Animadversions upon a late treatise, entituled The Protestant reconciler, humbly pleading for condescention to dissenting brethren in things indifferent and unnecessary for the sake of peace and shewing how unreasonable it is to make such things the necessary conditions of communion by a well-wisher to the churches peace, and a lamenter of her sad divisions.

SOME ANIMADVERSIONS ON THE Protestant Reconciler, &c.

SECT. I.

The Reconcilers Apology in his Preface.

GOD is my Witness, what I have discoursed in these Papers, is my fixed Judge∣ment, which I have taken up upon Convictions, which I am not able to resist, and not from any carnal Motives or any Prejudices whatso∣ever.

Yet, being sensible of my own weak∣ness and proneness to mistake in judging, and most unwilling to do the least dis-ser∣vice to the Church, of which I am at pre∣sent an unworthy Member, or to those Reverend Superiours, whom from my heart I honour and own, as the true Apostolick Guides and Rulers of the Church, (which, if I be mistaken in my Judgement, I unwillingly may do) I therefore do entreat my Brethren of the Clergy, who shall peruse these Lines, to do it with the exactest scrutiny, and, if, upon perusal, they do find, or judge my Reasons unconcluding, and that my Judgement in this Matter is not accor∣ding to Truth, that out of their abun∣dant Charity they would be pleased to convince me of my Error.

There being nothing in the World, in which I shall more heartily rejoyce, than a clear Conviction, that in that part of my Discourse, which doth concern my ever-honour'd Superiours, I have been mistaken.

Teach me, my Reverend Brethren, and I will hold my peace; cause me to understand, wherein I have erred, and I will thankfully, yea I will publickly retract it.

I hope, I shall not be accused of Sin∣gularity, or Unkindness to the Church of England.

Since, what I plead for in this Book, is only the Religion of my King, and that which I have learn'd from his most excellent Declaration, &c.

Since I my self do from my heart con∣form to all that is required by the Church of England, &c.

Since I verily believe all separate Con∣gregations in the Nation, which are not subject to the Government of our Dio∣cesans, are schismatical, and all they, that do abet and head them, and exer∣cise among them a spiritual Jurisdiction independent on them, do set up Altar against Altar, and therefore out of pure commiseration to their souls do plead in their behalf.

Since I do only plead for this Con∣descension, because I do really believe; 'tis for the Glory, the Safety, the Ad∣vantage of the Church of England, and of the Protestant Religion; that it will be highly instrumental for the Good of Souls, and will conciliate so great Re∣nown and Credit to our Reverend Bi∣shops, as to make future Generations rise up and call them Blessed. And there∣fore,

if I have been somewhat transport∣ed beyond the measures of my Station, it is pure zeal for my Religion, and the Good of Souls, and for the Honour, Safety, and Advantage of the Church of England and her Apostolical Governours, which caused me to be thus transported.

Since I, who do now humbly plead for Condescension, do intend, God wil∣ling, to plead, as stiffly, and, I hope, with more Conviction, for submission to the Constitutions of the Church of Eng∣land.

Since, lastly, I am very willing and desirous to be convinced of my Error, and, such conviction being given, to re∣tract, what I have writ on this Sub∣ject.

I hope, what is written with all the modesty I could, and as much deference to my most honour'd Superiours, as the application of the present Subject would permit: I say, if these things be consi∣der'd, I hope, that I have given no just occasion of offence to any Member of the Church of England.

[All this I allow of, so far as it is not evidently protestatio contra factum; for in that case the Reconciler himself will ex∣cuse us from believing of men's demurest Protestations.]

[He entreats his Readers, who shall peruse these Lines, to do it with the ex∣actest scrutiny, and professeth, wherein-so∣ever he shall be convinced of Error, not only thankfully to accept of it, but pub∣lickly to retract, &c.]

SECT. II.

The Reconciler's Proposition laid down.

[THat things indifferent, which may be chang'd and alter'd without sin, or violation of God's Laws, ought not, especially under our present circumstances, to be imposed by our Superiours, as the conditions of Commu∣nion, or as conditions, without which none shall minister in sacred things, though call'd to that work, and none shall be partakers of the publick Ordinan∣ces, which Christ hath left to be the ordinary means of Grace and of Salva∣tion to Mankind; but shall upon refu∣sal to submit to them for ever be excluded from the Church, and from the Privi∣ledges

belonging to the Members of it.]

A farther Declaration of what he means to contend for.

(1.) He, who saith, that it is sinful and mischievous to impose these unneces∣sary Ceremonies, and to retain these di∣sputable expressions of our Liturgie, which may be alter'd and removed without transgressing the Law of God saith true.

(2.) And he also, who pleads, that Separation from Communion with us on the account of these few scrupled Ceremo∣nies and disputable expressions of our Li∣turgie, is sinful and unreasonable, as well as mischievous, doth also speak the words of Truth and Soberness. Or,

That one should not impose these things as conditions of Communion; and that the other should not, when they are once imposed, refuse Commu∣nion upon that account.

Elsewhere, it is only the doing that, which the first Reformers declar'd to be lawful upon great occasions. The Churches using her Liberty in matters wholly lest to her Liberty.

Not, that the Ceremonies be aboli∣shed, or the Conformists forbid to use them, but that others should be dispensed with in their omission.

[The few Ceremonies are frequently express'd to be Kneeling at the Commu∣nion, the Cross in Baptism, and the Sur∣plice.

The scrupled and disputable expressions in the Liturgy are no where set down. So that of these no definite Conclusion can be made.]

Elsewhere, he refers to the Treaty of the Savoy.

In the Treaty of the Savoy, abate∣ment of the Ceremonies, and alteration in some disputable passages in our Litur∣gy, were all that was contended for.

[Though, I think, there was there also a spick and span new Liturgie, or Directo∣ry by some drawn up, and pleaded for.]

Elsewhere, he refers to the Agreement between Dr. Bates, Dr. Manton, and Mr. Baxter, in a Conference with the Bishop of Chester and Dr. Burton, at the invitation of the Lord Keeper Bridge∣man, drawn up in form of an Act by the Lora Chief Justice Hales, for a Com∣prehension, and limited Indulgence, or a new Act of Uniformity, which should nei∣ther

leave all at liberty, nor impose any thing but necessary. Upon which, saith he, Mr. Baxter queries,

Whether, after such an Agreement, it be ingenuity, to say, we know not what they would have?

[And yet the Query will remain unsatis∣fied, till we are told who impowred them to act in the Name of the rest, or how we may be assured, their Brethren are of the same mind.]

Elsewhere, to His Majesties Declarati∣on from Breda, April 4. 1660.

of Liber∣ty to tender Consciences, and that no man be disquieted or call'd in question for Differences of Opinion, which do not disturb the Peace of the Kingdom, &c.

And, His other Declaration concerning Ecclesiastical Affairs, Octob. 25. 1660. of which more particularly afterwards.

These, saith he, are the very terms of Peace, which here I plead for, &c.

Elsewhere, to the Excellent Dr. Stil∣lingfleet, in his Preface to the Unreasona∣bleness of Separation, where he propounds this material Question.

Is there nothing to be done for dissenting Protestants, who agree with us in all Doctrinal Arti∣cles of our Church, and only scruple the use of a few Ceremonies, and some late Impositions? [Add, saith the Recon∣ciler,

and some disputable expressions in our Liturgie.]

The short of his Concessi∣ons in Answer hereunto is this.

(1.) As to the Ceremonies. The Sign of the Cross either wholly taken away, or, if that may give offence to others, the use of it confined to the publick Administra∣tion of Baptism, or left indifferent, as Parents desire it. (2.) They, who scruple Kneeling at the Lord's Supper, to receive it with the least offence to others, and rather Standing than Sit∣ting. (3.) As to the Surplice in Paro∣chial Churches, it is not of that conse∣quence as to bear a Dispute one way, or other: And, as to Cathedral Churches, there is no necessity of Alteration. (2.) As to the use of God-fathers and God-mo∣thers: The Parents to be permitted to joyn with the Sponsors, or publickly to desire the Sponsors to represent them in offering the Child to Baptism; Then, the Sponsors to perform the Covenanting part, representing the Child; and the Charge afterwards given in common both to Parents and Sponsors. (3) As to some Temper in the manner of Subscriptions. An absolute Subscription to all those Arti∣cles, which concern the Doctrine of the true Christian Faith; And a solemn pro∣mise

under their Hand, or Subscription of peaceable submission to the rest, so as not to oppose or contradict them, either in Preaching or Writing, upon the same penalty, as if they had not subscri∣bed to the 36. Then, as to the other Subscription required, 1^o. Jacobi, to the Three Articles. The First, (saith he) is provided for by the Oaths of Allegi∣ance and Supremacy. The Third the same with that to the 39 Articles: And, as to the Second about the Book of Com∣mon-Prayer, it ought to be consider'd, (saith he) (1.) Whether for the satis∣faction of the scrupulous, some more doubt∣ful & obscure passages may not be explain'd and amended, &c. (2.) Whether, upon such a review (by wise and peaceable men not given to wrath and disputing) it be not great Reason, that all persons, who officiate in the Church, be not only tied to a constant use of it in all publick Offi∣ces, which they ought in person fre∣quently to do; but to declare at their first entrance upon a Parochial Charge, their approbation of the use of it after their own Reading of it. (3.) Whether such a solemn use of the Liturgie, and ap∣probation and promise of the use of it may not be sufficient, instead of the late

Form of declaring their Assent and Consent. These, saith the Doctor, are all the Things which appear to me rea∣sonable to be allowed in order to an Union, and which, I suppose may be granted without detriment or disho∣nour to our Church.

And these, saith the Reconciler, are all I plead for in this Book. For as for those, who deny the Lawfulness of Li∣turgie, and the right Constitution of our Churches, and who would be exempted from the Jurisdiction of their Bishop, and set up Congregations separate and inde∣pendent on him, I know not, how to plead for them, without pleading for Schism, Confusion, and Disorder.

[And yet these, I fear, are the great∣est part of Conscience-non-Conformists.]

[Those likewise who revile our Reve∣rend Bishops as Tyrants and Usurpers, and profess, not to know what is meant by the Church of England, must here consequen∣tially be excluded.]

I note also, that the Excellent Dr. St. had answer'd, (and that truely, saith the Reconciler)

That there is no good ground for any scruple of Conscience as to the use of our Ceremonies, much less for separation from other Acts of Com∣munion

on these accounts. That the primitive Church did anciently receive in the posture of Adoration; [where the Reconciler adds of his own, He durst not say Kneeling; of which more here∣after.) And that he doth not question, but the practice of our Church in the use of God-fathers and God-mothers may be justified.

Next he refers to Dr. Tillotson, in his Sermon on John 13. 34, 35.

It is not for private persons to undertake in mat∣ters of publick Concernment; but I think, we have no cause to doubt, but the Governours of our Church (not∣withstanding all the Advantages of Authority, and we think of Reason too on our side) are persons of that piety and prudence, that for Peace-sake, and in order to a firm Union among Prote∣stants, they would be content, if that would do it, not to insist on little things, but to yield them up, whether to the Infirmity, or Importunity, or, perhaps, in some very few things to the plausible Exceptions of those, who differ from us.]

If then (saith the Reconciler hereupon, this be not done, it must be in his Judgement through defect of piety and prudence in some men, or of content

with what is reasonable in others.

[Here should be noted farther, that the Dean said excellently well. (1.)

It is not for private persons to undertake in Matters of publick Concernment. (2.) Sup∣poseth Authority to have the Advantage of Reason too on its side.

And (3.) speaks of these Concessions in little things for Peace-sake, and in order to a firm Uni∣on among Protestants, with that hypotheti∣cal clause of principal Remark in the pre∣sent Matter. 'If this would do.]

But I will not transcribe all his particu∣lar References, but content my self to an∣nex some of his more general expressions.

Although some little Reason may be pleaded for their use: Although the Rulers of the Church have certainly a Right to impose Things Indifferent, yet, with submission to them, I conceive they should not exercise it to give occasion to them that desire occasion to traduce them, as men, that do more regard a Ceremony than an Immtortal Soul, the exercising of their commanding Power, than the preserving of poor Souls from damning Schisms, and the Church from sad Divisions, when it hinders the Preaching of the Gospel to their Flock, as this imposing seems to do.

Sometimes he would have the Cere∣monies laid aside or left indifferent; fre∣quently,

not imposed as Conditions of Communion. Governours to abstain from using their lawful power of imposing, what is not edifying but destructive, and therefore not expedient to be imposed. They may demonstrate their imposing power (saith he) in such Expressions and such Ceremonies, as are less subject to Scruple. He would have them for∣bear, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: or, to shew, that it is better to comply with their In∣junctions, and yet not necessitate him, that cannot come up to them, lest a great∣er sin, viz. a Soul-destroying Schism, should follow.

Elsewhere.

If our Superiours are pleased to abate those things or to re∣strain them, not as sinful to be practi∣sed, or with a protestation that they do not esteem them so; but purely for peace-sake and unity, and to prevent the ruine of the weak, the scandal of Religi∣on in the general, and reproach of the Protestant Religion in particular. This will be satisfactory to those, who scruple the use of them, and granting all they plead for.

What is here pleaded for, is neither

a denial, nor a dissembling of the impo∣sing power in Superiours, but only an abatement of the exercise thereof to∣wards some weak Dissenters.

Which may be done, with asserting of the power, and a profession, that they do suspend the exercise thereof, not through conviction, that it may not lawfully be used, but out of pure commiseration and bowels of compassion towards their weak Brethren.

The Dissenters would put no restraint upon others, as to the Ceremonies in contest, but only humbly crave a free∣dom of Indulgence to themselves, and would be thankful for it, and contented with it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of meer pity and commiseration to their weakness.

An abatement of these Ceremonies, purely on the account of pity and conde∣scension to the weakness of our Christi∣an Brother.

We contend about such things, as may be laudably performed by Inferiours at the command of their Superiours, and may as laudably be left indifferent by Superiours in the prosecution of higher Ends.

If seems to be the Duty of Inferiours

to comply rather with the commands of their Superiours, though they con∣ceive them burthensom and inconvenient, than to administer occasion to all those dreadful evils both to Church and State, of which we have so sad experience. And it doth also seem, to my poor Judgement, to be praise-worthy in Su∣periours, should they so far comply with the peevishness and stiffness, the weakness and infirmities of their Inferi∣ours, as not to give them occasion of doing so much mischief to themselves and others, and to the Church of God, by imposing of those things, which do but very little good.

Is not the power in your own hands, to grant, or refuse, as you shall see ex∣pedient to the great ends; of your whole Ministry, the Glory of God, the peace of the Church, and the salvation of Souls? If therefore they demand any thing which is apparently repugnant to these Ends, you have good warrant to reject all such unreasonable proffers.

What is desired to be removed, but Things indifferent and unnecessary, and by our Church acknowledged to be such? If therefore their demands only concern such things, I hope the benefit of such

Concessions, here laid down, will fully satisfie the Reasonableness of them. If they do not concern them, they are not pleaded for by me, nor can be rationally pleaded for by them.

If this Condescension only be allowed upon these Conditions; That men en∣gage by Oath or solemn promise, that they will never speak, or preach, or write against the little things, wherein they are indulged, nor give disturbance to the Church about them:

And with smart Penalties on them, which upon these accounts do make or contribute to any Factions in the Church, I know not what is further requisite for the prevention of such Factions.

Now Thus would the more moderate Dissenters be content to be admitted; and thus alone can any wise man plead for their Admission.

[The Controversie depends on this Issue,

Whether it be better that myriads of Souls should be continually kept in danger of eternal ruine, or a few needless Cere∣monies and Expressions should be waved to prevent that ruine?]

Again,

[The Question honestly and truely stated is only this,

Whether those Rules of the Church, which concern Things indifferent, and in their own nature by our own confession alterable, should not be alter'd or relax∣ed, when it so happeneth, that an hor∣rid Schism, with all its dreadful Conse∣quences, is by the Imposition of them caused throughout the Body of the Na∣tion, and the salvation of innumerable Souls is hazarded thereby?]

Thus I have laid together the fairest Representations of the Reconciler's Pro∣posal.

And thus I could be content to leave it recommended to the Consideration of our ever honoured Superiours, with all humility and deference, as the Reconciler professeth sometimes to do; only, there are these two or three Queries to be resolved distinct∣ly, as I conceive, in the determination of it.

Q. (1.) Whether this horrid Schism with all its dreadful Consequences, is justly to be charged on the imposition of these Ceremonies, and disputable expressions of our Common-Prayers, as the Cause of them?

Q. (2.) Whether the waving these few Ceremonies and Expressions on the Con∣ditions prescribed, would contribute to

the prevention or cure of them?

Q. (3.) Whether there is no other way of Redress for these Mischiefs more reason∣able and probable on the Subjects part?

SECT. III.

