Stillingfleet as he sometimes P. 270. P. 81. P. 109. Pref. p. 15. caresses him the Reverend Dr. Stillingfleet the Learned Dr. Stillingfleet the Excellent Dr. Stillingfleet and through him I fear casts some dirt upon his Dear Mother the Church of England in her publick Declarations The reading of some Dissenters Books seems unto me to have a little inspeevish'd him and disturbed the more calm and temperate disposition of his nature so that he treats his Adversaries now and then with too much slighting and contempt Thus what Dr. Womock alledgeth out of Meisner a Learned Lutheran P. 155 c. he calls trifling Arguments giving the lye to St. Paul Falshoods and Fooleries miserable Trifles But particular persons may the better bear with him since he sometimes forgets himself in his Duty of Reverence to the Church and the Apostolical Governours thereof That passage I think is somewhat scandalous and vain where he tacitly resembles the Ceremonies which he elsewhere calls trivial things unto the P. 208. May-pole Let him that will have a May-pole have it and he that would P 341. not have it have no May-pole Sect. IV. I Desire it may be well considered by how great and sacred Authority and that upon the maturest examination the things excepted against stand established Authority both Civil and Ecclesiastical that of the Convocation which is the Church of England Representative and of the Parliament which includes King Lords and Commons the Consent of the whole Nation involved and This not once but often time after time the Objections to the contrary frequently canvassed and deliberated upon All sorts of Authority meet here with Advantage This the Reconciler had in his eye when he said with a deal of Reason for it I know that it is not in their power meaning the Reverend Bishops at present Pref. p. 9. sent to make such Concessions they being as much tyed to the observing of the Laws as any order of men and having no power to dispense with them or to make any Proposals for the healing of our Breaches till by his Majesties Authority they meet in Convocation for that end And therefore wonder at the wickedness and injustice of those men ☞ who clamour so much against them because such Condescensions are not immediately made that is because they do not change the Laws which is not in their power to do All the Arguments therefore which the Reconciler doth so copiously insist upon for an enlarged Charity in the censuring and judging of others whose Consciences as he saith we cannot know but by their professions he should have added and open practices do reach P. 88. more strongly against the harbouring or insinuating of undue Fears and Jealousies concerning our Superiours whom the fifth Commandment enjoyns us to honour We cannot be too careful of all unjust and uncharitable Imputations to our Governours Let me here call to mind some few Clauses of the Act of Uniformity in the first year of Queen Elizabeth of blessed Memory confirmed again in the eight year of her Reign If any Minister shall preach declare Prim Eliz. or speak any thing in derogation or depraving of the said Book of Common-prayer c. or any thing therein contained The crime and Penalty of derogating from depraving or despising any thing contained in the Book of Common-prayer or of any part thereof and shall be thereof lawfully convicted according to the Laws of this Realm by Verdict of twelve men or by his own Confession or by notorious Evidence of Fact he shall lose and forfeit to the Queens Highness her Heirs and Successors for his first offence the profit of all his spiritual Benefices or Promotions coming or accruing in one whole year next after his Conviction and also that the person so convict shall for the same offence suffer Imprisonment by the space of six months without Bail or Mainprise c. And it is Ordain'd and Enacted by the Authority aforesaid That if any person or persons whatsoever after the said Feast of the Nativity of St. John Baptist next coming shall in any Interludes Plays Songs Rhimes or by other open words declare or speak any thing in the derogation depraving or despising of the said Book or any thing therein contained or any part thereof Then every such person being thereof lawfully convict in form aforesaid shall forfeit to the Queen our Soveraign Lady her Heirs and Successors for the first offence and hundred The zeal of the Queen Lords Temporal and commons in urging the Bishops and other Ordinaries as they will answer it before God to see to the execution of this good and wholesom Law Marks c. And for a due execution hereof the Queens most Excellent Majesty the Lords Temporal and all the Commons in this present Parliament assembled do in God's Name earnestly require and charge all the Archbishops Bishops and other Ordinaries that they shall endeavour themselves to the uttermost of their knowledge that the due and true execution hereof may be had throughout their Diocesses and Charges as they will answer before God for such Evils and Plagues wherewith Almighty ☞ God may justly punish his people for neglecting this good and wholsom Law Provided always and be it Enacted A Provision touching such Ornaments of the Church and Ministers as are to be retained