the many Objections against them especially against the Cross as a significant Ceremony not instituted by Christ as a Dedicating Covenanting Sign as a Sacramental Sign or as having the semblance of a Sacrament or against the use of it in that place immediately after Baptism and the Duties of the Baptized more expresly affixed to that Sign than to the Sacrament it self as a mediunt cultus Again as Superstitious and Scandalous because of the Popish abuse of it as a cursed Addition to the Word of God and the Sacrament of Baptism as imposed on Ministers and Children of those Parents that scruple and are not satisfied in Conscience about the use of it as well as those that are as the Likeness and Image of Christ Crucified forbidden say they in the Second Commandment as will Worship as disused in other Protestant Churches as against Christian Liberty as unsuitable to the simplicity of the Gospel as needless unprofitable and causing Divisions in the Church Although none of the Objections or Arguments that I can find against it convince me that the submission to it and the use of it is utterly unlawful yet it should seem inconvenient to continue a thing which hath so plausible and numerous Objections against it VI. For making some allowances in respect of the Ceremonies God himself dispenseth with his own Commands about Rituals or smaller matters in case of necessity or when great good or hurt stands on the other side to outweigh them 1 Sam. 21.6 David in his hunger eats the Shewbread which only the Priests were to eat and Christ on the same account lets the Disciples pluck and rub the ears of Corn on the Sabbath-day 1 Kings 8.64 Solomon hallows the middle of the Court for an Altar because the Brazen Altar of the Lord was too little for the Offerings A multitude did eat the Passover otherwise than appointed 2 Chron 30.18 on the Second Moneth for they could not keep it at the time appointed as the Second and Third Verses An Ox or an Ass is to be watered or pulled out of a Pit on the Sabbath day Periculum vitae dissolvit Sabbatum as the Proverb says though by many good Men a matter of Controversie or thought to be Moral and not Ceremonial Surely then lesser matters upon great and weighty Occasions when Spiritually necessary for the Churches Good and Peace and for the Labours of able Men in the Work of the Ministry may very well be dispensed with For Humane Ceremonies cannot pretend to a like Authority or Necessity much less a greater than those of Divine appointment That Ceremonies must yield to substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or King James I. Instructions to his Son p. 15. Learn wisely to discern between points of Salvation and indifferent things betwixt Substance and Ceremonies As for the latter spare not to use or alter them as the necessity of the Times shall require Bishop Halls Works p. 1092. Our Saviour justifies the act of Abimelechs giving David Holy Bread and the Sword Ceremonies must give place to Substance God will have Mercy and not Sacrifice Charity is the summe and the end of the Law that must be aimed at in all our actions Bishop Taylors Duct Dubit p. 735. Thus if a Church commands such Ceremonies to be used such Orders such Prayers they are to be observed when they may but if I fall into the hands of an enemy to that manner or Worship who will kill or afflict me greatly for using it I am in that case disobliged even as Periculum vitae dissolvit Sabbatum Serious and Compassionate Enquiry p. 159. On Davids eating the Shew-bread It is sufficiently intimated that God doth not only prefer Moral acts before Ceremonial but also doth make great allowances limitations and exceptions in the one case and not in the other For it is as if our Saviour had said Had you censorious Pharisees understood either God or Religion you would have known that so long as there is not Contumacy and Contempt in the neglect of those Rituals but the excuse of a just necessity or the Rational Consideration of a greater good to preponderate the omission God doth not impute it for a sin Bishop Saunderson on Rom. 3.8 Sect. 31. Affirmative Duties do not obligare ad semper as being many it is impossible they should And many times Duties otherwise necessary in case of Superiour Reason and Duties do cease to be necessary pro hic nunc and then to omit them is not to do evil Bishop Wilkins p. 413 414. Now Divine Laws themselves are capable of relaxation which is the meaning of that Proverbial saying so frequent in Scripture That God will have Mercy and not Sacrifice and therefore much more will Humane Laws admit it True state of the Primitive Church As to Ceremonies I wonder men of any tolerable discretion should be so eager either for or against them our Salvation no ways depending on them but much hazarded by our contentions about them breaking Peace the principal thing recommended to us by the Gospel of Peace VIII Another Argument for Concessions in the Ceremonies several of our Eminent Men in Queen Elizabeths Reign were for the taking of them away as their Letters to Bullinger inform us mentioned by the Bishop of Salisbury in his Travels Letters of things remarkable in Switzerland c. by Dr. Burnet Bishop of Salisbury tell us that there is a vast Collection of Letters at Zurich written either to Bullinger or by him Bishop Jewel