BUt I observe farther, That the Re∣conciler hath inserted divers passages, 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 pro∣pounds; and such as slander our Refor∣mation and the Defenders of it.

Of this nature is that Citation out of Beza's 8th. Ep. to which he puts an Hand in the Margin, and marks it out in di∣stinct Letters.

[I affirm, That Men so oft do grie∣vously sin, as they do introduce into the Church of God any Sacramentals, that is, any Ceremonies significative of spiritu∣al things; and, that all symbolical Rites should be utterly excluded from the Christian Church, into which they ne∣ver could rightly be introduced; and I

believe the Church can never be resto∣red to her native beauty, whilst they do remain.]

Again, out of the same Author.

As 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 He∣zekias, 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 after∣wards expostulates,

Why do we not ra∣ther follow the Example of good King Hezekiah, who broke the brazen Ser∣pent, and carefully removed that occa∣sion 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 in∣deed 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 Re∣formation, the Reconciler afterwards ap∣plies that serious Question in the Homily of the Peril of Idolatry, directed there a∣gainst the makers, setters-up, and main∣tainers of Images in Churches, to the case of imposing our few indifferent Ceremo∣nies;

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.

If the Apostle did rightly chide the Ga∣latians, 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 Calami∣ties, 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 gi∣ven him by some male-contented Bre∣thren.

The fire of Contention about certain Garments, is now again to the incredi∣ble 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 perswa∣ded by some, otherwise great men, and carried with a zeal, but certainly not ac∣cording 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 Mi∣nisters of the Churches [here we have an Hand in the Margin] shall in Di∣vine 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 Recon∣ciler inserts, Oh true Prophet! Though never Prince reigned with greater Quiet, Security, and Honour]

Seeing the most part of the Bishops, men greatly renown∣ed for all kind of Learning and Godli∣ness, had rather leave their Office and Place in the Church, than, against their own Conscience, admit of such Garments.

[And upon this the Reconciler be∣stows 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, that by This Law concerning Apparel all Godly men will be offended.

And as vain was the Fear of the Re∣turn of Popery by This means, which he so Rhetoricates upon.

Methinks I see and hear the Monks crying out with

loud voices in the Pulpits, both con∣firming their followers in their ungodly Religion by the Example of your Maje∣sty, and also saying; What, doth not the Queen of England also, a most lear∣ned and prudent Princess, begin by lit∣tle 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, where∣in 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 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 Chur∣ches, who have fallen from the Bishop of Rome for the Gospel's sake, do not only want, but also abhor these Gar∣ments.]

The contrary to which is to be seen in

the learned Mr. Durel's View of the Go∣vernment 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 Unifor∣mity.

Next I challenge that passage from Mr. Baxter's Dispute of Humane Ceremonies, which the Reconciler thus introduceth.

'Tis shrewdly argued by Mr. Baxter, This seems to be coming after Christ to amend his Laws, and make better Laws and Ordinances for his Church, than he hath done, &c.]

which is only the old Argument varnish'd afresh,

There is but one Law giver.

Next, That of Acontius, which goes farther, to the excluding any publick Con∣fession of Faith in the Church besides the Reading of the holy Scriptures to the Peo∣ple.

This excellent Observation (saith the Reconciler) That in the Jewish Church the Restitution of Divine Worship was often made by pious Princes, but never did they make any publick Confession of their Faith, but only read the Scriptures to their People, abolished Idolatry and all the footsteps of Impiety, and the

owning of the Scriptures was to them a Confession of their Faith. And why (saith he) are we wiser than they were? In my Judgement it seems best agreeing in one publick Symbol to abolish all other Confessions of particular Churches.

Here now is a Door wide enough to send the three Creeds packing with the three Ceremonies; and some, I fear, would be well enough contented so to do.

I cannot excuse these Passages from some unkindness, and dis-service to the Church of England, and those Reverend Superiours, whom the Reconciler profes∣seth from his heart to acknowledge the true Apostolick Guides and Rulers of it. I cannot but think, that those, who thus modestly plead for Condescension, do want somewhat of due Reverence to our Dear Mother, as he yet vouchsafes to own her. I must needs tax him as some∣what transported beyond the measures of his Station, as his own heart, it seems, mis∣gave him that he might be.

And I have some farther Reasons so to judge.

Whosoever (saith he) shall peruse the Writings of the Learned Dr. Stilling∣fleet and his Defenders, will find that

they have been very silent on this Head, [saying any thing to justifie the exercise of imposing Authority] and have upon the Matter left our Rulers in the lurch.

And so, for ought I find, he is willing to leave them; not without an Applause of the Triumphs of their Adversaries upon this Occasion.

This is the import (saith he) of ma∣ny shrewd Questions, which I meet with in the Books of the Dissenters, to which I find no Answer in the Replies of any of their Adversaries; and which I do en∣treat our Champions for the Church of England, as they respect the Credit of our Church-Governours, the Reputation of our Church, and of her Discipline, not to pass by, without the least notice taken of them, as hitherto they have done. Some Untoward Questions of this nature have been collected from Mr. Baxter's Works by Mr. Barret in his Reply to the Reverend Dean of St. Pauls.—Moreover Mr. Barret himself hath offered many Questions of like na∣ture, which being slow of understand∣ing, I cannot answer to my own satis∣faction, and therefore do cry out, Men of Israel help.

[As the Jews of Asia did, when they saw Paul in the Temple,

stirring up all the people, crying out, Men of Israel help;

This is the man that teacheth all men eve∣ry where against the People and the Law, and This Place, &c. Acts xxi. 27. 28. This is the unluckie Pattern, which the Reconciler here, unwittingly I am per∣swaded, writeth after.]

Among these Questions one is,

What, if the Old Liturgie, and that new one compiled and presented to the Bishops at the Savoy 1661. had both passed, and been allowed for Ministers to use, as they judged most conveni∣ent? might not several Ministers and Congregations in This case have used several modes of Worship, without breach of the Churches peace, or counting each other Schismaticks? What if our King and Parliament should make a Law en∣joyning Conformists and Non-Confor∣mists that agree in the same Faith and Worship for substance, to attend peace∣ably on their Ministry, and serve God and his Church, the best they can, whe∣ther they use the Ceremonies and Litur∣gie [here our Reconciler hooks in scru∣pled expressions of the Liturgie] or no, without uncharitable Reflections or

bitter Censures upon one another ei∣ther in word or writing? where would be the sinfulness of such a Law?]

Here now is a plain Confession (to the contrary of what we heard before) that somewhat else was insisted on at the Sa∣voy, than the Abatement of Three Cere∣monies, and some scrupled Expressions of the Liturgie. And here is a door set open for those independent Schismaticks, our Reconciler saith, he dare not, and cannot plead for, agreeing, as they also al∣ledge, in the same Faith and Worship for substance. And the truth is, They who scruple the Ceremonies, do for the most part scruple the Liturgie; and they who scruple some Expressions, had, it may be, as lief be without the whole. And, in the case of these two Liturgies allowed, what must be done, where one part of the same Congregation is for the old and another for the new? What, where the Minister is for the old, and the People for the new? Or, the Minister for the new, and the People for the old? Or, the Minister for neither, new, nor old? &c. At this rate it were easie to multiply Questions, and there is a Proverb in that case, which I list not now to mention.

I pass by divers other things, at pre∣sent, some of which we shall meet with, by the way, hereafter.

There are two smart Inferences, where∣in the Excellent Dr. Stilling fleet is parti∣cularly concerned, as he will justifie his Truth and Sincerity.

(1.) Hence we may see how little semblance of Truth hath that pretence, that these things are to be retained, and appointed out of due Reverence to An∣tiquity, [referring in the Margin to Dr. Still. Hist. Account, p. 16.] For if men will endure things to be called by their proper Names, is it not very like Hypocrisie, to pretend to retain three Ceremonies, &c? Moreover, to retain this kneeling posture out of due Reve∣rence to Antiquity, when no such posture was used by Antiquity, [he calls it else∣where a novel Thing] I fear cannot be well excused from Falshood, or from imposing on the People.

[2.) Hence we may see, how vainly 'tis pretended, that these Ceremonies were retained or imposed to manifest the Justice and Equity of the Reformati∣on, by letting their Enemies see, they did not break Communion with them for meer indifferent things; or that they

left the Church of Rome no farther, than she left the ancient Church, [quo∣ting again in the Margin, Still. p. 14.]

And he chews the Cud upon it, and goes over with it again in the close of his Post-script.

He will be convinced, if he be skil∣ful in Antiquity, of the great Insincerity of these two Pretences. 1. That we, laying the rest aside, have kept our pre∣sent Ceremonies out of due Reverence to Antiquity. And 2. that we have left the Church of Rome only in those Ce∣remonies, in which she hath left Anti∣quity.]

Thus he treats the Ingenious and most Judicious Dr. Stillingfleet, as he some∣times caresses him, the Reverend Dr. Stil∣lingfleet, the Learned Dr. Stillingfleet, the Excellent Dr. Stillingfleet—and, through him, I fear, casts some dirt up∣on his Dear Mother the Church of Eng∣land in her publick Declarations.

The reading of some Dissenters Books, seems unto me to have a little inspeevish'd him, and disturbed the more calm and temperate disposition of his nature; so that he treats his Adversaries, now and then, with too much slighting and con∣tempt. Thus, what Dr. Womock alledg∣eth

out of Meisner, a Learned Lutheran, he calls trifling Arguments, giving the lye to St. Paul, Falshoods and Fooleries, mi∣serable Trifles.

But particular persons may the better bear with him, since he sometimes forgets himself in his Duty of Reverence to the Church and the Apostolical Governours thereof. That passage, I think, is some∣what scandalous and vain, where he ta∣citly resembles the Ceremonies (which he elsewhere calls trivial things) unto the May-pole.

Let him, that will have a May-pole, have it, and he, that would not have it, have no May-pole.

Sect. IV.

I Desire, it may be well considered, by how great and sacred Authority, and that upon the maturest examination, the things excepted against stand established; Authority both Civil and Ecclesiastical, that of the Convocation, which is the Church of England Representative, and of the Parliament, which includes King, Lords and Commons, the Consent of the whole Nation involved; and This, not once, but often, time after time, the Ob∣jections to the contrary frequently canvas∣sed and deliberated upon. All sorts of Authority meet here with Advantage.

This the Reconciler had in his eye, when he said, with a deal of Reason for it.

I know that it is not in their power (meaning the Reverend Bishops) at pre∣sent sent to make such Concessions, they be∣ing as much tyed to the observing of the Laws, as any order of men, and having no power to dispense with them, or to make any Proposals for the healing of our Breaches, till by his Majesties Au∣thority

they meet in Convocation for that end: And therefore wonder at the wickedness and injustice of those men, who clamour so much against them, because such Condescensions are not immediately made, that is, because they do not change the Laws, which is not in their power to do.

All the Arguments therefore, which the Reconciler doth so copiously insist upon, for an enlarged Charity in the cen∣suring and judging of others, whose Con∣sciences, as he saith, we cannot know but by their professions, (he should have added, and open practices) do reach more strongly against the harbouring, or insinuating of undue Fears and Jealousies concerning our Superiours, whom the fifth Commandment enjoyns us to honour. We cannot be too careful of all unjust and uncharitable Imputations to our Go∣vernours.

Let me here call to mind some few Clau∣ses of the Act of Uniformity, in the first year of Queen Elizabeth of blessed Memo∣ry, confirmed again in the eight year of her Reign.

If any Minister shall preach, declare, or speak any thing in derogation or de∣praving of the said Book (of Common∣prayer

&c.) or any thing therein con∣tained, or of any part thereof, and shall be thereof lawfully convicted according to the Laws of this Realm, by Verdict of twelve men, or by his own Confessi∣on, or by notorious Evidence of Fact, he shall lose and forfeit to the Queens Highness, her Heirs and Successors, for his first offence, the profit of all his spi∣ritual Benefices or Promotions, coming or accruing in one whole year next after his Conviction; and also, that the per∣son so convict, shall for the same of∣fence suffer Imprisonment by the space of six months without Bail or Main∣prise, &c.

And it is Ordain'd and Enacted by the Authority aforesaid, That if any per∣son or persons whatsoever after the said Feast of the Nativity of St. John Bap∣tist next coming, shall in any Inter∣ludes, Plays, Songs, Rhimes, or by other open words, declare or speak any thing in the derogation, depraving, or despising of the said Book or any thing therein contained, or any part thereof,—Then every such person, being thereof lawfully convict in form afore∣said, shall forfeit to the Queen our So∣veraign Lady, her Heirs and Successors,

for the first offence, and hundred Marks, &c.

And, for a due execution hereof, the Queens most Excellent Majesty, the Lords Temporal and all the Commons in this present Parliament assembled, do in God's Name earnestly require and charge all the Archbishops, Bishops, and other Ordinaries, that they shall endea∣vour themselves, to the uttermost of their knowledge, that the due and true execution hereof may be had through∣out their Diocesses and Charges, as they will answer before God for such Evils and Plagues, wherewith Almighty God may justly punish his people for neg∣lecting this good and wholsom Law.

Provided always, and be it Enacted, That such Ornaments of the Church and of the Ministers thereof, shall be retain'd and be in use, as were in this Church of England, by the Authority of Parlia∣ment, in the second year of the Reign of King Edward; until other order shall be taken by the Queens Majesty, with the Advice of her Commissioners ap∣pointed and authorized under the Great Seal of England, or, of the Me∣tropolitan of this Realm.

And also, That if there shall happen any Contempt or Irreverence to be used in the Ceremonies or Rites of the Church, by the mis-using of the Orders appointed in this Book, the Queens Majesty may by the like Advice of the said Commissi∣oners or Metropolitan, ordain and pub∣lish such farther Ceremonies, as may be most for the advancement of God's Glo∣ry, the edifying of his Church, and the due Reverence of Christ's holy Mysteries and Sacraments.

And, now, I have occasion to remem∣ber, that the first step of the Reconciler's Apology is in these words;

[Since what I plead for in this Book is only the Reli∣gion of my King, &c.]

And that he begins his Preface with some remarkable Sayings (ad amoliendam invidiam) of King James, King Charles the Martyr, and his present Majesty. It may not be amiss to shew a little more particularly, how far it may be said with ingenuity and truth, that he hath learned of them, or pays a deference to their Judgements and Authorities.

[To begin therefore (saith he) with the Testimonies of our Learned and Judicious Kings; That excellent Determination of King James is worthy

to be had in perpetual Remembrance, 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 un∣necessary there may be Christian Liberty allowed. Now His Majesty calls those things simply necessary, which the Word of God expresly commandeth to be believ∣ed 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 con∣ceives, 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 ge∣neral be said of most Ecclesiastical Obser∣vations 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 Con∣cord between different Churches: And whereas the Reconciler, elsewhere, de∣mands,

What Reason can be given, why the Conditions of Communion betwixt Reformed Churches, should not obtain amongst the members of the same Chri∣stian 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 abo∣lish 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.— And This our Parliament in the Act of Uniformity had an eye unto.

Provi∣ded, That the Penalties in this Act shall not extend to the Forreigners, or Ali∣ens 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 mem∣bers.

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 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 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 Di∣vines of our Church.

Necessary I call That, which the eter∣nal God hath in his Word precisely and determinately commanded or forbidden, either expresly or by infallible conse∣quence. Indifferent, which the Lord hath not so commanded, nor forbidden, but is commanded in the holy Scrip∣ture rather potentially than actually, comprehended in general Directions, not precisely defined by particular De∣terminations. 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 com∣manded 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 con∣fident, that all, who receive the Scrip∣ture for the only Rule, and believe, what is there plain to be only necessary, would, (if they truely believed, what they pro∣fessed, and were not led aside, either by prejudice, or some Popish reliques of hol∣ding 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 pe∣culiarly of divine Revelation, and necessary

in order unto salvation.

[Haec senten∣tia fuit omnium piorum patrum, qui etsi in liberis ritibus agnoscebant Autho∣ritatem 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 mat∣ters, he particularly declared at the fa∣mous Conference at Hampton-Court in the beginning of his Reign; where one of the Lords said,

He was fully perswaded, His Majesty spake by the instinct of the Spirit of God.

The then Lord Chan∣cellor said,

I have often heard and read, that Rexest mixt a persona cum Sacerdo∣te, but I never found the truth of it till this day.

And the Archbishop of Can∣terbury affirmed, That

undoubtedly His Majesty spake by the special assist∣ance of God's Spirit.

Now His Majesty there declared,

It was his happiness above others, (his Pre∣decessors) because they were fain to al∣ter all things they found established, but he saw yet no cause so much to al∣ter 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 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 Chur∣ches 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 excepti∣ons to the Cross from the offence of weak Brethren, grounded on the words of St. Paul, Rom. 14. and I Cor. 8. (which the Reconciler so industriously amplifies in his Treatise.)