with a power left to take farther order about Rites and Ceremonies That such Ornaments of the Church and of the Ministers thereof shall be retain'd and be in use as were in this Church of England by the Authority of Parliament in the second year of the Reign of King Edward until other order shall be taken by the Queens Majesty with the Advice of her Commissioners appointed and authorized under the Great Seal of England or of the Metropolitan of this Realm And also That if there shall happen any Contempt or Irreverence to be used in the Ceremonies or Rites of the Church by the mis-using of the Orders appointed in this Book the Queens Majesty may by the like Advice of the said Commissioners or Metropolitan ordain and publish such farther Ceremonies as may be most for the advancement of God's Glory the edifying of his Church and the due Reverence of Christ's holy Mysteries and Sacraments And now I have occasion to remember that the first step of the Reconciler's Apology is in these words Since what I plead for in this Book is only the Religion of my King c. And that he Pref. p. 58. begins his Preface with some remarkable Sayings ad amoliendam invidiam of King James King Charles the Martyr and his present Majesty It may not be amiss to shew a little more particularly how far it may be said with ingenuity and truth that he hath learned of them or pays a deference to their Judgements and Authorities To begin therefore saith he Pref. p. 3 4. with the Testimonies of our Learned and Judicious Kings That
excellent Determination of King James is worthy to be had in perpetual Remembrance Apud Causab Ep. ad Card. Perroon viz. His Majesty thinketh that for Concord there is no nearer way than diligently to separate things necessary from things unnecessary and to bestow all our labour that we may agree in the things necessary and that in things unnecessary there may be Christian Liberty allowed Now His Majesty calls those things simply necessary which the Word of God expresly commandeth to be believed or done N. B. or which the ancient Church did gather from the Word of God by necessary consequence here he had done as well to have added a N. B. too But those things which by the Constitution of men without the Word of God were for a time received into the Church of God though piously and prudently introduced His Majesty conceives they may be changed mollified antiquated And what Pius the second said of the Celebacy of the Clergie that being anciently established by good Right by better it might now be antiquated that His Majesty believes may in the general be said of most Ecclesiastical Observations introduced without the Word of God This saith the Reconciler is a golden Sentence and fully justifies all that I plead for in these Papers Now here I observe 1. That this was proposed by His Majesty for Concord between different Churches And whereas the Reconciler elsewhere demands What Reason can be given why Pref. p. 57. the Conditions of Communion betwixt Reformed Churches should not obtain amongst the members of the same Christian Church I think That Reason which the Church in her 34th Article assigns is here considerable Every particular and National Church hath Authority to ordain change and abolish Ceremonies or Rites of the Church ordained by mens Authority so that all things be done to edifying which words he sets down in another place Ch. 2. p. 36 And This our Parliament in the Act of Uniformity had an eye unto Provided That the Penalties in this Act shall not extend to the Forreigners or Aliens 14 Car. 11. of the Forreign Reformed Churches allowed or to be allowed by the King's Majesty his Heirs and Successors in England The Laws of every Church and Kingdom are for their own members In these our doings we condemn no other Nation nor prescribe any thing but to our own People only c. Second Pref. to the Liturgie But then 2. I note farther That King James his opinion was That even things by the Constitution of men without the Word of God might be piously and prudently introduced into the Church of God as well as upon occasion changed mollified or antiquated And what he asserts in the close is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of most Ecclesiastical Observations introduced without the Word of God not of all of them That useful distinction of King James between things necessary and unnecessary is well declared by one of the eminent Divines of our Church Mr. Mason's Serm. on 1 Cor. 14. 