in a Letter Feb. 8. 1566. wishes that the Vestments together with all the other Remnants of Popery might be thrown both out of their Churches and out of the minds of the People and laments the Queens fixedness to them So that she would suffer no change to be made And in January the same year Sands Archbishop of York writes Contenditur de Vestibus Papisticis utendis vel non utendis dabit Deus his quoque finem Horn Bishop of Winchester in a Letter July 16. 1565. He writes of the Act concerning the Habits with great regret and expresses some hopes that it might be Repealed next Session of Parliament if the Popish Party did not hinder it and he seems to stand in doubt whether he should Conform himself to it or not upon which he desires Bullingers advice And in many Letters writ on that Subject it is asserted that both Crannier and Ridley intended to procure an Act for abolishing the Habits and that they only defended their Lawfulness but not their fitness and therefore they blamed private persons that refused to obey the Laws Bishop Grindal in a Letter Aug. 27. 1556. writes that all the Bishops who had been beyond Sea had at their return dealt with the Queen to let the matter of the Habits fall but she continued inflexible He laments the ill effects of the opposition that some had made to them which had extreamly irritated the Queens Spirit Cox Bishop of Ely laments the aversion that they found in the Parliament to all the Propositions that were made for the Reformation of abuses Peter Martyr to Bishop Hooper At first I conceived no small joy of your singular and earnest study in that you put your endeavour that Christ his Religion may be brought again unto a chast and simple Purity For what should be more desired of all Godly hearts then that all things by little and little should be clean taken away and cut off which have very little or nothing in them that can be referred wholly to Edification but rather be judged of the Godly to be superfluous Homily of Fasting Part 1. p. 172 173. Edit 1673. Gods Church ought not neither may it be so tyed to that i. e. Fasting or any other Order now made or hereafter to be made and devised by the Authority of Man but that it may Lawfully for just causes alter change or mitigate those Ecclesiastical Decrees and Orders yea recede wholly from them and break them when they tend either to Superstition and Impiety when they draw people from God rather than work any edification in them This Authority to mitigate Laws and Decrees Ecclesiastical the Apostles practised signifying Acts 15. they would not lay any other burden upon them than these necessaries King Charles I. in his Declaration with the Advice of his Privy Council Jan. 1641. As for differences among our selves for matters indifferent in their own nature we shall in tenderness to any number 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 in such cases which in the judgment of most men are held to be matters indifferent and of some to be absolutely unlawful Bishop of Cork and Ross 's Protestant Peacemaker Some Circumstantials may be on our side abated and had been doubtless long ago if men of eager and inflexible Spirits had not hindered Dr. Goods Firmianus Dubit p. 153. Some Wise and Peaceable Men have desired that the use of certain Ceremonies might be forborn at least for a time which not withstanding they are still continued These Peaceable Men do abhor the great sin of Separation and do continue their Conformity Dr. Stillingfleet also in Preface to Vnreasonableness of Separation Mr. Claud of France Mr. De L' Angle c. Ceremonies to be left free The Canons made 1640. Can. 7. In the Practice or Omission of this Rite bowing towards the Altar we desire that the Rule of Charity prescribed by the Apostle may be observed which is that they which use this Rite despise not them who use it not and that they who use it not condemn not those that use it Bishop Bilson of Subjection Part 4. p. 15. Strangers are suffered in their Churches to retain their own Ceremonies as be neither against Faith and good Manners and therefore may be born in Christian Unity without offence or confusion Letter to Johannes a Lasco concerning the use of such Signs It is surely the part of Brotherly Charity commanded us by God to leave the use of those Signs free to the Judgment and Conscience of the Congregation except we see an open abuse either of Superstition or of Contention as if they displeased the greater and better part of the Church It was evident at St. Pauls time by the most clear Scriptures of God that the use of days meats and all other external things was made free and it was a sure token of infirmity of Faith to doubt thereof Lord Bacon in his Considerat Dedicat. to K. James I. For the Cap and Surplice since they be things in their nature indifferent and yet by some held Superstitious and that the Question is between Science and Conscience it seemeth to fall within the compass of the Apostles Rule which is that the stronger descend and yield to the weaker only the difference is that it will be materially said that the Rule holds between a private man and a private man and not between the Conscience of a private man and the order of a Church But yet sith the Question at this time is of a Toleration not by connivance which may encourage disobedience but by Law which may give a Liberty it is good again to be advised whether it fall not within the equity of the former Rule And for subscription if seemeth to be in the nature of a Confession and therefore proper to bind in the unity of Faith and to be urged rather for Articles of Doctrine than for Rites and Ceremonies and points of outward concernment For howsoever Politick Considerations and Reasons of State may require Uniformity yet Christian and Divine grounds look chiefly upon Unity Dr. Edw. Bulkleys Apol. for the Religion Established Edit 1608. p. 112. Touching the use of Surplices Organs c. in Divine Service I say that men may differ in Opinions of these things and agree in unity of Faith and Knowledge of the Son of God. Doctor Fuller in his Appeal of injured Innocence in defence of his Church History Multiformity in things meerly indifferent with mutual Charity doth more promote Gods Glory then Uniformity it self Doctor Mores Mystery of Godliness Sect. 10. Pref. About the Communion I confess an Uniformity would look better in outward shew but is not worth the least stir and violence in diversities of actious or rather circumstances interpretable to so good a meaning as either Kneeling or Sitting at the