His Majesty first began with the ge∣neral 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 establi∣shed and flourishing: Then Christians newly call'd from Paganism and not throughly grounded, which is not the case of this Church, since that Heathen∣ish Doctrine for many years hath been

from hence abandoned. 2. He added a Question unanswerable, asking them, How long they would be weak? Whether 45years were not sufficient for them to grow strong in? Then 3. Who they were, who pretended this weakness? For we, saith His Majesty, require not Subscription of Laicks and Ideots, but Preachers and Ministers, who are not still, I trow, to be fed with milk, but able to feed others. And, 4^ly, that it was not to be doubted, some of them were strong enough, if not head-strong; and, howener they in this case pretend∣ed weakness, yet some in whose behalf they now spake, thought themselves able to teach Him and all the Bishops of the Land.

The Question afterwards being put,

Whether the Church had power to insti∣stute an external significant Sign?

Mr. Dean of the Chappel alledged the Practice of the Jews, who unto the Institution of the Passover prescribed by Moses, had, as the Rabbins witnessed, added both Signs and Words, eating sowr herbs and drinking wine, with these words to both, Take and eat These in Remembrance, &c. Drink This in Remembrance, &c. Upon which ad∣dition

and Tradition of Theirs our Sa∣viour instituted the Sacrament of his last Supper, in celebrating it with the same words, and after the same manner, thereby approving That Fact of Theirs in particular, and generally, That a Church may institute and retain a Sign significant;

which satisfied his Majesty, saith Dr. Barlow, exceeding well.

Here his Majesty enquired of the An∣tiquity of the Sign of the Cross. Dr. Rey∣nolds confess'd it to have been ever since the Apostles time; but, of what ancient use in Baptism, was the Question. The Dean of Westminster answer'd, out of Tertullian, Cyprian, Origen and others, that it was used in immortali lavacro; and some other affirming obit••r, that in Con∣stantine's time it was used in Baptism,

What, saith the King, and is it now come to that pass, that we appeach Con∣stantine of Popery and Superstition? If then it were used, I see no reason, but that still we may continue it.

Then, the Question being put,

How far such an Ordinance of the Church was to bind them, without impeaching their Christian Liberty?

His Majesty seemed much moved, and told Mr. Knewstubs,

He would not

argue That point with him, but answer therein, as Kings are wont to speak in Par∣liament, Le Roy s'avisera; adding with∣al, that it smelt very rankly of Anibap∣tism

—And, in the close,

I will have none of That. I will have one Doctrine and one Discipline, one Religion in Sub∣stance and in Ceremony. And therefore I charge you never to speak more to That Point, (How far you are bound to obey?) when the Church hath ordain'd it.

Dr. Reynolds afterwards objecting the example of the brazen Serpent demolish'd and stampt to powder by Ezekias, be∣cause the people abused it to Idolatry, wishing that in like sort the Cross should be abandoned, because in time of Popery it had been superstitiously used. (As the Reconciler also, with many others, ar∣gues.)

His Majesty answer'd. 1.

Though I be sufficiently perswaded of the Cross in Baptism, and the commendable use thereof in the Church so long; yet, if there were nothing else to move me, This very Argument were an Inducement to me for the retaining of it, as it is now by Order established: For, in as much, as it was abused, (so you say) to Super∣stition in time of Popery, it doth plainly

imply, that it was well used before Pope∣ry. I have liv'd among This sort of men, (speaking to the Lords and Bi∣shops) ever since I was Ten years old, but I may say of my self, (as Christ did of himself) though I have liv'd among them, since I had ability to judge, I ne∣ver was of them. Neither did any thing make me more to condemn and detest their courses, than that they did so peremptorily dislike of all things, which at all had been used in Popery. For my part, I know not how to answer the Objection of the Papists, when they charge us with Novelties, but truly to tell them, that their Abuses are new, but the things which they abused we retain in the primitive use, and forsake only the novel Corruption.

[King James, it seems, is here lyable to the Reconciler's double Charge against Dr. Stillingfleet.]

2. What Resemblance, saith His Majesty, is there between a brazen Ser∣pent, a material visible Thing, and the Sign of the Cross made in the Air?

3. I am given to understand by the Bishops, and I find it true, that the Pa∣pists themselves did never ascribe any power or spiritual grace to the Sign of the Cross in Baptism.

4. You see, that the material Crosses, which in time of Popery were made to fall down before them, as they pass'd by, to worship them, (as the Idolatrous Jews did the brazen Serpent) are demolished, as you desire.

Then for the wearing of the Surplice, whereas it was objected to be a kind of Garment, which the Priests of Isis used to wear.

Surely, saith His Majesty somewhat pleasantly, until of late, I did not think, it had been borrowed from the Hea∣then, because it is commonly termed a Rag of Popery. But, were it so, yet neither do we border upon Heathenish Nations, neither are any of them con∣versant with us or commorant among us.—But, seeing it appeared out of Antiquity, that in the celebration of Divine Service a different Habit apper∣tain'd to the Ministry, and principally of white Linnen, He saw no Reason, but that in This Church, as it had been, for comeliness and for order sake, it might be still continued. This being His con∣stant and resolute opinion, That no Church ought further to separate it self from the Church of Rome, either in Do∣ctrine or Ceremony, than she hath depart∣ed

from her self, when she was in her flou∣rishing and best estate, and from Christ her Lord and Head.

[Here His Majesty again falls under the Lash of the Reconciler.]

It is there farther noted, that all the Dissenters approved of the Corner'd Cap.

And, in the close, His Majesty, (not without some commotion from the Idleness of their Exceptions) said,

If This be all they have to say, I shall make them conform themselves, or I will—

Then, touching Subscription, His Majesty intimated,

1. How necessary Subscription was in every well-govern'd Church, that it was to be urged for the keeping of the Peace. For as Laws to prevent Killing did provide there should be no Quarelling, so to prevent greater Tumults in the Church Subscrip∣tion was requisite. 2. Because the Bi∣shop is to answer for every Minister whom he admitteth into his Diocess, it were sittest for him to know the affecti∣on of the Party before his Admission. And the best way to know him, and to prevent future 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 things were well order'd, would not be quiet and shew his obedience, the Church were better without him. Praestat ut pe∣reat unus, quam unitas.—Only ad∣ding at last, That the weak were to be 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 Ecclesia∣stical 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 Bap∣tism; 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 of England, by Law establish'd, are wicked, Antichristian, or superstitious, or such as being commanded by lawful Au∣thority, men, who are zealously and god∣lily

affected, may not with a good Con∣science approve them, use them, or as oc∣casion requireth, subscribe unto them, let him be excommunicated ipso facto, and not restored, until he repent and pub∣lickly revoke such his wicked Errors.]

The Reconciler indeed tells us, from Josias Nichols, Plea of the Innocent, 1602. (a worthy Witness in the Case against his dear Mother)

That some five years toge∣ther, before the unhappy time, that Sub∣scription was so generally offer'd, there was such unity between the Ministers, and they joyned in all Places so loving∣ly, and diligently together, that many Thousands were converted from Athe∣ism and Popery; but when Subscription came abroad, how many godly and wor∣thy learned Preachers were silenced, de∣prived, and distracted? How were the Christian Subjects grieved and offended? and the Papists and wicked men encou∣raged and emboldned? What a Damp brought it to all Godliness and Religi∣on?]

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 Judge∣ment.

Mr. Calvin would have pronounced otherwise in This Matter.

Let it be de∣nounced, saith he, that he is no longer to 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 Coun∣cils, 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 con∣tendendi. Let them therefore bid him Adieu, who refuseth the Rights of common Society.]

And here let me drop a Note of a Re∣verend 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 Ge∣neva. 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 Dis∣cipline received in a more high and glori∣ous manner. 3. The Church of England contenteth her self only with Subscripti∣on, but the Church of Geneva is more pe∣remptory, 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 obser∣vation of a wise and learned Prelate of the Church of England, (as the Reconciler calls 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 watch∣ful to prevent the Growth of Popery, that they neglected other Sects, till by conni∣vance they became too numerous, and over∣ran both Church and State.]

And This I have quoted from the Reconciler.—But enough of King James, and his golden Sen∣tences, 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, and best of Kings and men, as the Re∣conciler deservedly calls Him.

[The Royal Martyr, and Best of Kings and men, in His Declaration made with Advice of His Privy-Council, in An∣swer to the Remonstrance of the State of the Kingdom, Jan. 1641. speaks Thus, saith he.

As for Differences among our selves, for matters Indiffe∣rent in their own nature, concerning Religion, We shall in tenderness to any of Our loving Subjects, very willingly comply with the Advice of Our Parlia∣ment, 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 unlaw∣ful.

I confess, I like not the Arguings from 41. to 82. (whatever be to be said of Those from 60. ) 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 Condescen∣sions; whilest they continually made the Granting of one thing, the founda∣tion 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 Na∣tion, 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 mat∣ters of Indifferency. But That would not content or satisfie; till he had yield∣ed so much, that he was forced at length to yield His Sacred Head to the Block;

and Those, whose tender Consciences bog∣led at a Ceremony, could well enough dis∣pense with the shedding of that Royal Blood.

'Tis 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 vindi∣cate, as at last meekly and Christianly dye for.

His judgment was for the setled con∣tinuance of the Doctrine and Discipline of the Church of England established by Law,

from which, saith He, We will not endure any variance or departing in the least degree.]

—And the Re∣conciler's thoughts might easily have re∣flected back from 41, to the Constitutions and Canons the Year before made in Con∣vocation, summon'd by His Majesties Writ, and afterwards Ratified and Con∣firmed by His Letters Patent thereto an∣nexed, Among which we know, what Offence the Oath injoined for prevent∣ing innovations in Doctrine and Govern∣ment, 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 Rule, doth conduce to Edification; It is required that all Preachers (as well Beneficed men, as others) shall posi∣tively 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 deri∣sion, rather than to recommend it; and by it, indeed, to vilifie all other Consti∣tutions of the Church concerning Rites and Ceremonies.

[The Convocation held An. 1640. 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 Mis∣chief 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 A∣postle should prescribe the Rule of Cha∣rity 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 accord∣ing to the Rule prescribed by the Church? Why, are not they bound to walk ac∣cording to the Rule prescribed by the A∣postle? 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, which the Reconciler observ'd in the Books of Dissenters, and which he in∣treats 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 ear∣nest 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 pre∣scribes a decent Rite and Ceremony else∣where, 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 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 recom∣mends; that therefore she can∣not as charitably shew her Au∣thority in imposing others, as she appre∣hends to be for Edification? Because St. Paul saith, I beseech Evodias, and be∣seech 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 Phi∣lemon 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 sug∣gested.

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 un∣derstand, that many of our Subjects, being misled against the Rites and Cere∣monies now used in the Church of Eng∣land, 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 ap∣proved of, and used by Those Learned and Godly Divines, to whom at the time of Reformation under King Ed∣ward the Sixth, the compiling of the Book of Common-Prayer was commit∣ted, (divers of which suffer'd Martyr∣dom in Queen Mary's days) but also again taken up by This whole Church un∣der Q. Elizabeth, and so duly and or∣derly 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 therein, and by subtile Practices, the said

Rites and Ceremonies began to fall in∣to 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 jea∣lousies, 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 Per∣son, and would fain have Our good Subjects imagine, that We Our Self are perverted, and do worship God in a su∣perstitious 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 other∣wise, 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 jealou∣sies;

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 Profes∣sions, 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 hear∣ty, 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 poyso∣ned 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 transcri∣bed. See we the very Image and Tran∣script 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 Loyal∣ty, Justice, and Humanity, than from Those, who engage into a Religious Re∣bellion. Their Interest is always made Gods; under the colours of Piety, am∣bitious 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 Eng∣land 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 Si∣dings, (as Ill humors fall to the Disaf∣fected part, which causes Inflammations) so did all at first, who affected any No∣velties, adhere to That side, as the most remarkable and specious note of diffe∣rence (then) in point of Religion. All the Lesser Factions at first were Offici∣ous Servants to Presbytery their Great Master; till Time and Military Suc∣cess, &c.

Let nothing seem little or despicable to you in matters which concern Re∣ligion, and the Churches Peace; so as to neglect a speedy Reforming, and effe∣ctual 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 a∣gainst, or disaffection from the True Re∣ligion established in the Church of Eng∣land. I tell you, I have tryed it, and af∣ter 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 Refor∣med, keeping the middle way between the pomp of superstitious Tyranny, and the meanness of Fantastick Anarchy. Not, but that (the Draught being ex∣cellent as to the main, both for Do∣ctrine and Government in the Church of England) some lines, as in very good fi∣gures, 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 violent∣ly demanded such rude Alterations, as would quite have destroyed all the beau∣ty and proportion of the whole.

The Scandal of the Late Troubles, which some may object and urge to you against the Protestant Religion estab∣lished 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 Pro∣testant Religion established in England; which neither gives such Rules, nor ever before set such Examples.

Tis true, some heretofore had the boldness to present Threatning Petiti∣ons to their Princes and Parliaments, which others of the same Faction (but of worse spirits) have now put in Exe∣cution, &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 Suf∣frage 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 Dechb∣ration from Breda to all His loving Sub∣jects, April 4. 1660. speaks thus, We do declare a Liberty to tender Con∣sciences, and that no Man shall be dis∣quieted, or call'd in question for Dif∣ferences 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 Ec∣clesiastical 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 satisfa∣ction, We found them [and I would His Majesty had always found them so in England, as well as There!] Per∣sons full of Affection towards Us, of Zeal for the Peace of the Church and State, and neither Enemies to Episco∣pacy nor Liturgy, but modestly to de∣sire such Alterations in either, as, with∣out 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 where∣of, 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 re∣ference 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 Maje∣sties Declaration from Breda, and are humbly of Opinion, that Your Majesty ought not to be pressed with it any far∣ther.]

'Tis This Other Declaration there∣fore, which we are particularly to at∣tend unto: and, though it be somewhat long, I will not forbear the representing of it again to view, so far as the Re∣conciler refers unto it. So then he pro∣ceeds.]

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 professi∣on of zeal for the peace of the Church the same, of Affection and Duty to us the same, They all approve Episcopacy, They all approve a set Form of Litur∣gy, 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 Har∣mony of affections, any Superstructures

shall be raised to the shaking Those Foundations, and to the contracting and lessening the Blessed Gift of Chari∣ty, 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 pro∣fess the high Affection and Esteem, which we have for the Church of England, as it is established by Law: Nor do we think That Reverence in the least de∣gree diminish'd by our Condescensions, not peremptorily to insist upon some par∣ticular 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 pre∣sent Concessions now made by us to al∣lay the present distempers, very just and reasonable, and will very chearfully con∣form themselves thereunto.

Lastly, As for Ceremonies, which have administred so much matter of dif∣ference 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 Decla∣ration 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 re∣ceiving. 2. That no man shall be com∣pell'd to use the Cross in Baptism, or suf∣fer 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 con∣form 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, Instituti∣on 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 Ca∣nonical 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 for, and which I humbly conceive would very much conduce unto the heal∣ing of our Breaches. And, if ever a Divine Sentence was in the Mouth of a King, and his Mouth erred not in judg∣ment,

[which I hope is not doubted of, because it is Scripture]

I verily believe (saith he) it was thus with Our present Majesty [which is a meer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we have again, p. 9.]

for His present

Majesty]

when he composed that ad∣mirable Declaration, which, next to Holy Scripture, I Adore, and think, that the Ʋnited judgment of the whole Nation cannot frame a better, or a more unex∣ceptionable Expedient for a firm and last∣ing concord of these distracted Chur∣ches.]