40. P. 4. Necessary I call That which the eternal God hath in his Word precisely and determinately commanded or forbidden either expresly or by infallible consequence Indifferent which the Lord hath not so commanded nor forbidden but is commanded in the holy Scripture rather potentially than actually comprehended in general Directions not precisely defined by particular Determinations Whatsoever God hath in his Word precisely commanded is necessary to be done for not doing of it is a sin Whatsoever God hath forbidden so long as it is forbidden is necessary to be left undone for the very doing of it is a sin Whatsoever is neither commanded nor forbidden that whether it concern Church or Common-wealth is left to God's Vice-gerents upon Earth who according to the exigence of the State may by their direction command it to be done or to be left undone and both without sin And this is much more distinct than what the Reconciler cites from the Lord Falkland's Reply to White I am confident Pref. p. 12. that all who receive the Scripture for the only Rule and believe what is there plain to be only necessary would if they truely believed what they professed and were not led aside either by prejudice or some Popish reliques of holding what they have been long taught or following the Authority of some persons either alive or dead by them much esteemed soon agree in as much as is necessary and in concluding no necessity of agreeing in more there being no doubt but it would soon appear plainly what is plain There is need of a great deal of Caution in declaring the Scripture to be the only Rule that it be restrained to matters peculiarly of divine Revelation and necessary in order unto salvation Haec sententia fuit omnium piorum patrum qui etsi in liberis ritibus agnoscebant Authoritatem Ecclesioe tamen in Dogmatibus Fidei eam ad solius Scripturoe Regulam alligatam putabant Bishop Davenant ad Colos 4. 4. But to return again to King James What his Judgement was in these matters he particularly declared at the famous Conference at Hampton-Court in the beginning of his Reign where one of See Summ of the Conference by Dr. Barlow Dean of Chester 1603. P. 86. the Lords said He was fully perswaded His Majesty spake by the instinct of the Spirit of God The then Lord Chancellor said I have often heard and read that Rexest mixt a persona cum Sacerdote but I never found the truth of it till this day And the Archbishop of Canterbury affirmed That undoubtedly P. 96. His Majesty spake by the special assistance of God's Spirit Now His Majesty there declared It was his happiness above others his Predecessors because they were fain to alter all things they found established but he saw yet no cause so much to alter and change any thing as to confirm that which he found well setled already not without Gratulations to Almighty God for it And the Bishop of London put His Majesty in mind of the Speeches which the French Embassador Mr. Rogne gave P. 38. out concerning the Church of England both at Cantorbury after his arrival and at the Court afterwards upon the view of our solemn Service and Ceremonies namely that if the Reformed Churches ☜ of France had kept the same Orders among them which we have he was assured there would have been many Thousands of Protestants more there than now there are When Mr. Knewstubs took exceptions to the Cross from the offence of weak P. 67. Brethren grounded on the words of St. Paul Rom. 14. and I Cor. 8. which P. 68. the Reconciler so industriously amplifies in his Treatise His Majesty first began with the general Rule of the Fathers Distingue Tempora concordabunt Scripturoe shewing the difference of those Times and ours Then a Church not fully planted nor setled but ours long established and flourishing Then Christians newly call'd from Paganism and
Factions was to urge his Subscription at his first entrance for Turpius ejicitur quam non admittitur hospes 3. As Subscription was a good means to discern the affection of the persons whether quiet or turbulent withal it was the principal way to avoid confusion Concluding That if any after P. 94. things were well order'd would not be N. B. quiet and shew his obedience the Church were better without him Praestat ut pereat unus quam unitas Only adding at last That the weak were to be P. 97. informed the wilful to be punished If any thing farther be desired of King James his Judgement we may read it in the Constitutions and Canons Ecclesiastical 1603. ratified and confirmed by his Authority among which we have Those that require Subscription a Defence and Explication at large of the Cross in Baptism the last Three declaring a National Synod to be the Church Representative concluding the absent as well as present with a Censure upon all the Depravers of it And touching the Rites and Ceremonies the 6th Canon runs in these words Whosoever shall hereafter affirm that the Rites and Ceremonies of the Church Canon 6 Jacobi of England by Law establish'd are wicked Antichristian or superstitious or such as being commanded by lawful Authority men who are zealously and godlily affected may not with a good Conscience approve them use them or as occasion requireth subscribe unto them let him be excommunicated ipso facto and not restored until he repent and publickly revoke such his wicked Errors The Reconciler indeed tells us from Ch. 1. P. 7. Josias Nichols Plea of the Innocent 1602. a worthy Witness in the Case against his dear Mother That some five years together before the unhappy time that Subscription was so generally offer'd there was such unity between the Ministers and they joyned in all Places so lovingly and diligently together that many Thousands were converted from Atheism The Dissenters have been all along given to Multiplication by Thousands and Myriads many Thousands and Popery but when Subscription came abroad how many godly and worthy learned Preachers were silenced deprived and distracted How were the Christian