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 Ceremo∣nies 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 gra∣tifie 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 de∣signed, as full of Affection towards Him∣self, of Zeal for the Peace both of Church

and State, and neither Enemies to Epis∣copacy or Liturgy, (without Equivoca∣tion or Mental Reservation, of Parochial Episcopacy, or Directorian Liturgy) but modestly desiring such Alterations only in either, as might not shake the Founda∣tions, 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 Har∣mony of Affections submit to These ex∣cellent Foundations, which were to lie unshaken at the bottom of all His Maje∣sties designed Superstructions; that we might pronounce of them to their perpe∣tual 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 Sacri∣lege, as well as Rebellion, and the Alie∣nation 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, Com∣missioners, we know, were under the Broad Seal Appointed, and the Result of their Debates commended to the Convoca∣tion or Synod; and so tendred to the ex∣amination 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 De∣clarations; 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 pre∣sent Convulsions, were the Dissenting Populace but a little leaning to the Re∣conciler'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 Na∣tion 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 afore∣named Act of Uniformity, not without some reference made to This Declaration: And so to add This other Text of Solo∣mon to the Precedent. 'In the multi∣tude 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, &c. very comfortable to all good People desirous to live in Christian Conversa∣tion, 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 plenti∣fully poured, as by Common-Prayers, due using of the Sacraments, and often preaching of the Gospel, with De∣votion of the Hearers: And yet, This notwithstanding, a great number of Peo∣ple in diverse parts of This Realm, fol∣lowing their own sensuality, and living without Knowledge and due Fear of God, do willfully and schismatically ab∣stain, and refuse to come to their Pa∣rish 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 Incon∣veniences, during the times of the 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 Re∣ligion of the Church of England, and to the hazzard of many Souls: For preven∣tion whereof in time to come, for set∣tling the Peace of the Church, and for

allaying the present Distempers which the indisposition of the Time hath con∣tracted, the King's Majesty (according to his Delcaration of the five and twen∣tieth of October 1660.) granted his Commission under the Great Seal of En∣gland, to several Bishops and other Divines, to review the Book of Common-Prayer, and to prepare such Alterati∣ons and Additions as they thought fit to offer: And afterwards the Convocati∣ons 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 Dea∣cons: And that after mature consider∣ation, they shall make such Additions and Alterations in the said Books re∣spectively, 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 accordingly reviewed the said Books, and have made some Alterations, which they think fit to be inserted to the same, and some Additional Prayers to the said Book of Common-Prayer, to be used up∣on proper and emergent occasions; and have exhibited and presented the same unto His Majesty in writing, in one Book entitled, The Book of Common-Prayer, and Administration of the Sa∣craments, and other Rites and Ceremo∣nies of the Church, &c. All which His Majesty having duly considered, hath fully approved and allowed the same, and recommended to This present Par∣liament, that the said Book of Common-Prayer, with the Form of Ordination and Consecration of Bishops, Priests and Deacons, with the Alterations and Additions which have been so made and presented to His Majesty by the said Convocations, be the Book which shall be appointed to be used by all that ossiciate in all Cathedral and Collegiate

Churches and Chappels, and in all Chappels of Colledges and Halls in both the Uni∣versities, and in all Parish-Churches and Chappels within the Kingdom of En∣gland, Dominion of Wales, and Town of Berwick upon Tweed, and by all that make or consecrate Bishops, Priests or Deacons in any of the said Places, under such Sanctions and Penalties as the Houses of Parliament shall think fit: Now, in regard that nothing condu∣ceth more to the settling the Peace of this Nation (which is desired of all good men) nor to the Honour of our Religion, and the Propagation thereof, than an universal Agreement in the pu∣blick Worship of Almighty God; And, to the intent that every Person within this Realm may certainly know the Rule, to which he is to conform in publick Wor∣ship and Administration of Sacraments and other Rites and Ceremonies of the Church of England, and the Manner, how, and by whom Bishops, Priests and Deacons are and ought to be made, or∣dained, and consecrated: Be it enacted by the Kings most excellent Majesty, by the Advice, and with the consent of the Lords Spiritual and Temporal, and of the Commons in This present Parlia∣ment

assembled, and by the Authority of the same, &c.

And be it farther enacted by the Au∣thority aforesaid, that the several good Laws and Statutes of This Realm, which have been formerly made, and are now in force for the Uniformity of Prayer and Admini∣stration of the Sacra∣ments within this Realm of England and places aforesaid, shall stand in full force and strength to all intents and purposes whatsoever, for the establishing and confirming of the said Book, entituled, The Book of Com∣mon-Prayer, &c. herein before menti∣oned, to be joyned and annexed to This Act, and shall be applied, practised, and put in ure for the punishing of all Of∣fences contrary to the said Laws, with Relation to the Book aforesaid, and no other.

Provided also, that the Book of Common-Prayer and Administration, &c. heretofore in use, and respectively established by Act of Parliament in the First and Eighth years of Queen Eliza∣beth, shall be still used and observed in the Church of England, until the Feast

of St. Bartholomew, which shall be in the year of our Lord God 1662.]

when by This Act the other Book aforesaid was to take place in the room thereof; so that there was no period of time, wherein there was a Liberty or Exemption from the Legal Obligation to Unifor∣mity.

Such now is That August Authority, by which the Things in Question are deter∣mined and established: And as the Re∣conciler cites it out of Bishop Taylor,

A peaceable mind, and willingness to learn, and a charitable Exposition, are the just Dispositions of Subjects.] God Grant they well perform it! As He there de∣voutly and piously adds.

This was the Religion of Queen Eli∣zabeth, whose Motto was, Semper ea∣dem. This was the Religion of King James, whose Motto was, Beati Paci∣fici. This was the Religion of King Charles, The Royal Martyr, and best of Kings and Men. And This is the Religion of His Gracious Majesty, the Inheritor of his Fathers Kingdoms and Princely Vertues, who calls aloud upon his Subjects to make the established Laws Their Rule, because he protests, They shall ever be His. And the Re∣conciler

hath told us, that it is only the Religion of His King, which in This Book he pleads for.

SECT. VII.

IN the next place, before I leave This Subject, I desire all my Coun∣try-men diligently to hearken unto the Church Her self in her publick Apologies about These Matters, in the Book so established; which, because so few do observe in Their Common-Prayer-Books; I will here present them with,

The Preface of our Governours concer∣ning the Alterations made in the publick Service.

It hath been the Wisdom of the Church of England, ever since the first compiling of her publick Liturgy, to keep a mean between the Two Extreams, of too much stiffness in refusing, and of too much easiness in admitting any variation from it. For, as on the one side common experience sheweth, that

where a change hath been made of things advisedly established (no evi∣dent necessity so requiring) sundry in∣conveniences have thereupon ensued, and those many times more and greater than the evils that were intended to be remedied by such change; so, on the other side the particular Forms of divine Worship, and the Rites and Ceremonies appointed to be used therein, being things in their own nature indifferent and alterable, and so acknowledged, it is but reasonable, that upon weighty and important Considerations, according to the various Exigencies of times and oc∣casions, such Changes and Alterations should be made therein, as to those that are in place of Authority from time to time seem either necessary or expedi∣ent.

[This is quoted by the Reconciler, as the chief ground-work of his Proposals; but let us hear the whole.]

Accordingly we find, that in the Reigns of several Princes of blessed Me∣mory, since the Reformation, the Church upon just and weighty Considerations her thereunto moving, hath yielded to

make such Alterations in some particu∣lars, as in their respective times were thought convenient; yet so, as that the main Body and Essentials of it, (as well in the chiefest materials, as in the frame and order thereof) have still continu∣ed the same unto This day, and do yet stand firm and unshaken, notwithstand∣ing all the vain attempts and impetuous assaults made against it by such men, as are given to change, and have al∣ways discover'd a greater regard to their own private Fancies and Interests, than to that Duty they owe to the pu∣blick.

By what undue means, and for what mischievous purposes the use of the Li∣turgy, (though enjoyned by the Laws of the Land, and those Laws never yet repealed) came, during the late un∣happy Confusions, to be discontinued, is too well known to the World, and we are not willing here to remember. But when, upon His Majesties happy Restauration, it seemed probable, that amongst other things, the use of the Liturgy also would return of course, (the same having never been legally abolished) unless some timely means were used to prevent it: Those men,

who under the late usurped Powers, had made it a great part of their business, to render the People disaffected thereunto, saw themselves in point of Reputation and Interest concerned (unless they would freely acknowledge themselves to have erred, which such men are very hardly brought to) with their utmost endeavours to hinder the Restitution thereof. In order whereunto divers Pamphlets were published against the Book of Common-Prayer, the old Ob∣jections mustered up, with the Addition of some new ones more than formerly had been made, to make the number swell [whereof the Reconciler hath thought good to bring several again upon the Stage.]

In fine, great Importunities were used to his Sacred Majesty, that the said Book might be revised, and such Alterations therein, and Additions thereunto made, as should be thought requisite for the ease of tender Consci∣ences; whereunto His Majesty out of his Pious Inclination to give satisfacti∣on (so far as could be reasonably ex∣pected) to all his Subjects of what Perswasion soever, did graciously con∣descend.

In which Review we have endea∣voured to observe the like moderation, as we find to have been used in the like Case in former Times. And therefore of the sundry Alterations proposed unto us, we have rejected all such as were ei∣ther of dangerous Consequence, (as se∣cretly striking at some established Do∣ctrine or landable Practice of the Church of England, or indeed of the whole Ca∣tholick Church of Christ) or else of no Consequence at all, but utterly frivolous and vain. But such Alterations as were tendred to us (by what persons, under what pretences, or to what purpose so∣ever tendred) as seemed to us in any degree requisite or expedient, we have willingly and of our own accord assented to: Not enforced so to do by any strength of Argument, convincing us of the Necessity of making the said Altera∣tions; for we are fully perswaded in our Judgements, (and we here profess it to the World) that the Book, as it stood before established by Law, doth not contain in it any thing contrary to the Word of God, or to sound Doctrine, or, which a godly man may not with a good Conscience use and submit

unto, or, which is not fairly defensible against any, that shall oppose the same; if it shall be allowed such just and fa∣vourable Construction, as in common Equity ought to be allowed to all hu∣mane Writings, especially such as are set forth by Authority, and even to the very best Translation of the holy Scripture it self.

[And here I call to mind, what I have read in Bishop Gauden, touching an eminent Person concern'd in the Ten∣dry of divers Alterations.

I cannot but commend (saith he) the Candor, Justice and Ingenuity of Mr. Baxter, who lately profess'd to me, that he saw nothing in the Liturgie, which might not bear a good Construction, if men look'd upon it, as it became Christians, with eyes of Charity.]

But to proceed.

Our general aim therefore in This Undertaking was, not to gratifie This or That Party in any their unreasonable Designs, but to do That, which, to our best Understandings, we conceived, might most tend to the preservation of Peace and Unity in the Church; the procuring of Reverence and exciting of Piety and Devotion in the publick Wor∣ship

of God; and the cutting off occasion from them, that seek occasion of Cavil or Quarrel against the Liturgie of the Church.

And, as to the several Variations from the former Book, whether by Alteration, Addition, or otherwise, it shall suffice to give This general account, That most of the Alterations were made, either First, For the better Direction of them that are to officiate in any part of Divine Service, which is chiefly done in the Kalendars and Rubricks: or, Secondly, For the more proper expressing of some words or phrases of ancient usage, in terms more suitable to the language of the present Times, and the clearer explanation of some other words and phrases, that were either of doubtful signification, or otherwise liable to misconstruction: or, Thirdly, For a more perfect rendring of such portions of holy Scripture, as are in∣serted into the Liturgy, which, in the Epistles and Gospels especially, and in sundry other places, are now ordered to be read according to the last Tran∣slation. And, That it was thought con∣venient, that some Prayers and Thanks∣givings fitted to special Occasions, should be added in their due places; particu∣larly

for Those at Sea, together with an Office for the Baptism of such as are of ri∣per years; which, although not so ne∣cessary, when the former Book was com∣piled, yet, by the Growth of Anabap∣tism, through the Licentiousness of the late Times crept in among us, is now become necessary, and may be always use∣ful for the baptizing of Natives in our Plantations, and others converted to the Faith. If any man, who shall desire a more particular account of the several Alterations in any part of the Liturgy, shall take the pains to compare the pre∣sent Book with the former, we doubt not but the Reason of the Change may easily appear.

And, having thus endeavoured to discharge our Duties in This weighty Affair, as in the sight of God, and to ap∣prove our Sincerity therein (so far as lay in us) to the Consciences of all men; although we know it impossible (in such variety of Apprehensions, Humours and Interests as are in the World) to please all; nor can expect, that men of facti∣ous, peevish and perverse spirits, should be satisfied with any thing that can be done in this kind by any other than them∣selves: Yet we have good hope, that,

what is here presented, and hath been by the Convocations of both Provinces with great diligence examined and ap∣proved, will be also well accepted and approved by all sober, peaceable, and truly conscientious Sons of the Church of Eng∣land.]

Now such an one the Reconciler profes∣seth himself to be:

A well-wisher to the Churches Peace, who doth from his heart conform to all, that is required by her.

And therefore he must be presumed to have a singular value for This serious Ma∣nifesto and Protestation of our Governours: That They have already of their own ac∣cord assented to such Alterations, as seem∣ed to them in any degree requisite or expe∣dient; and did esteem Those which they have rejected, as either frivolous and vain, or of dangerous consequence, as secretly striking at some established Doctrine, or landable Practice of the Church of Eng∣land, or indeed of the whole Catholick Church; and that in This Review they have behaved themselves with all Sinceri∣ty, as in the sight of God, and done That, which, to their best Understandings, they conceived might most tend to the preservation of Peace and Unity in the Church; the procuring of Reverence,

and exciting of Piety and Devotion in the publick Worship of God, and the cutting off occasion from them that seek occasion of Cavil or Quarrel a∣gainst the Liturgy; that is, That they have already endeavoured to discharge their Duty, so far as lay in them, to all those excellent purposes, to which the Reconciler with so great vehemence perswadeth afresh.

The Church of Englands Declara∣tion of Ceremonies, why some be abolished, and some re∣tained.

Of such Ceremonies as be used in the Church, and have had their be∣ginning by the Institution of man, some at first were of godly intent and purpose devised, and yet at length turn'd to Vanity and Superstition; some entred into the Church by undis∣creet Devotion, and such a Zeal as was without knowledge; and, for because they were winked at in the beginning, they grew daily to more

and more abuses, which not only for their unprofitableness, but because they have much blinded the People, and obseured the Glory of God, are worthy to be cut away and clean re∣jected: Others there be, which al∣though they have been devised by man, yet it is thought good to reserve them still, as well for a decent order in the Church (for the which they were first devised) as because they pertain to Edisication, whereunto all things done in the Church (as the Apostle teacheth) ought to be re∣ferred.

And although the keeping or o∣mitting of a Ceremony, in it self con∣sidered, is but a small thing; yet the willful and contemptuous Transgres∣sion, and breaking of a common or∣der and Discipline, is no small of∣sence before God.

Let all things be done among you, saith St. Paul, in a seemly and due order.

[Upon This the Church of England grounds her Imposition of Ceremo∣nies.]

The appoint∣ment of the which order, pertaineth not to pri∣vate

men; therefore no man ought to take in hand, or presume to Ap∣point or Alter any publick or common Order in Christ's Church, except he be lawfully called and authorized thereunto.

And whereas in This our time the minds of men are so divers, that some men think it a great matter of Conscience to depart from a piece of the least of their Ceremonies, they be so addicted to their old Customs; and again, on the other side, some be so new-fangled, that they would innovate all things, and so despise the old, that nothing can like them, but what is new; it was thought expedient, not so much to have re∣spect, how how to please and satisfie ei∣ther of these Parties, as how to please God, and profit them both.

And yet, lest any man be of∣fended, whom good Reason might satisfie, here be certain Causes ren∣dred, Ceremonies be put away, and some retained and kept still.

Some are put away, because the great excess and multitude of them hath so encreased in these latter days, that the burthen of them was intolerable; whereof St. Augustine in his time complained, that they were grown to such a number, that the Estate of Christian People was in a worse case concerning that mat∣ter, than were the Jews. And He counselled, that such yoke and bur∣then should be taken away, as time would serve quietly to do it. But what would St. Augustine have said, if he had seen the Ceremonies of late days used among us; where∣unto the multitude used in his time, was not to be compared? This our excessive multitude of Ce∣remonies was so great, and many of them so dark, that they did more confound and darken, than declare and set forth Christ's Benefits unto us. And besides This, Christ's Gos∣pel is not a Ceremonial Law (as much of Moses Law was) but is a Religion to serve God, not in bondage of the Figure or Shadow, but in the Freedom of the Spirit;

being content only with Those Cere∣monies, which do serve to a decent Order and Godly Discipline, such as be apt to stir up the dull mind of man to the remembrance of his Duty to God, by some notable and speci∣al signification, whereby he might be edified. Furthermore, the most weighty cause of the Abolishment of certain Ceremonies was, that they were so far abused, partly by the superstitious blindness of the Rude and Unlearned, and partly by the in∣satiable Avarice of such as sought more their own Lucre, than the Glory of God; that the Abuses could not well be taken away, the thing remain∣ing still.

And now concerning Those Per∣sons, which peradventure will be offended, that some of the old Cere∣monies are retained still: If they consider, that without some Ceremo∣nies, it is not possible to keep any order or quiet Discipline in the Church, they shall easily perceive just cause to reform their judgments.

And if they think much that any of the old do remain, and would rather have all devised anew; then such men granting some Ceremonies convenient to be had, surely, where the old may be well used, there they cannot reasonably reprove the old only for their Age, without bewray∣ing of their own Folly. For, in such a case, they ought rather to have reverence unto them for their Anti∣quity, if they will declare themselves to be more studious of Unity and Concord, than of Innovations and new-fangleness; which (as much as may be with setting forth of Christ's Religion) is always to be eschewed. Furthermore such shall have no just cause with the Ceremonies re∣served to be offended: For, as Those are taken away, which were most abused, and did burthen men's Consciences without any cause, so the other that remain, are retained for a Discipline and Order, which (upon just causes) may be altered and changed, and therefore are not

to be esteemed equal with God's Law.

And moreover they be neither dark nor dumb Ceremonies, but are so set forth, that every man may un∣derstand what they do mean, and to what use they do serve. So that it is not like, that in time to come they should be abused as the other have been.

And in These our doings, we con∣demn no other Nations, nor prescribe any thing, but to our own People only: For we think it convenient, that every Country should use such Ceremonies as they shall think best to the setting forth of God's Honour and Glory, and to the reducing of the People to a most perfect and godly living, without Error or Su∣perstition, and that they should put away other things, which from time

to time they perceive to be most abused, as in mens Ordinances it of∣ten chanceth diversly in divers Coun∣trys.]

Now here it is plain enough,

That the Church of England doth judge her self sufficiently Authorized to prescribe certain Ceremonies;

and,

That in her Determinations about them, she hath steered an even course between all Extreams, and carried her self with a due Temper and Moderation, Equity and Reasonableness; studying to please God, and profit all men,

That she hath put away many for the burthen of their multitude, for the darkness of their signification; for their Judacial Ser∣vility; and all that did burthen mens Consciences, or which she look'd up∣on so far abused, that the Abuses could not be well taken away, the things yet remaining—

And,

That she hath retained some as requisite and conveni∣ent for a decent Order and godly Disci∣pline, and apt to stir up the dull mind of man to the remembrance of his Duty to God by some not able and special sig∣nification, whereby he might be edified;

That she the rather approved them for being significant, neither dark nor dumb Ceremonies, but so set forth, that every man may understand both their meaning and use, and such as she thought not like in time to come to be abused, as others had been:

That she doth not equalize These her Prescrip∣tions with God's Law, but pronounce them alterable up∣on just Causes by the same Authority which doth appoint them:

That in This use of her power she hath not ex∣ceeded her proper compass, prescribing to none but her own people:

That in her choice of Ceremonies, she hath had a special reverence and respect to Antiquity:

That she hath offended none, whom good Reason may satisfie:

And,

That however the keeping or omitting of a Ceremony be, in it self consider'd, but a small thing; yet the wilful and contemptu∣ous transgressing and breaking of a common Order and Discipline is no small offence before God.

How easie were it, at the rate of some mens Arguings, for a prophane Wit to blaspheme the severities of di∣vine Justice upon all the World, for but eating an Apple of the forbidden Tree in Paradise? Or on the poor man, for but gathering a few Sticks on the Sabbath? Or on Uzzah, for but putting forth his hand to stay the tottering Ark? &c. Which yet I urge not here, to contradict the Churches plain Declarations, that her Prescriptions are not equal to the Laws of God; but upon a due con∣sideration, that, wheresoever they thwart not the immediate Laws of God, they are Divine too at the se∣cond hand, Divine by vertue of the Fifth Commandment; and we by God obliged to obey them, not only for wrath, but conscience-sake. 'Tis the great aggravation of the obstina∣cy and contempt of wilful Disobedi∣ence, that it is in Matters small and little in themselves consider'd: And all the Censures of the Church Pro∣ceed against This Contumacy only.

Now then is it not strange, that

the Reconciler, professing so much Reverence, as he doth, to the Apo∣stolical Rulers of the Church, and the Church of England his Dear Mother, should yet load them and her with the imputation of such horrid Guilts, as he doth, on the score of the Impo∣sition of few Ceremonies? That he should use such like Expostulations and Expressions, as These, that fol∣low, in the Case?

May it not be wondred, how they can call such Ceremonies, im∣posed as the condition of Com∣munion to no profit or benefit of any, and to the great peril, yea hurt and destruction of many, all Circumstances considered, Things Indifferent?

To call the Ceremonies inoffen∣sive is to affirm, what never can be proved.

Myriads of Souls are cast out of the Church and given up to Satan for Ceremonies and things confessed∣ly indifferent; and can This Do∣ctrine be of God, the God of Love and Peace, which hath these bitter Fruits?

Why do Superiours still continue the imposition of those indifferent things, which do occasion the schism, and consequently the destruction of so many precious and immortal Souls?

How is the Charity of God, or Love of our Neighbour in our hearts, if, when we may remove such dangerous stumbling-blocks to the weak and simple people, we will not remove them, but lay them still before their feet, and work the dan∣ger of their everlasting destruction, for whom our Saviour shed his precious Blood?

Do they act conformably to These great Duties, who will not, to prevent the Ruine of many My∣riads of immortal Souls, forbear the imposing of unnecessary things? Do they put such a value on them, as our God and Saviour did? Or are they sit to press these Arguments on others, who do themselves prefer such Trisles before the Souls, for which Christ died?

This I am perswaded is one of the provoking sins of the Consor∣mists, that they have been so back∣ward in doing, what they were convinc'd, they might have done with a good Conscience, when they were earnestly press'd to it by their Dissenting Brethren, and had Au∣thority to do it; but they refused it, and seemed rather resolved to break all in pieces and hazard our Religion, and let these sad effects of our Divisions still continue, than to abate their Rigor in imposing, what they may lawfully alter or abo∣lish.

I fear, that the impartial Judge may reckon, them Uncharitable, who by imposing of such Ceremo∣nies, do prejudice the Churches Peace and Unity, and the eternal Interests of their weak Brethren, without any proportionable advan∣tage to their own, or to the Chur∣ches welfare; and are so far from lending them thier hands, and lift∣ing of them up, that they trip up their heels, and make them fall.

Can they joy in the spiritual proficiency of Souls, or be ready to supply their spiritual necessities, who rather will, that many Myriads should be excluded from the means of Grace, than that one of their Ce∣remonies should be left indifferent, or that a few Expressions in their Liturgie should be changed?—do still resolve to lay These Snares and Gall-Traps in their way?

And, Oh! that men would se∣rously consider, whether those Laws, which hinder so many from coming to the service of God, and minister not to the Edification but destruction of so many Souls, do well comply with Charity and Edi∣fication!—[be not the Laws of Tyrants, not of spiritual Fathers.]

These are the words immediately pre∣cedent.

[Such Laws of Burthen, as make the willing to be Slaves, and tempt the unwilling to rebel]

for so he accomodates Bishop Tai∣lor's words a little after.

With a great many other Reflecti∣ons,

up and down his Book, to a like purpose, which I shall not tran∣scribe.

When, alas! after all These Im∣peachments, the Accusation, upon a sober pause, comes to no more than This, That the fore-named Mischiefs do accidentally arise from the Chur∣ches Impositions, as they may do even from the best of Laws, by the frowardness and contumacy of disobe∣dient Subjects. See p. 67.]

It is of Concernment, I think, for him, who professeth himself most un∣willing to do the least disservice to the Church, of which he is a Mem∣ber, or to those Reverend Superiours, whom from his heart he honours and owns, as the true Apostolick Guides and Rulers of it; once and again to examine, whether in These Sallies of his Zeal, or Passion, he have not been more than a little transported beyond the measures of his Station. He should have cooled his intempe∣rate Heats by considering, that the Arguments are not new, which he offers, but such as have frequently,

time after time, been alledged in the same Case, and such, as the Gover∣nours of the Church sufficiently have declared to have been before their eyes. He should have been so sensible of his own weakness and proneness to mistake in judging, as to have com∣municated These Papers first to them, before he ventur'd them abroad a∣mong the people, to expose the Ho∣nour and Authority of his Reve∣rend Fathers, and Dear Mother, and that in open View. He should, at least, have so managed his Argu∣ments, as not to have misdoubted their ability to judge and conclude from them; or tainted their Reputa∣tion in the Application of them.

And thus much I do represent unto his second Thoughts, with all Candor, being fully perswaded, that he hath not offended of malicious wickedness.

Sect. VIII.

I Will now resume a little the Question of Ceremonies, & the Imposition of them.

The Church, as we have seen, pleads for her general Warrant,

Let all things be done among you in a seemly and due Order;

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 decently, and according to order.

And the Apostle St. Paul, whose Canon this was, himself practised accord∣ing to it; He gave out Ordinances of this nature to the Corinthians, and prai∣seth them who kept the same, 1 Cor. 11. 11. And hereunto we must, as I con∣ceive, refer that First Disorder, which he there undertakes to correct among them, for the Men to be Covered, and the Women Uncovered in the time of Di∣vine Service. The Apostle doth evident∣ly there preseribe the contrary; and that as a significant Ceremony too, the Man to be uncovered, to express both his Sub∣jection to Christ alone, and Authority over the Woman; the Woman to have a Covering on her Head, to express her Subjection to her Husband, or Inferiority unto Man. The Covering or Veil was a sign of that Po∣wer under which the Woman was; and thence called by a Metonymy; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Castalio tells us, that he had this Ex∣position from a certain Italian:

Things that are base and vitious ought to be covered; and on the other side, such as are comely and perfect, to be unco∣vered and shown. Now therefore, if the Man prayeth with his Head co∣vered, he intimates a defect in his Head worthy to be hidden. But Christ is the Head of the Man, who is without all fault. The Head of the Man there∣fore (saith he) ought to be uncovered, hereby to shew forth the perfection of Christ, who is his Head. But the Head of the Woman is the Man, who, seeing he is defective and vitious, the Woman, in confession of this his imper∣fection, is to cover her Head.

But this may seem too much strained and fanciful, since the Apostle recommends the Covering or Veil to the Woman, not to argue the Defect, but the Authority and Preheminence of the Man.

I rather think, with the learned Cap∣pellus, That this Apostolical Prescript or Canon of good Order was founded up∣on some civil custom then obtaining a∣mong the Corinthians and elsewhere; from whence he concludes, that, accor∣ding to the difference of several Coun∣tries,

such an Habit and Deportment is to be used in Divine Service, which is commonly used to express Reverence and Decency in conversation.

The Reconciler, to evade the convi∣ction of this Instance, saith:

This Practice is reproved by the Apostle, as that, whereby they dis∣honoured their Heads, vers. 4, 5. That, which the Man ought not to do, be∣cause he was the Image of God, v. 7. That, which the Woman ought not to do, because of the Angels, v. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Indecency of this pra∣ctice was, that, which every one might judg of, v. 13. and that even Nature taught, saith the Apostle. The practice therefore here reproved was no indifferent thing.]

To which I answer, That there was, undoubtedly, a great Decency in the thing signified, that Men and Women should respectively own the difference of their Sexes, and demean themselves a∣greeably thereunto; but this particular sign expressive thereof, by the Man's being unco∣vered and the Woman covered, could only be topical, and according to the custom of that Countrey (which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here questi∣onless denotes, the custom of every place

being as a second Nature to the Inhabi∣tants) And therefore the Rite was in it self indifferent, and the peculiar signifi∣cancy of it in Divine Service very much depending upon the Apostle's prescripti∣on. [He, that will see the different Customs of Nations in this matter, both in and out of Sacred Uses, may consult Grotius and Cappellus at large on the Place.]

But secondly, (saith he, as distrust∣ing the force of this first Reply) it well deserves to be observed, that the Apostle, notwithstanding all these Reasons, lays no Imposition on them in this case: He praises them, who ob∣served the Traditions he had before taught them. He saith, that if any Person would still argue for this Pra∣ctice, he would be a Lover of Conten∣tention, and would act contrary to the customs of the Apostles, and other Chri∣stian Churches; but then he makes no Canen for Uniformity in this matter, imposeth no Penalty on the Refuser to comply, &c.]

To this I answer, That the Apostle doth here impose it as a Rite, which they ought to conform unto; he puts a Non debet on the Man's part,

He ought not

to cover his Head:

and a Debet on the Womans,

For this cause ought the Wo∣man to have power on her Head.

And hereby he calls them to an Uniformity with other Christian Churches; and de∣nounceth them, that will not acquiesce in his Reasons, nor yield to his Authority, to be contumacious and stubborn Dispu∣ters, Lovers of Contention; and as such to be marked and censured for opposing the Customs of the Church.

He is contentious, saith Mr. Calvin on the place, who is stirr'd up with the Lust of Controversy, and doth not care to yield unto Truth. Such are all those, who without necessity carp at good and profitable Rites, who move Disputes of things that are not doubtful, who ac∣quiesce not in Reasons given for their just satisfaction, and suffer not them∣selves to be brought into order. Such are also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an unsociable sort of Men, who are carried out with a foolish affectation to innovate. Such as these, saith he, St. Paul thinks not worthy an Answer, because Contention is a pernicious thing, and therefore to be driven from the Churches of God; and hereby, saith he, he teacheth, that perverse Men, and such as are gi∣ven

to wrangle, are rather to be re∣pressed with Authority, than to be re∣futed with long Disputations; for there will never be an end of Contentions, saith he, if you strive with a quarrel∣some Man; though he be overcome an hundred times, he will not yet be wea∣ried or give over.

And, saith the Learned Grotius,

The Apostle here cuts off all Disputa∣tions, with these two Axes, as it were, Apostolical Institution, and the Custom of the Churches. And, to call that in∣to question, which is received through all the Churches, is the part and character 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of those that are contentious.

It is a point, saith St. Augustin, of most insolent Madness, to think that not to be done well or rightly, which is done by the Universal Church.

And such I esteem to be the Deter∣mination of this matter about Ceremonies.

The Instances are very many, which the Learned Reconciler himself affords us; I will only here refer to two of of them. The former is about the

trine Immersion or threefold Dipping in Baptism, as a Symbolical Ceremony, to signify the Doctrine of the Trinity, or the Death and Resurrection of Christ after three days.

This thing, saith the Reconciler, was so much the Practice of the Church, that, in the 49th Canon of the Apostles, he, that doth not use this trine Immersion, is sentenced to be deposed from his Dignity.

Here then we have, confessedly, a severe Im∣position of a Symbolical Ceremony.

He tells us indeed afterwards,

How, the Arrians expounding this Custom to their Advantage, as signifying the Substantial Difference of the Father from the Son and Holy Ghost, the Bi∣shops of Spain used a single Immersion, and Pope Gregory commends them for doing it upon this Occasion; And this was brought into a Law there by the 4th Council of Toledo.

[Here still is a Symbolical Ceremony brought into Law and Practice; a single Immersion in Ba∣ptism to signify the Unity of Essence in the Trinity. And this only proves the former Ceremony not to be necessary in it self, as the former doth this; and, that either of them may be enjoined, as the Church sees occasion.—And whereas

he adds,

Though the trine Immersion be yet continued in most Churches, yet ours doth take the Liberty wholly to va∣ry from them, and from the Antients in this matter.]

This only recommends the singular Indulgence of our Church, which hath made no Determination for, or against either of those Ceremonies, misliking nei∣ther for their Significancy, and allowing of both to be used, as to her Sons shall seem at any time best.

The other Instance is of the Custom in the Primitive Church to pray stand∣ing on the Lord's-day, and from the time of Easter to Whitsunday symbolically to represent the Resurrection; And such was then the reputed Obligation of this Ceremony, taken up among them; that Tertullian saith,

We account it Wickedness to kneel on the Lord's-day at Praier.

Which I would not censure in him for a superstitious conceit of the Ceremony in its own nature, as necessary; but the value then set upon it for its sig∣nificancy; And,

When some began to vary from it, saith the Reconciler, the great Council of Nice took notice of it, and declared their pleasure, that all Churches should uniformly observe it;

but yet, saith he, such was their Mo∣deration, they imposed no Penalty on the Neglecters of this Custom.]

Now their Moderation I blame not in the Sanction, though they might also have imposed a Penalty too in the case, without the impeachment of it; but, such was the Reverence in that Age to their Authority, that a superadded Penalty might possibly be thought needless. That, which I hence remark, is, That Uni∣formity in a Symbolical Rite was imposed by no less Authority than the great Coun∣cil of Nice.—And, however this Observance now hath ceased by De∣suetude, yet we retain, as I conceive, some prints of its Resemblance, in our standing up at the Creed and the Gospel.

The substance of what I here argue for, is granted, upon occasion, by the Re∣conciler, in the Answer he gives by way of correction in the Words of the excellent Bishop Taylor,

That it is for ever ne∣cessary, that things should be done in the Church decently and in order: And since the Question of Decency will for ever have Variety and Flux, Succession and a Relative Uncertainty; It is necessary, that of this there should be perpetual Judges and Dictators, and

these can be no other than the Rulers of the Church, who have the same power that the Apostles had in this. It cannot therefore (saith the Reconciler) be ra∣tionally denied, that the Rulers of the Church have Power to command things which belong unto the Positive Decency and Order of the Service of God; But then, saith he, it hath been proved al∣ready, that the Ceremonies, now used in the Church of England, have nothing in them of this nature, and consequent∣ly, that this Command affords no ground for the imposing of them upon that Account.