Subjects grieved and offended and the Papists and wicked men encouraged and emboldned What a Damp brought it to all Godliness and Religion And This the Reconciler quotes as true History for what else doth it there who yet begins his Preface with the Honour of King James his Judgement ☞ Mr. Calvin would have pronounced otherwise in This Matter Let it be denounced saith he that he is no longer to Ep. ad Farell be holden for a Brother who disturbs the common Discipline with his Contumacy This hath been always of force in the Church as being decreed by ancient Councils That whoever will not be subject to the Laws of common Discipline munere abdicetur be deposed from his Office And there is not any need saith he here to seek for humane Authority since the Holy Ghost hath pronounced concerning such Ecclesiam non habere morem contendendi Let them therefore bid him Adieu who refuseth the Rights of common Society And here let me drop a Note of a Reverend Mr. Masvn's Serm. p. 23. Divine of our Church worth the considering They which are such Admirers of ☞ forreign Churches abroad let them a little in This very Point compare the Church of England with that famous Church of Geneva 1. The Church of England requireth Subscription of the Ministers and not of the common People but the Church of Geneva urgeth not Ministers only but the People also 2. The Church of England requireth This approbation that her Rites are not contrary to the Word of God but the Church of Geneva will have her Discipline received in a more high and glorious manner 3. The Church of England contenteth her self only with Subscription but the Church of Geneva is more peremptory requiring a solemn Oath Now if any one shall enquire How notwithstanding the care of King James as well as Queen Elizabeth the Sectaries yet increased so much We have the observation of a wise and learned Prelate of the Church of England as the Reconciler calls Bishop Taylor Disswas him though he was an Irish Bishop one whom he cites abundantly out of That in the days of Queen Elizabeth and of King James This Nation was so watchful to prevent the Growth of Popery that they neglected other Sects till by connivance they became too numerous and over-ran both Church and State And This I have quoted from the Reconciler But Ch. 1. p. 9. enough of King James and his golden Sentences which notwithstanding the stamp of his Learning Judgment and Authority upon them will hardly pass for currant in our days Sect. V. WE come next to King Charles the First the Royal Martyr p. 4. and best of Kings and men as the Reconciler deservedly calls Him The Royal Martyr and Best of Kings and men in His Declaration made with Advice of His Privy-Council in Answer to the Remonstrance of the State of the Kingdom Jan. 1641. speaks Thus saith he As for Differences Biblioth Reg. among our selves for matters Indifferent in their own nature concerning Religion We shall in tenderness to any of Our loving Subjects very willingly comply with the Advice of Our Parliament that some Law may be made for the exemption of tender Consciences from punishment or prosecution for such Ceremonies and in such Cases which by the Judgment of most men are held to be matters Indifferent and of some to be absolutely unlawful I confess I like not the Arguings from 41. to 82. whatever be to be said of Those from 60. * Pref. p. 9. It looks ill when men incline with any degree of affection to the Beginnings of the last War or the Capitulations of some upon His Majesties Return Ch. 1. p. 16. And the greatest check upon my mind against the Condescensions pleaded for is the dreadful prospect of what that Incomparable King at the long Run was brought unto by His Condescensions whilest they continually made the Granting of one thing the foundation only of asking another with the like importunity It concerns us most to be affected saith the Reconciler elsewhere with that which most concerns us and is still fresh in our memories even the sad desolations which were brought on Church and State and That inhumane slaughter of our Fellow-Christians in This Nation caused by our Contests about Trifles Infandum Regina jubes But whoever were the cause the Best of Kings and men I hope was Innocent He was at all times willing to comply wit the Advice of Parliament for the case of His loving Subjects in all matters of Indifferency But That would not content or satisfie till he had yielded so much that he was forced at length to yield His Sacred Head to the Block and Those whose tender Consciences bogled at a Ceremony could well enough dispense