So that in the Issue, the Dissenter directly opposeth his private Opinion and Judgment to that of the Ru∣lers of the Church, whom yet he ac∣knowledges to be of all right the perpe∣tual Judges and Dictators in the case. They say, these things imposed are De∣cent and Orderly; He saith, they have nothing of Positive Decency and Order in them: And this, he saith, he hath al∣ready prov'd. Let us look back here a little to it.

[I call that Positive Order, Decen∣cy, or Reverence, saith he, which, be∣ing done, renders the Service more de∣cent, reverent, and orderly, than other∣wise

it would be, and being undone, the Service becomes irreverent, indecent and disorderly performed;

(he should have said, Less decently, reverently, and orderly performed, than otherwise it would be.)

So that my meaning is, that if our Publick Service was by the Mini∣ster performed without a Surplice, if Baptism were administred by him with∣out the Cross, if the Sacrament of the Lord's Supper were administred to such, as did not kneel, but stand,

(he should have added, or sit, as at an or∣dinary Meal; for that is the great scruple in this Controversy)

at the receiving of it; These Actions would not be performed sinfully, or with defect of any real Goodness, which belongeth to them, nor yet indecently, disorder∣ly, or irreverently.]

(He should say, not less decently, disorderly, or irreve∣rently, than now they are.) Thus he conceives; but the Church (which is to be Dictator in the case) pronounceth otherwise. Let us hear his Reasons.

1. Saith he, if the Omission of these Ceremonies renders those Acti∣ons, to which they are annexed, sin∣ful, indecent, irreverent, or disorderly perform'd,

(he should have said, less

decently, reverently, or orderly)

then Christ and his Apostles, in the perfor∣mance of them, did worship God in such a manner, as was sinful, indecent, irreverent and disorderly: For it is certain, they used not the Surplice in Publick Prayer, the Cross in Baptism, or Kneeling in the act of Receiving.

To this I answer, by denying the Conse∣quence: For, 1. it is not de fide certain, that neither Christ, nor his Apostles used the Surplice, Cross, or Kneeling spoken of, all, or some one of them. This Negative cannot certainly be proved. 2. What was perhaps decent and order∣ly then, may cease to be so, or be less so in after-Ages, and other Countries. For the Question of Decency (as he hath well granted out of Bishop Tailor, had he as well considered it) will for ever have Variety and Flux, Succession and a rela∣tive Uncertainty. And upon this ac∣count we are not confined to follow or imitate Christ or his Apostles in uncom∣manded Circumstances of this nature, which might be in them occasional on∣ly.

2. Saith he, [Then are not these Ce∣remonies indifferent, and alterable by the same Power which enjoins them, as is

asserted by the Church of England?]

I answer still, by denying the Consequence: These Ceremonies do yet remain in their own nature indifferent, that is, they are not particularly and determinat∣ly required or commanded, nor any where forbidden by God: And the Church of England may alter them, whensoever she sees as just Grounds and Causes so to do, as to enjoin them.

3. Saith he, [Then must the Omissi∣on of these Ceremonies be a Trans∣gression of those Precepts, which do command us, to serve the Lord with Reverence, and to let all things be done decently and in order, which cannot be affirmed by them, who confess these Ceremonies to be Indifferent?]

I answer still, by denying the Conse∣quence. The Omission of these Ceremo∣nies upon a just occasion, or in them∣selves considered, may not be a Trans∣gression of those General Precepts; and yet the observing of these Ceremonies too may be a Compliance with those General Precepts; because the Particulars, which they refer unto, are various and inde∣terminate: And in things indifferent (that is, which are not particularly com∣manded or forbidden by God) there may

be yet degrees of more remote or nearer Approaches to Good or Evil, Decent or Undecent. There are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. There may be Reasons, Aptitudes and Tendencies to some or other good and fitting Purpose, sometimes to recommend one, and some∣times to recommend another. And in these matters too, we may be said then to do well, when yet, it may be, we might do better. As the Apostle plainly asserts in the case of Marriage, 1 Cor. 7. 36.

Let him do what he will, he sin∣neth not.—He that giveth her in Marriage, doth well; but he, that giveth her not in Marriage, doth bet∣ter.

Nor, after all, do I see any Reason, why the Power of Church-Governours should be confined to matters of Posi∣tive Decency, as he explains it. A La∣titude, me-thinks, might here do as well, as in other cases. A Latitude of Power in the Church, as well as a Lati∣tude in the Conformity of her Children. Considering especially, how universal∣ly

the Commands run.

Children obey your Parents in all things. Servants o∣bey your. Masters in all things.

Which we cannot safely bound with any other Restriction, than this, that it be

in the Lord,

that is, so far, as may consist with our Obligations to him as our Abso∣lute Supreme, so far, as is not contradi∣ctory to his Commandments.

Whereas therefore he tells us;

[The Dissenters not only allow that there are many cases, wherein somewhat is, in genere, necessary to be determi∣ned; but also add, That in all cases truly such, the Magistrate Civil or Sa∣cred, not only may, but must deter∣mine; And indeed no Man in his wits can doubt, that what is necessary to be determined must be determined; And, seeing par in parem non habet potestatem, it follows, that they can∣not be determined by any other but Supe∣riours; that is, they cannot obligingly be determined by others. But then, saith he, they universally deny, that it is necessary to determine any of these scrupled Ceremonies: and they have perfect demonstration for the Truth of that Denial; for necessarium est, quod non potest aliter se habere, That only is

necessary to be done which cannot be left undone; That only necessary to be de∣termined in order to the Performance of an Action, without which the A∣ction cannot be done, or at least not well done.]

The Result of this Discourse, in my thoughts, is but this great Absurdity, That Magistrates, Civil and Sacred, may do that only without Sin, which they must do of necessary Duty. And I shall not stay to make further Remarks upon it.

Only let the People note, that when we speak of Ceremonies, as indifferent and unnecessary in themselves consider'd, we do not mean, as the Reconciler and the Dissenters commonly represent them, Trifles and needless Things, but such, as the Divine Law hath not laid any parti∣cular Restraint of Necessity upon by its Commands or Prohibitions, but left to be freely determined by our own Prudence, or the publick Authority. And that, which is not necessary by a Divine Command, may yet have other Necessities, or high Conveniences, which are next of kin thereunto to recommend it: It may be necessary to do the Action with greater Order, and Solemnity, and Uniformi∣ty, &c.

It is well noted by a Reverend Per∣son, in the Obedience of the Rechabites to their Fathers Commands, not only uni∣versally to all of them, but omnino pro∣ut, according unto all in every circum∣stance.

You find this Requisite in your several Corporations, saith he, where the omission of a Punctilio draws after it intolerable Defaults. The Hedg is easily press'd through, where but one Bush is wound aside; And the Breach of one Circumstance is but the disposition to another. Things that in themselves seem of no considerable moment, within a while appear consider∣able by the neglect; as the Error, that appears not at the first declining Line of the Workman, a while after mani∣fests an irrecoverable Deformity. [Ac∣cording to all.] That's the surest Rule to go by: you know it your selves in your own Corporations: you know it in your own Families, if you know any thing. Give an Inch, and they will take an Ell, is your own Proverb; and cannot you judg as equally for the Church? &c.

There is no end of those Questions, what is Decent? what is Necessary? if we quit the publick Standard and Deter∣minations.

One saith, Episcopacy is not necessary. Another, Common-Prayer it self, or any Prescribed Form is not ne∣cessary. Another saith, It is not neces∣sary that we have any Creed but the Bible. Another, that a National or Parochial Church it self is not necessary. Another, that Infant-Baptism is not necessary. An∣other, that Material Churches, or Tem∣ples are not necessary. Another, that Holy Daies and Stated Fasts are not ne∣cessary. Another, that Tithes are not necessary, &c. One can be well enough without this; Another without that; And some without all.

'Tis worthily observ'd elsewhere by the Reconciler,

that the Apostle doth in the space of seven Verses thrice repeat the Command, that every Man abide in that Calling, to which he was called, at least so far, as not to desert it un∣der pretence of Christianity; quippe quod in co plurimum situm est, as being an Admonition of great moment to pre∣vent that invidious Accusation which was laid on the Christian Doctrine, that it did innovate in Civil Matters, and tended to dissolve the Relation betwixt Man and Wise, Masters and Servants.

The Opposition, which is made a∣gainst our established Ceremonies, hath, I fear, too great a tendence this way, to innovate in Civil Matters upon the pre∣tences of Christianity, and therefore it may be of no small moment, to give some Admonition against it. For (to say nothing of the Ring in Marriage, which is now, I perceive, well enough digested) is not the significant Ceremony of a corporal Oath, to lay the Hand on the Book, and afterwards to kiss it, every way as exceptionable, as the Cross in Baptism? Is not Swearing a Religious Act? Is not that Ceremony as Symboli∣cal, and in it self as indifferent? Is it not commanded on a severe Penal∣ty? No Right at Law, no Justice ad∣ministred without it, no Priviledg of the Subject without so taking the Oaths of Allegiance and Supremacy, &c.

Then, may not the Robes of Judges, and the Liveries of Companies, and the Habits of Universities, and Inns of Court, the Corner'd Cap, and Hoods, &c. be as reasonably challeng'd, as the Surplice?

Then, for Kneeling, no Scruple ought to be made of that, when it is remembred, that we use it towards

our Parents, and our Princes, and that as a Gesture properly expressive of Reverence to Superiours.

SECT. IX.

BUt because Kneeling at the Recei∣ving of the Lord's Supper is the on∣ly imposed Ceremony, that the Laity are concerned in, I will stop a while more particularly to consider of it.

[Seeing these Ceremonies chiefly de∣barr the Laity from full Communion with us, by leaving of these things indifferent, their Mouths must be en∣tirely stop'd: And if we gain the Lai∣ty, 'tis not improbable that many of their Preachers, and the Ring-leaders of the Schism would quickly follow.]

These Ceremonies, which he speaks so tragically os, as debarring the Laity, dwindle at last into this one Ceremony of Kneeling as the Sacrament.

Now concerning this Gesture it self, there can be no possible Scruple; for it is particularly expressive of Reverence, and under the Recommendation of a gene∣ral Drome Precept, or Exhortation.

O come, let us worship, and fall down and kneel before the Lord our Maker! And of Christ it is foretold, That every Knee shall bow unto him.

And this is a peculiar part of that Honour, whereto God hath highly exalted him, in this sort to be worshipp'd and acknowledg'd in the World, Phil. 2. 10. But that no Divine Honour is hereby given, or intended to be given to the Sacramental Elements, or any Corporeal Presence of Christ in them, will be evident from the solemn Declaration of the Church, which we shall produce afterwards.

The only Doubt in the Accomoda∣tion of it to the Act of Receiving is, that it seems to be a Variation from the first Copy of our blessed Saviour's Administring to his Apostles.

Now as to that, it deserves to be considered, that so are the two other Po∣stures pleaded for in competition with it, Standing or Sitting.—More par∣ticularly,

1. 'Tis certain the Jews did vary in After-Ages from the first Gesture appoint∣ed to the Passover, Exod. 12. 11.

Thus shall ye eat of it, with your Loins girded, your Shoes on your Feet, and your Staff in your Hand, and ye

shall eat it in haste: It is the Lord's Pass-over.

—Whereas after∣wards it came, in their Setled State, to a Discumbency, or Lying along upon Beds, which is still used in the Eastern Countries: And this our blessed Saviour and his Apostles freely complied with.

2. 'Tis not yet possible to demon∣strate, so as Conscience may build upon it, that he and his Apostles used the same Tricliniary Gesture at the Eucharistical Supper. It is, at best, but a Probabi∣lity, that they did not change their Ge∣stures from what it was before.

3. Though this were de side certain, yet who sees not, that this same Gesture might be then only occasionally used from the Custom or Practice at the Pass-over? Who can tell what Gesture might have been used by them, had this Sacrament been celebrated by it self, and not in conjunction with that other Feast?

4. Christ's binding Pleasure cannot possibly be fetch'd from the Historical Relation of a variable Gesture, but one time, nay, though often used. He sate daily teaching, as we reade in the Evan∣gelist St. Matthew: yet is there no Preacher that thinks himself bound to that Gesture now.

5. There is no account to be given, why this Circumstance alone by it self, were it never so certainly determined, what it was in the first Pattern, should be more binding than any other in that Example; which are yet every-where now freely omitted. For 'Persons, for Actions, for other Circumstances of Time, and Place, &c. which I shall not here enlarge upon.

If in all these we are at liberty, why is there any Scruple left of a single Ges∣ture?

6. There is a confessed variation al∣lowed of by all Dissenters in the other Sa∣crament of Baptism from the first Copies, I mean from Immersion or Dipping, in∣to Suffusion, Aspersion or Sprinkling. And this is well observed and urged by the Reconciler.—

If notwithstan∣ding Baptism by Immersion is suitable to the Institution of our Lord and his Apostles, and was by them ordained and used to represent our Burial with Christ, as St. Paul explains the Mean∣ing of that Rite: I say, if, notwith∣standing this, all our Dissenters do a∣gree to Sprinkle the Baptized Infant, why may they not as well submit to the significant Ceremonies imposed by

our Church? For since it is as lawful to add unto Christ's Institutions a signi∣ficant Ceremony, as to diminish a signi∣ficant Ceremony, which he or his Apo∣stles instituted, and use another which they did never institute, what Reason can they have to do the latter, and yet refuse Submission to the former? Why should not the Peace and Union of the Church be as prevailing with them to perform the one, as is their Mercy to the Infants Body to neglect the other?

7. It is very remarkable, that other Protestant Churches of great Name do continue the Gesture of Kneeling as well as we, from whose Communion we must on this account as well separate; And the Reformed Divines of Polonia, not only of the Bohemian, but the Augustan and Helvetian Consession, have with one Consent, in three General Synods, con∣demned the Ceremony of Sitting at Re∣ceiving the H. Sacrament; as a less decent, and less Religious Rite, and proper to the Arrians, or Arrian-Baptists, who de∣nied Christ's Divinity, and accordingly handled his Sacraments irreverently, placing themselves cheek-by-jowl, as Fellows with their Lord at his Table, and introduced this Gesture into their

Churches contrary to the customary and allowed Practice of all the Evangelical Churches throughout Europe. (Synod. General. Cracov. An. Dom. 1573. Act. 6. Synod. Petricov. General. An. Dom. 1578. Syn. Wlodislav. Gen. An. Dom. 1583. Act. 5. which were again con∣firmed Syn. Torunens. Gen. 1592.) This is discoursed more at large by the Rev. Mr. Ashwel, in his learned Books de Gestu Eucharistico, and de Socinianismo.

And he hath no less demonstrated the Antiquity of this adoring Gesture, however the Reconciler is pleased to call it, more than once, our Novel Cu∣stome of receiving in a Kneeling Posture. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith St. Chrysostom,

Fall down and participate.

And St. Augustin notes, that the Apostle St. Paul represents those as unworthy Receivers, who did not discern or difference that sacred Food from other Meals (veneratio∣ne singulariter debitâ) by a Veneration peculiarly due unto it. And elsewhere he tells us; Nemo Panem istam mandu∣cat, nisc prius adoraverit: No Man eats that Bread, until he have first adored.

8. Let the Declaration of the Church be heard for the preventing, as far as is possible, all manner of Scruple, or Of∣fence at this Ceremony.

[Whereas it is ordained in this Of∣fice for the Administration of the Lord's Supper, that the Communi∣cants should receive the same Kneeling, (which Order is well meant for a signi∣fication of humble and grateful Acknow∣ledgment of the Benefits of Christ there∣in given to all worthy Receivers, and for the avoiding of such Profanation and Disorder in the H. Communion, as might otherwise ensue) yet lest the same Kneeling should by any Persons, ei∣ther out of Ignorance and Infirmity, or out of Malice and Obstinacy, be misconstrued and depraved, it is here declared, that thereby no Adoration is intended, or ought to be done, either unto the Sacramental Bread and Wine there bodily received, or unto any Cor∣poral Presence of Christ's natural Flesh and 'Blood. For the Sacramental Bread and Wine remain still in their natural Substances, and therefore may not be adored; (for that were Idolatry to be abhor'd of all faithful Christians) and the natural Body and Blood of our Saviour Christ are in Heaven, and not here, it being against the Truth of Christ's Natural Body to be at one time in more places than one.]

—And

with such an Explication as this, Mr. Calvin allows of Adoration at the Sacra∣ment.

Such Adoration, saith he, I would call legitimate, which stops not in the Signs, but is directed to Christ in Heaven.

Now I cannot but observe a want of Candor in the Reconciler (as in some o∣ther matters relating to the Church, so) particularly with reference to this De∣claration.

[The Rubrick concerning Kneeling at the Sacrament in the second Book of Edward the sixth, begins thus: Al∣though no Order can be so perfectly devised, but it may be of some, either for their Ignorance and Infirmity, or else for Malice and Obstinacy, miscon∣strued, depraved and interpreted in a wrong part; yet because Brotherly Charity willeth that, so much as conve∣niently may be, Offences should be taken away, therefore We, willing to do the same, &c. declare, that by Kneel∣ing at the Sacrament no Adoration of the Elements is intended. Now, saith the Reconciler, who can tell why this whole Preface in our present Com∣mon-Prayer-Book is left out?]