indifferent and the peculiar significancy of it in Divine Service very much depending upon the Apostle's prescription 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 distrusting the force of this first Reply it P. 310. well deserves to be observed that the Apostle notwithstanding all these Reasons lays no Imposition on them in this case He praises them who observed the Traditions he had before taught them He saith that if any Person would still argue for this Practice he would be a Lover of Contentention and would act contrary to the customs of the Apostles and other Christian 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 Woman to have power on her Head And hereby he calls them to an Uniformity with other Christian Churches and denounceth them that will not acquiesce in his Reasons nor yield to his Authority to be contumacious and stubborn Disputers 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 acquiesce not in Reasons given for their just satisfaction and suffer not themselves to be brought into order Such are also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 * Qâ—◠〈◊〉 Authâ—â—itaâ—e mâ—â—gâ—â— coâ—â—â—scendâ—â— esse 〈…〉 and hereby saith he he teacheth that perverse Men and such as are given to wrangle are rather to be repressed with Authority than to be refuted with long Disputations for there will never be an end of Contentions saith he if you strive with a quarrelsome Man though he be overcome an hundred times he will not yet be wearied or give over And saith the Learned Grotius The Apostle here cuts off all Disputations with these two Axes as it were Apostolical Institution and the Custom of the Churches And to call that into question which is received through all the Churches is the part and character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those that are contentious It is a point saith St. Augustin of This was St. Ambrose his Golden Rule in matters of Rite and Ceremony which St. Augustin as often as he consider'd of which he did often looked upon and welcomed as an Heavenly Oracle Ad quam sortè Ecclesiam veneris ejus merem serva si iniquam non vis esse scandalo nec quenquam titi Ep. 118. 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 Determination ☞ 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 P. 282 283. 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 Imposition of a Symbolical Ceremony He tells us indeed afterwards How P. 284. the Arrians expounding this Custom to their Advantage as signifying the Substantial Difference of the Father from the Son and Holy Ghost the Bishops 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 Baptism 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 P. 284. be yet continued in most Churches yet ours doth take the Liberty wholly to vary 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 neither 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 standing P. 278. 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 Ibid. 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 significancy And When some began to vary from it saith the Reconciler the great Council of Nice took notice of it Ibid. and declared their pleasure that all Churches should uniformly observe it but yet saith he such was their Moderation 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 Uniformity ☜ in a Symbolical Rite was imposed by no less Authority than the great Council of Nice And however this Observance now hath ceased by Desuetude 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 Reconciler in the Answer he gives by way of correction in the Words of the excellent P. 313. Bishop Taylor That it is for ever necessary that things should be done in the Church decently and in order And since the Question of Decency ☜ will for ever have
dispensed with in their omission The few Ceremonies are frequently express'd to be Kneeling at the Communion the Cross in Baptism and the Surplice The scrupled and disputable expressions in the Liturgy are no where set down So that of these no definite Conclusion can be made Elsewhere he refers to the Treaty of the Savoy In the Treaty of the Savoy abatement P. 330. of the Ceremonies and alteration in some disputable passages in our Liturgy were all that was contended for Though I think there was there also a spick and span new Liturgie or Directory by some drawn up and pleaded for Elsewhere he refers to the Agreement Pref. p 10. between Dr. Bates Dr. Manton and Mr. Baxter in a Conference with the Bishop of Chester and Dr. Burton at the invitation of the Lord Keeper Bridgeman drawn up in form of an Act by the Lora Chief Justice Hales for a Comprehension Ch. 10. 331 and limited Indulgence or a new Act of Uniformity which should neither leave all at liberty nor impose any thing but necessary Upon which saith he Mr. Baxter queries Whether after such an Agreement it be ingenuity to say we know not what they would have And yet the Query will remain unsatisfied till we are told who impowred them to act in the Name of the rest or how we may be assured their Brethren are of the same mind Elsewhere to His Majesties Declaration Pres p. 5. from Breda April 4. 1660. of Liberty to tender Consciences and that no man be disquieted or call'd in question for Differences of Opinion which do not disturb the Peace of the Kingdom c. And His other Declaration concerning Ecclesiastical Affairs Octob. 25. 1660. of which more particularly afterwards These saith he are the very terms of Ibid. p. 7. Peace which here I plead for c. Elsewhere to the Excellent Dr. Stillingfleet in his Preface to the Unreasonableness of Separation where he propounds this material Question Is there nothing Pref. p. 15. to be done for dissenting Protestants who agree with us in all Doctrinal Articles of our Church and only scruple the use of a few Ceremonies and some late Impositions Add saith the Reconciler and some disputable expressions in our Liturgie The short of his Concessions in Answer hereunto is this 1. As to the Ceremonies The Sign of the Cross either wholly taken away or if that may give offence to others the use of it confined to the publick Administration of Baptism or left indifferent as Parents desire it 2. They who scruple Kneeling at the Lord's Supper to receive it with the least offence to others and rather Standing than Sitting 3. As to the Surplice in Parochial Churches it is not of that consequence as to bear a Dispute one way or other And as to Cathedral Churches there is no necessity of Alteration 2. As to the use of God-fathers and God-mothers The Parents to be permitted to joyn with the Sponsors or publickly to desire the Sponsors to represent them in offering the Child to Baptism Then the Sponsors to perform the Covenanting part representing the Child and the Charge afterwards given in common both to Parents and Sponsors 3 As to some Temper in the manner of Subscriptions An absolute Subscription to all those Articles which concern the Doctrine of the true Christian Faith And a solemn promise under their Hand or Subscription of peaceable submission to the rest so as not to oppose or contradict them either in Preaching or Writing upon the same penalty as if they had not subscribed to the 36. Then as to the other Subscription required 1o. Jacobi to the Three Articles The First saith he is provided for by the Oaths of Allegiance and Supremacy The Third the same with that to the 39 Articles And as to the Second about the Book of Common-Prayer it ought to be consider'd saith he 1. Whether for the satisfaction of the scrupulous some more doubtful obscure passages may not be explain'd and amended c. 2. Whether upon such a review by wise and peaceable men not given to wrath and disputing it be not great Reason that all persons who officiate in the Church be not only tied N. B. to a constant use of it in all publick Offices which they ought in person frequently to do but to declare at their first entrance upon a Parochial Charge their approbation of the use of it after their own Reading of it 3. Whether such a solemn use of the Liturgie and approbation and promise of the use of it may not be sufficient instead of the late Form of declaring their Assent and Consent These saith the Doctor are all the Things which appear to me reasonable to be allowed in order to an Union and which I suppose may be granted without detriment or dishonour to our Church And these saith the Reconciler are Pref. p. 19. all I plead for in this Book For as for those who deny the Lawfulness of Liturgie ☜ and the right Constitution of our Churches and who would be exempted from the Jurisdiction of their Bishop and set up Congregations separate and independent on him I know not how to plead for them without pleading for Schism Confusion and Disorder And yet these I fear are the greatest part of Conscience-non-Conformists Those likewise who revile our Reverend Bishops as Tyrants and Usurpers and profess not to know what is meant by the Church of England must here consequentially be excluded I note also that the Excellent Dr. St. Ibid. p. 16. had answer'd and that truely saith the Reconciler That there is no good N. B. ground for any scruple of Conscience as to the use of our Ceremonies much less for separation from other Acts of Communion on these accounts That the primitive Church did anciently receive in the posture of Adoration where the Reconciler adds of his own He durst not say Kneeling of which more hereafter And that he doth not question but the practice of our Church in the use of God-fathers and God-mothers may be justified Next he refers to Dr. Tillotson in his Ibid. p. 19. Sermon on John 13. 34 35. It is not for private persons to undertake in matters of publick Concernment but I think we have no cause to doubt but the Governours of our Church notwithstanding all the Advantages of Authority and we think of Reason too on our side are persons of that piety and prudence that for Peace-sake and in order to a firm Union among Protestants they would be content if that would do it not to insist on little things but to yield them up whether to the Infirmity or Importunity or perhaps in some very few things to the plausible Exceptions of those who differ from us If then saith the Reconciler hereupon this be not done it must be in his Judgement through defect of piety and prudence in some men or of content with what is reasonable in others Here should be noted