Had he with Ingenuity and Truth transcribed that whole Rubrick of King Edward's Book, as it lies, it would more evidently appear, that there is no mate∣rial difference between it, and the pre∣sent. I do not think it worth the while to take that pains here. For, as he re∣presents it, 'tis visible enough, that the full Scope and Importance of that Preface is sufficiently included in the fore-recited Declaration, wherein the Church, so far as she thought convenient, hath chari∣tably obviaied that Offence, which might otherwise have been taken by those, who either for Ignorance and Infirmity, or else for Malice and Obstinacy misconstru∣ed and depraved her Appointments. And it is not consistent with Truth, to assert, that this whole Preface was left out, nor ingenuous, to insinuate, that it was done upon any evil design.

Some mistake the Reconciler could not chuse, upon reflection, but be con∣scious of here: And therefore when he repeats it again, and calls it the Prote∣station concerning this Gesture, he ex∣presseth himself a little more warily:

Part of which Words are now omitted in our present Luturgy: viz. that im∣portant Truth, that so much, as conve∣niently

may be, Offences should be taken away.

Where yet I see no reason for the challenge of this Omission of a Truth every-where acknowledged, and which was the Foundation and Purport of the whole declaration.—But enough of this.

Lastly, The Appointment of the Church touching Kneeling at the Sacra∣ment is so much the more reasonable and unexceptionable, because at the very Act of Receiving she hath also ordered a de∣vout Prayer on the Communicant's be∣half, which by a fervent Amen he is concerned himself to ingeminate.

The Body of our Lord Jesus Christ, which was given for thee, preserve thy Bo∣dy and Soul to everlasting Life.

[And here, saith the Scotch Liturgy, shall the Receiver say, Amen.]

The Blood of our Lord Jesus Christ, which was shed for thee, preserve thy Body and Soul unto everlasting Life.

[Here a∣gain, saith that Liturgy, the Party re∣ceiving shall say, Amen.] Now there∣fore, if the Dissenters scruple not to Kneel at their solemn Praiers, they need not so to do in the Act of Recei∣ving the Lord's Supper, as it is by the Church of England appointed to be ad∣ministred.

Upon the whole I may well say, con∣sidering the Plainness of the thing, and the frequent Apologies made by the Church and her Sons for it, that if any shall yet oppose his own conceited Opinion against all this Evidence, and Charity, (as Mr. Calvin saith upon a like occasi∣on touching Church-Orders) Viderit ipse quâ morositatem suam ratione Domino ap∣probat,

Let him see what defence he can make before God for his Sturdi∣ness or Frowardness.

And yet after all I do humbly con∣ceive, the Church of England would be content even to injure her imposing Po∣wer in this most reasonable matter, could she hope by so doing to reclaim the Dissenting Laity to her Communion. And I think it might deserve to be pro∣pounded, with submission to her Wis∣dom, whether, as matters with us stand, the Punishment however for the Omissi∣on, might not be rather commuted by the sanction of the Civil Magistrate into some Temporal or Pecuniary Mulct for charitable Uses: And one Reason here might be taken from the common Ob∣servation of the great success of the Test of late, which brought so many to the Church-communion, whom the dread of

any spiritual Censures had but little in∣fluence upon.

I will close this Controversy about the Imposition of Ceremonies in the Words of Bp. Gauden, when His Ma∣jesty's Condescending Declaration was yet fresh;

Certainly Humane Ecclesi∣astical Ceremonies, like Shadows, nei∣ther fill, nor burthen any Conscience of themselves. That which is consi∣derable in them is, as they are in their nature and use comely for the Duty, and Instances either of Obedience, or of Charity and Unity. And it is no less certain, whatever Indulgence as to the Penalty, or Practice of Ceremonies, His Majesty's Clemency may please to grant to some Men of weak Minds and scrupulous Consciences in these things; (which Royal Charity no good Christian will repine at, pro∣vided it be used with Meekness and Humility, not Insolence and Factious∣ness) yet as to the Principle, which the Church of England went by in matter of Ceremonies, it is most true, and undeniably to be maintain'd even to the Death, that this National Church, as all others, hath from the Word of God Liberty, Power and

Authority within its own Polity and Bounds, to judg of what seems to it most agreeable and decent as to any Circumstance or Ceremony in the Wor∣ship of God, which the Lord hath left unconfined, free and indifferent in its nature, and only to be regulated and confined by every such Ecclesiastical Po∣lity within it self; where the Consent of the major Part of Church and State, both in Councils and Parliaments, in∣cludes the whole, and may enjoin its Rules and Orders in these things upon all under its Jurisdiction, and within its Communion; As well as a Master of a Family may appoint the Time, Place, Manner, and Measure, Ge∣sture, and Vesture, wherein he will have all his Family to serve God with him.

And very few, I think, if any, do scruple our Ceremonies, (which are, as St. Augustin would have them, few in Number, easy in Practice, apt in Signi∣fication) who do not also strike at this Doctrinal Principle, upon which the Church hath proceeded, and which she cannot discharge without a wrong to her self, and the whole Catholick Church of Christ.

And this is a sufficient Vindication to the Reverence and Respect by the Church of England born unto Antiquity in this case; that she retains and goes upon that General Rule, whereby the Cu∣stoms and Canons of the Churches of God have been founded from the Begin∣ning. Nor is it any prejudice to her Sincerity in this Reverence, that she hath also shewed her Liberty in forbearing some Ceremonies then in use, as well as her Authority in enjoining others, and a∣bove all her Moderation, in that she hath been content with so small a Num∣ber; so small a number, I say, that she is not liable to be charged in any thing so much, as in this: but that she hath also reserved to her self a Power of Ordaining and Publishing such farther Ceremonies, as may be most for the Advancement of God's Glory, the Edifying of his Church, and the due Reverence of Christ's holy Mysteries and Sacraments.

And this again is Compurgation enough to her Equity in departing from the Church of Rome, that (Abuses removed) she continues some indifferent Ceremonies still in common with her, as a stand∣ing Testimony, that she would never have been divided from her Communion

upon the account of things indifferent, no Holiness or Superstition placed in them. But how monstrously unreason∣able is it for any now to fly in the face of this Church on the score of three Ce∣remonies only (but one of which is impo∣sed on the Laity) when the Reconciler can tell them of twenty more, that she might have vouched Antiquity for?

It may be said, I think, of the three, what Dr. More confesseth of one of them, (which some yet above the rest object against, the Cross in Baptism)

If the Church cannot make such Ad∣ditionals as these, she can make none at all.

—And she must, I fear, for ever despair of demonstrating her imposing Power in any, lest subject unto Scruple.

For what may they not scruple here, who are no great Friends to external Decency, or Order, or Uniformity in the Church?

This is the Answer the Reconciler somewhere gives to certain Texts of Scripture alledged for Unity and Uni∣formity,

[If all these Places be con∣sidered seriously, saith he, they will be found not to exhort so much to Unity of Judgment, but of Affection,

not to Uniformity, but to Unanimi∣ty, Peace and Concord.]

But is it not evident, that they exhort as much as may be unto both? to be of the same mind, and to speak the same thing, and to walk by the same Rule; and as with one Mind, so with one Mouth to glori∣fy God?

Nor is it any more prejudice to Uniformity, that Unanimity is somewhat preferr'd before it, than it is to all exter∣nal Worship; that the internal is of both of greater Value and Necessity. As we are to glorify God both in Body and Spi∣rit, which are his, but chiefly with the Spirit and Inward Man; so we must labour to glorify him also in the Chri∣stian Assemblies both with Faith in the Heart and Confession of the Mouth; by Unity both of Judgment and Affection in the Heart, and by Uniformity, as much as we can, of external Expressions of the same, as so many genuine Pledges and Testimonies of it; by one Mind and Heart, and by one Mouth; though principally still by the Unity of Faith and Charity within, if we respect the Judgment of God, who is the Father of Spirits; but if we regard the Judg∣ment of Men, before whom we are to glo∣rify

God, it must be chiefly, as by ex∣ternal Worship, so by the Witnessing our Unanimity of Soul in the same by our vi∣sible Order and Uniformity. And this is not only a natural result of being of one Heart and Mind, but tends very much to the producing and nourishing of Peace and Concord in the Church. I am not, I confess, in love with the Re∣conciler's Notion of Reverence and Or∣der;

that as some sit, some stand, some kneel at Common-Prayer,—and this without confusion, so may some sit, some kneel, some stand, at the receiving the Sacrament,—]

The Church of England is of another Opinion, which calleth upon her Children all to kneel at the Confession, and stand up at the Greeds, and say Amen at the Pray∣ers, &c. And this Uniformity is ac∣cording to the Practice of the Church of God both under the Old and New Te∣stament.

But should such a Liberty as this be introduced by the Abatement of pub∣lick Impositions, we should certainly open a gap to this Inconvenience. Ma∣ny who new conform in obedience to the Laws (Cassandrian Conformists, I think, the Reconciler somewhere calls them,

and such he represents himself to be,

as arose from Super-conformity, even in Cathedrals,

as from Half-conformity) when the Laws and Canons requiring this Conformity shall be suspended, will also vary in their Practices, and be as careful of doing no more than shall be then exacted of them, to the full, as now they are of doing no less: And from this Variety and Change must needs ensue Censures and Animosities on either side; while some will be judged superstitious for their Fondness to old Ceremonies, the Law which enjoined them being relaxated or abrogated; and others re∣flected upon as mutable Weather-cocks, and Apostates from their former Profes∣sion, &c.

SECT. X.

ANd after all it is questionable, What one of the Dissenters we should here∣by gain over to our Communion, that will not as readily be reduced some other way? The Reconciler, I perceive, dare not engage far for them. But then he adds;

[Suppose that we by yielding in these matters should not reduce one of the Tribe of our Dissenting Brethren, yet should we take off their most plau∣sible Pretences, and leave them no∣thing which could be rationally offer∣ed as a ground for Separation, or Accu∣sation of our Proceedings against them; whereas, while we continue the Im∣position of these things, they cannot want Objections to oppose, though not against their own Submission to, yet a∣gainst our imposing of these things as the Conditions of Communion.—This Condescension in Superiours would evacuate and fundamentally cut off the ground and the occasion of their Pleas.—]

I am not desirous to urge any thing against the gracious Condescensions of our Superiours, wheresoever, and to whom∣soever they judg it reasonable: And it cannot be denied, but if the Laws were removed, there could be no pos∣sible Pretext to be made against them; but whether as plausible Pretences may not still as rationally be offered against what shall be yet left standing, I am somewhat in doubt. We have to do with a sort of Men, that will never want some alledgment or other to ac∣cuse the Publick Proceedings. And 'tis ingenuously confess'd by the Reconciler, that whatsoever they now clamour a∣gainst the Impositions, they have no∣thing reasonably to object against their own Submission to them, much less as a ground of Separation, because of them.—Again, saith he,

They who at first dissented from the Constitution of our Church, decla∣red, they did it purely on the account of these things: If therefore the for∣bearance to impose them will not pre∣vail upon them to embrace Communion with us, we shall have the Advantage over them, that to all reasonable Men it will appear, that they are not the

genuine Off-spring of the Old Dissenting Protestant, but a New upstart Faction, which call for such Conditions of Com∣munion, as their more sober Brethren never dream'd of.]

This, I think, appears unto reasonable Men pretty well already by those separate Assemblies which the first Dissenters did not dare to plead for. Yet I esteem it no great Glory for any to be the genuine Off-spring of those Old Dissenters neither, who were but an upstart Faction then, as the worst of these are now; nor do I think we have any Obligation to a kind Remem∣brance of them, who first led the Dance, and broached those Principles, which our 〈◊〉〈◊〉 Dissenters do only improve a little, and build upon.

This hath been long since urged in the case,

[As you rejoice the 'Papists, so you encourage the Brow∣nists, who build their Conclusions upon your Premises, and put your Specula∣tions in practice. For have not your Ring-leaders proclaimed, that our Government by Bishops is Popish, our Liturgy Popish, our ministring of Ba∣ptism with the Cross Popish, our Kneel∣ing at the Communion Popish, our Ho∣ly Duties Popish, and almost Every

Thing Popish? Wherefore the Brow∣nists having learnt that the Pope is Antichrist, and the present Church of Rome Babylon; and hearing a Voice from Heaven, crying, Go out of her, my People, that ye be not Partakers of her Sins, and that ye taste not of her Plagues, have upon your former Premises gathered a Practical Conclu∣sion, and made an actual Separation and Rent from the Church of England. And surely, my Brethren, as they had their Original from your Positions, so now are they strengthned by your Practices. For they may well think, that such learned and vertuous Men, so famous and renowned Preachers, knowing a Wo pronounced against them, if they preach not the Gospel, would never suffer themselves to be silenced for matters which they judged indiffe∣rent. And therefore they will take it as granted, that the things you stick at are in your opinion simply unlaw∣ful. And upon this dangerous Positi∣on they will build another: For if the Liturgy of the Church of England, as it is enjoined at this day to be performed, be such, as a Minister cannot execute his Function with a good Conscience, then

they conclude, that neither may the People hear it with a good Conscience, because their Presence were an Appro∣bation of it. Thus the unquiet Will of Man will still be working, even till it run it self upon the Rock of its own Destruction.]

Here we see the true Occasion and Rise of all those separate Congregations in the Nation, whom the Reconciler him∣self (notwithstanding his abundant Cha∣rity to Dissenters) believeth to be schis∣matical.

[And 'tis agreed on all sides, saith he, that Schism is a very great Of∣fence, and by the Writers of the Church of England, and by the Primitive Fa∣thers it is declared to be a Sin in its own nature damnable.]

How little Encouragement then have we to in∣dulge unto, or confide in such Men, or their genuine Off-spring, or (whatsoever may be urged for the Men) their schismatical Principles.

With what Reason and Zeal have the most learned and pious Sons of the Church of England appeared all along, even against those first Dissenters, and leading Patriarchs of the Non-conforming Brotherhood?

O what a grief ought this to be to their Souls, saith one, so to oppose themselves against such a Learned and Religion Church! and so irreverently to traduce that holy Book of Common-Prayer, a Work of so great and admirable Excellency! Concer∣ning which I may truly affirm, that it hath been cut up like an Anatomy, e∣very Vein of it hath been opened, e∣very Corner searched, every Rubrick ransack'd, not a Word, but hath been weighed in the Ballance, not a Syllable but hath been sifted to the uttermost, and yet for all this, like to the Bridg of Caesar, the more it is opposed, the stronger it stands.

And again,

To come to the Form of Common-Prayer, as it was establish∣ed by Queen Elizabeth, O what Bles∣sings hath the Lord vouchsafed the People of this Land by means of that Book! How many Millions of Souls have received comfort by it! How many thousands of Learned Men have commended and defended it! You shall hear one for all, even that Judi∣cious Jewel, in whose opinion it con∣taineth nothing, either disagreeing from Holy Scripture, or misbeseeming sober

Men. And yet it hath pleased our Gracious Soveraign, that some things should be explained, that the Publick Form of Prayer might be free not only from Blame, but from Suspi∣cion.]

This excellent Book, we know, hath been since deliberately reviewed, and certain Alterations made in it by the best Advice and Authority in the Kingdom: And yet some Men raise fresh Objections, even from those Altera∣tions. What can we suppose will ever satisfy them, unless they may them∣selves prescribe and govern all? Let me here recommend to an impartial Consi∣deration the Words of a very Reverend Person on this occasion.

When God, that here calls us unto Peace, shall one Day call us to ac∣count, how gracious and thankful we have been for his calling us to it; what we have done or not done to∣wards it; Consider, I beseech you, whether you think seriously in your Hearts, that it will there pass for true Endeavours for Peace to answer thus: Lord, we have been all for 'Peace, and we petitioned for it, but we could not have it upon our own Conditions.

We would have agreed for a Publick Service, but we could not have it of our own making. We could well e∣nough have condescended to an Uni∣formity, but they would not let us, that were the Inferiours, set the Rule. We yet agree in the Articles of the Faith; only for Indifferences we keep still off. We are all saved too, we confess, by the Cross of Christ, but the very Sign of it we thought enough to keep us still asunder. We were zealous for thy Worship, but we would not be confined to it by any imposed Rule of Reverence and Order. We could indeed have yet submitted to it our selves, but we, some of us, had taught the People otherwise, and were ashamed to unteach them. We might perhaps have easily come in at first, but now we have so long stood out, that it is not for our Honour to re∣treat; they will call us Turn-coats and Apostates, and we shall lose the People quite. Gracious and kind not∣withstanding we have been in our Deportments, but 'twas only to our own Party; Thankful besides to God, though we kept not indeed any so∣lemn Days of Thanksgivings, or as per∣functorily

as we could; we would go no further. In the Sum, We have done all we could to have Peace upon our own Terms, but we could not ob∣tain it, unless we would submit to Decency and Order; And so it stands.

And when our Governours and Su∣periours, call'd to the same account, shall be content to stand to our own Con∣fessions, that they imposed nothing but for Unity and Order. Think soberly, I beseech you, on which hand lies the true Plea for the Endeavour of Peace, where lies the Perverseness, where the Compliance? And if this be the business, as I fear it is too near it, I shall leave the whole World to judg, whe∣ther Peace truly rule in the Hearts of those, who upon their own Terms only seek it, whether they answer their Cal∣lings, or are thankful.]

Nevertheless if it shall still be thought expedient, for mere pitty and commisera∣tion-sake to some weak and prejudiced Dissenters, to importune the Church and State for some Condescension farther in scrupled Ceremonies and certain disputa∣ble Clauses of the Liturgy (which is the professed Design of the Reconciler alone to plead for in certain Passages of his

Treatise) it ought certainly to be done without any affront to the 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 Ne∣cessity, 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 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 be∣comes so. And if it be not lawful, or if he thinks it is not, yet he must be careful he give no offence, but modest∣ly, 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 no∣thing of Empire, (doing things meer∣ly

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 Gain∣sayers, 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 Animadver∣sions 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 rec∣kons 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 Dispu∣table Expressions is sinful and unreasona∣ble 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 Eng∣land.]

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 Dissen∣ters, provided they can shew no Law of God plainly forbidding their Submis∣sion to these things. For let me ask them in the Spirit of Meekness these few Questions. Do they prefer Mercy be∣fore 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 ra∣ther will give cause to their Superiours to judg them scandalous Resisters of Authority, and pertinacious Disturbers of the Churche's Peace? Are they com∣passionate towards the Sheep, according ••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 re∣gular 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 wret∣ched 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 without Authority) who say to their Disciples, Hear not the Common-Pray∣er; Receive not the Sacrament Kneel∣ing; Suffer not your Children to be sign∣ed with the Sign of the Cross; Commu∣nicate not with that Minister who wears a Surplice, or with that Church, which imposeth any Ceremonies, or Constitu∣tions, but concerning the Time and Place of performing Publick Wor∣ship. 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 pro∣cure 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 things imposed, yet if it be not abso∣lutely his Duty so to do, he cannot be excused for neglecting, what is so ex∣pedient for the Peace, Unity, and Wel∣fare of the Church.

Once more,

The great Rule of Equity, if duly weighed, would migh∣tily conduce unto the Satisfaction of Dissenters in many of their Scruples, and let them see, that in those mat∣ters, which are not apparently forbid∣den by the clear Word of God, they ought to yield Obedience to the Com∣mands of their Superiours; for do not they expect Obedience from their Chil∣dren in like cases?

If, as the Author of the Friendly Debate doth put the case, you had commanded your Children and Ser∣vants to come at ten of the clock into your Parlor to Family Devotions, re∣quiring

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 indif∣ferent to God? or in the Garb appoin∣ted, because God regards not Habits? or to refuse to kneel, because they may pray standing? Would you not esteem them Contemners of your lawful Autho∣rity, and needlesly and sinfully scrupu∣lous in those matters? And must you not by the same Rule be guilty of con∣temning the Lawful Authority of your Civil and Spiritual Fathers, and of the Masters of Christ's Family by your Refusal to submit unto their Constitu∣tions in Matters of like nature, upon the like accounts?

I have done both the Reconciler and the Church Justice in the exhibi••ing these excellent Passages again to view. And I must conclude, that I have not any-where offended him, who hath so∣lemnly declared,

That there is nothing in the World, in which he shall more heartily rejoice, than in a clear Convi∣ction, that in that Part of his Dis∣course, which doth concern his ever honoured Superiours, he hath been

(somewhat at least) mistaken.—

However it prove, I have endeavour∣ed and offered at it without Gall and Bitterness, or any such Transports, which are unbecoming a Loving and Dutiful Son in wiping off the Reproaches cast up∣on his Dear Mother, the Church of Eng∣land, with her true Apostolick Guides and Rulers, and Supreme Governour.

And in some things, I am sure, I may justly challenge his Promise both of Thanks and Retractation; or expect however a better Explanation of more doubtful Passages, than any that are to be found in our Common Liturgy.

Sed Veniam pro Laude peto.—

FINIS.

Notes

• Ibid. p. 55
• P. 60.
• P. 118.
• Ch. 1. P. 4.
• P. 2.
• P. 3.
• P. 333.
• Ibid.
• P. 330.
• Pref. p 10.
• Ch. 10. 331
• Pres. p. 5.
• Ibid. p. 7.
• Pref. p. 15.
• N. B.
• Pref. p. 19.
• ☜
• Ibid. p. 16.
• N. B.
• Ibid. p. 19.
• B. N.
• P. 132. P. 139.
• P. 29.
• P. 149.
• P. 153.
• P. 126.
• P. 157.
• ☞
• P. 159.
• Ibid.
• P. 160.
• P. 164.
• P. 167.
• P. 177.
• P. 332.
• Ibid.
• ☜
• P. 343. N. B.
• ☜
• N. B.
• P. 195.
• N. B.
• P. 338. 339.
• P. 280.
• ☜
• Pref. p. a.
• P. 26.
• P. 43.
• P. 26.
• Ch. 1. p. 31
• Pref. p. 27.
• Ibid.
• ☞
• P. 28.
• ☜
• P. 30.
• P. 31.
• P. 32.
• Ibid.
• ☞
• P. 45.
• P. 52.
• P. 53.
• N. B.
• ☞
• Pref. p. 9.
• Pref. p. 59.
• Ch. 1. p. 3.
• ☜
• P. 202.
• P. 205.
• P. 206.
• ☞
• P. 297.
• P. 298.
• P. 293.
• P. 363.
• P. 270. P. 81. P. 109. Pref. p. 15.
• P. 155, &c.
• P. 208.
• P 341.
• Pref. p. 9.
• ☞
• P. 88.
• Prim Eliz.
• [The crime and Penal∣ty of dero∣gating from, de∣praving, or despising any thing contained in the Book of Common∣prayer.]
• [The zeal of the Queen, Lords Tem∣poral and commons in urging the Bishops, and other Ordinaries, as they will an∣swer it be∣fore God, to see to the execution of this good and whole∣som Law.]
• ☞
• [A Provi∣sion tou∣ching such Ornaments of the Church and Ministers, as are to be retain∣ed; with a power left to take farther or∣der about Rites and Ceremo∣nies.]
• Pref. p. 58.
• Pref. p. 3, 4.
• Apud Cau∣sab. Ep. ad Card. Per∣roon.
• Pref. p. 57.
• Ch. 2. p. 36
• 14 Car. 11.
• Mr. Ma∣son's Serm. on 1 Cor. 14. 40. P. 4.
• Pref. p. 12.
• See, Summ of the Con∣ference (by Dr. Barlow, Dean of Chester) 1603. P. 86.
• P. 96.
• P. 38.
• ☜
• P. 67.
• P. 68.
• P. 69.
• ☞
• P. 70.
• P. 71.
• P. 72.
• N. B.
• P. 73.
• Ibld.
• P. 74.
• ☜
• P. 75.
• P. 76.
• P. 77.
• ☞
• P. 79.
• P. 84.
• P. 93.
• P. 94.
• N. B.
• P. 97.
• Canon 6 Jacobi.
• Ch. 1. P. 7.
• [The Dis∣senters have been all along gi∣ven to Multipli∣cation, by Thousands and Myri∣ads, many Thousands.
• ☞
• Ep. ad Fa∣rell.
• Mr. Masvn's Serm. p. 23.
• Bishop Tay∣lor Disswas.
• Ch. 1. p. 9.
• p. 4.
• Biblioth. Reg.
• Pref. p. 9. [It looks ill, when men in∣cline with any degree of affecti∣on, to the Beginnings of the last War, or the Capitu∣lations of some upon His Maje∣sties Re∣turn.] Ch. 1. p. 16.
• D••••la••. before XXXIX Articles.
• Canon. viii. 1640]
• P. 208, 209.
• Pref.
• P. 202.
• And there are some other Rules besides, such men should do well to study and think on a little bet∣ter. There is the Rule of Modesty and Humility; and the Rule of Peace, and the Rule of Obedience, &c.
• N. B.
• ☞
• ☜
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c. xxvll.
• ☞
• [Never had Prince more reason to incul∣cate This excellent Advice, O••••a prin∣ciplis: s••r•• medi••i••a pa••atur, Cum mala per longas inv••luere moras.]
• ☜
• [Virtus est medium vitio••um utriaque relactum.]
• ☞
• N. B.
• Pref. p. 5.
• ☞
• N. B.
• N. B.
• ☜
• [Have They not well An∣swer'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.]
• P. 7.
• Ib. & p. 8.
• Prov. xvi. x.
• ☞
• XIV. ca∣rel. II.
• [Commen∣dation of the Com∣mon-Pray∣er-Book.
• ☜
• [A Chara∣cter of the dissenting and separa∣ting Mul∣titude.]
• ☞
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• [The head of Nilus.]
• [His Ma∣jesty's De∣claration, Octob. 25. 1660. re∣ferred to.] with his commission for a Re∣vien.]
• ☜
• [The Alterations and Ad∣ditions made upon That Review by the Convocations of both Provinces, upon full and ma∣ture deliberation; exhibited and presented to his Majesty. And b•• his Majesty upon due consider∣ation, 〈◊〉〈◊〉 approved, allowed, and recommended to This Parlia∣ment.] And thereupon the Book enacted.]
• ☞
• N. B. [The Bene∣fits of Uni formity.]
• [The farmer good Laws and Statutes for Uniformity of Pray∣er and Administration of the Sacraments, confirmed with Re∣ference to this Book.]
• [The Book of Q Eliz. continued till This was to take place.]
• P. 224.
• ☜
• §. VII.
• [The con∣stant mode∣ration of the Church of England]
• [The dan∣ger of unne∣cessary changes.]
• Ipsa mutatio consue∣tudinis, erlam quae uti∣litate adjuvat, novitate perturbat, D. August. Ep. 118.
• [Necessary changes to be made by Authority only, in things al∣terable, and upon weighty & important considerati∣ons.]
• P. 35, 36.
• [The pra∣ctice of the Church ac∣cordingly.]
• [A Chara∣cter of the Adversa∣ries of the Church.]
• [The Ille∣gality and Mischief of the disuse of the Liturgy suggested.]
• [The con∣cern of its Enemies at the King's Restaurati∣on in oppo∣sing it.]
• [His Ma∣jesties gra∣cious Con∣descention for a Re∣view.]
• [The moderation of the Church observed therein.]
• [Rejecting some Alte∣rations of∣fered, be∣cause of dangerous consequence, or frivo∣lous.]
• [Admit∣ting all that seemed explaient.]
• [And that not of neces∣sity, but willingly.]
• ☞
• [The Churches Prote∣station with reference to the Book before esta∣blished, in vindication of the Honour of it.]
• N. B.
• [Consid. touching the Liturgy in reference to His Majesties late De∣claration.] P. 33.
• [The Inte∣grity of the Church in her Pro∣ceedings.]
• [A general account of the several Variations admitted.]
• [The more particular account re∣ferr'd to ocular In∣spection.]
• [The Churches Sincerity in all asser∣ted.]
• [who like, after all, to quarrel still against Her.]
• [Who to ac∣quiesce in her Deter∣minati∣ons.]
• ☞
• [Difference to be made of Ceremo∣nies.]
• [Wherein consists the Guilt of neglecting them.]
• [To whom it belongs to Ap∣po•••••• ••••••m.] with the ground of That Authority.]
• [Two ex∣treams in the Senti∣ments of men about them.]
• [The 〈◊〉〈◊〉 care and moderation with respect to both.]
• [Her Cha∣rit•• in as∣signing Rea∣so••.]
• [1. Why 〈…〉〈…〉 away.]
• [2. Why some be re∣tained.]
• ☞
• [So be∣fore cer∣tain Arti∣cles of Qu. Elizab. 1554.

  These Orders and Rules have been thought meet and convenient to be used and followed, not yet pre∣scribing These Rules as Laws equivalent with the eternal Word of God, and as of necessity to ••ind the Consciences of her Subjects in the Nature of them considered in themselves, &c.]
• [The Churches Equity in prescribing to none but her own Members]
• Certainly, never any Church laid 〈◊〉〈◊〉 weight upon its owa Orders, supposing that it believes them to be just and reasonable. It places no Holiness, no merit or efficacy in them, as to the ob∣taining the Grace and Favour of God. It ex∣pects obedience on∣ly for Order and peace∣••••••••: It hath taken great care by Prefa∣ces and Canons, and Rubricks, to prevent any misinterpretati∣on of its intention & design.]

  Dr. Still. Serm. of Superstition.
• ☞
• Ab, quam de minimo perivimus! Tantum malam at∣tulit melus. Em. Tuesaur
• [The les∣ser the thing, the greater and more inexcusable the disobe∣dience.—

  If the Prophet had bid thee do some great thing.—how much rather men?

  —2 Kings v. xiij.]
• ☜
• P. 33.
• P. 335.
• P. 5.
• P. 30, 31.
• P. 31, 32.
• P. 34.
• P. 37.
• P. 132, 133
• P. 189.
• Ibid.
• 215.
• Ibid.
• Quum ge∣nuisset illam Ecclesiam Do∣mino, certam Politiam tra∣diderat, qua gubernaretur; Calv. in loc.
• P. 310.
• P. 310.
• Q•••• 〈◊〉〈◊〉 Auth••••ita••e m••••g•••• co••••••∣scend•••• esse 〈…〉〈…〉
• This was St. Ambrose his Golden Rule in matters of Rite and Cere∣mony, which St. Augustin, as often as he consider'd of, (which he did often) loo∣ked upon and welcomed as an Heavenly Oracle, Ad quam sortè Eccle∣siam veneris, ejus merem serva, si iniquam non vis esse scandalo, nec quenquam titi. Ep. 118.
• ☞
• P. 282, 283.
• P. 284.
• P. 284.
• P. 278.
• Ibid.
• Ibid.
• ☜
• P. 313.
• ☜
• P. 313.
• ☞
• P. 38.
• NB.
• NB.
• Ibid.
• ☞
• Ibid.
• Ibid:
• ☞
• In his rebus, de quibus ni∣hil certi statu∣it Scriptura Divina, Mos populi Dei, vel Instituta Majorum pro lege tenenda sunt. St. Aug. Ep. 86. Quod neque contra Fidem, neque contra bonos mores injungitur, in∣differenter est habendum, & pro eorum, inter quos vivitur, societate servandum. Id. Ep. 118. ubi plura vide.
• P. 3••••.
• NB.
• ☞
• Dr. Frank. serm. at St. Paul's Cross.
• P. 303.
• ☜
• P. 330.
• See Bp. San∣derson de con∣scient. Plaelect. 3 § 16, &c.
• P. 289.
• ☜
• ☞
• p. 293, 294.
• Hom. 3. in Ep. ad Ephes.
• Ep. 118.
• In Ps. 98.
• Inst. 1. 4. §. 37.
• ☜
• P. 208.
• See Mr. Ha∣mon L'Es∣trange. P. 207, 208.
• p. 〈◊〉〈◊〉.
• In••••. 1. 4. c. 10.
• The Chur••h of England would do••b••∣les•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, could 〈◊〉〈◊〉 so do∣ing reasonably 〈…〉〈…〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which is the 〈◊◊〉〈◊◊〉 ••ecommen∣d••d from 〈◊〉〈◊〉 in th•• 〈◊〉〈◊〉 of •••• 〈◊◊〉〈◊◊〉
• Considerati∣ous touching the Liturgy. P. 38.
• NB.
• ☞
• Act of Uni∣form. 1 Eliz.
• See Reconc. P. 254.
• Id. P. 153.
• P. 320.
• NB.
• ☜
• 1 Cor. 14. 23.
• P. 338.
• Strange it is to consider; We commend the Beauty of Uniformity everywhere almost b•••• in the Church.
• P. 342.
• Pref. p. 59.
• P. 341.
• P. 327.
• P. 329.
• P. 330.
• Mr. Mason Serm. p. 67, 68.
• See more to this purpose in 〈…〉〈…〉
• ☜
• Pref. p. 59.
• Book, p. 23.
• Mr. Mason ep. ded. to his Serm.
• Id. Serm. p. 22.
• Dr. Frank. Serm. at St. Paul's on Col. 3. 15.
• ☞
• ☜
• P. 224, 225.
• ☞
• P. 58.
• NB.
• P. 149.
• P. 187.
• Ibid.
• Pref. p. 3.