with the shedding of that Royal Blood 'T is very well known to every one how grounded a value His Majesty had of the Church of England and all the Establishments of it which he did upon all occasions as ably defend and vindicate as at last meekly and Christianly dye for His judgment was for the setled continuance of the Doctrine and Discipline of the Church of England established by Law from which saith He We will Dâ—â—laâ— before XXXIX Articles not endure any variance or departing in the least degree And the Reconciler's thoughts might easily have reflected back from 41 to the Constitutions and Canons the Year before made in Convocation summon'd by His Majesties Writ and afterwards Ratified and Confirmed by His Letters Patent thereto annexed Among which we know what Offence the Oath injoined for preventing innovations in Doctrine and Government was entertained with by them who pretended at first as modestly as the present Dissenters do And the viiith Canon was of Preaching for Conformity in These words Whereas the Preaching of Order and Decency according to St. Paul's Canon viii 1640 Rule doth conduce to Edification It is required that all Preachers as well Beneficed men as others shall positively and plainly preach and instruct the People in their Publick Sermons twice in the year at the least that the Rites and Ceremonies now established in the Church of England are lawful and commendable and that they the said People and others ought to Conform themselves in their practice to all the said Rites and Ceremonies c. This lay immediately next to another Canon which the Reconciler hath taken some notice of but to expose it to derision rather than to recommend it and by it indeed to vilifie all other Constitutions of the Church concerning Rites and Ceremonies The Convocation held An. 1640. P. 208 209. speaking of the laudable Custom of bowing with the Body in token of our Reverence of God when we come into the place of Publick Worship saith Thus In the Practice or Admission it should be Omission of This Rite we desire the Rule of Charity prescribed by the Apostle may be observed which is that they who use this Rite despise not them who use it not and they who use it not condemn not them that use it Now saith the Author of the Mischief Pref. of Impositions The Buffoon of the Nonconformists who pleads against a National Church for Those Independent Congregations which the Reconciler owns to be Schismatical I would gladly hear a fair Reason given why the Apostle should prescribe the Rule of Charity to be observed in This one Rite or Ceremony more than another why the Rule of Charity should take place in bowing towards the Altar for so he contrary to the very Canon speaks and yet the Rule of Severity in the sign of the Cross and kneeling at the Lord's Supper The Apostle prescribeth a Rule and they will make use of it when where and in what cases they please and in others where it is as useful lay it by like one of their vacated Canons Is it because we are bound to walk according to the Rule prescribed by the Church Why are not they bound to walk according to the Rule prescribed by the Apostle Are we more bound to obey them than they the Lord Christ speaking in and by his immediately inspired Servants Why could they not have relaxed the other Canons to the moderation of This or screw'd up This to the inflexible rigor of the others Was it for Peace-sake that we were indulged in This one Let the same Motive prevail for the same Indulgence in the Rest This is one of Those shrew'd Things P. 202. which the Reconciler observ'd in the Books of Dissenters and which he intreats the Champions of the Church of England as they respect the Credit of our Church-Governors the Reputation of our Church and her Discipline which it seems he is not concern'd for not to pass by without Answer And doth not This strike at the Royal Martyr the Best of Kings and men as well as the Church of England Representative Doth such Stuff as This in good earnest deserve or need an Answer Is it not evident enough that the Apostle himself did not prescribe That particular Rule of Charity for all Cases Is it not evident that This charitable Apostle prescribes a decent Rite and Ceremony elsewhere without leaving the matter to This Liberty of using it or no 1 Cor. xi 2. 7. 10. Is it not evident that the Rule of Severity may be sometimes the Rule of Charity too * And there are some other Rules besides such men should do well to study and think on a little better There is the Rule of Modesty and Humility and the Rule of Peace and the Rule of Obedience c. What an odd kind of perversness is This to argue that because the Church thinks meet to shew her Indulgence in forbearing to impose one Rite or Ceremony which yet she seriously recommends that therefore she cannot as charitably shew her Authority in imposing others as she apprehends to be for Edification Because St. Paul saith I beseech Evodias and beseech Syntyche c. Phil. 4. 2. might he not consistently with the Rule of Charity have commanded also Might he not have been bold in Christ to injoin Philemon that which was convenient though for Love's sake he did rather beseech him Philemon xi 8 9. What will please This humorsome sort of men Forbear them in One or Two or Three Points for Peace-sake That will signifie Nothing unless you do so in all the Rest. But to return to what I before suggested Hear we the Royal Martyr the Best of Kings and men in His Ratification of Those Canons and Constitutions Forasmuch as we are given to understand that many of our Subjects being misled against the Rites and Ceremonies now used in the Church of England have taken offence at the same upon an unjust Supposal that they are not only contrary to Our Laws but also introductive unto Popish Superstitions whereas it well appeareth unto Us upon mature Consideration that the said Rites and Ceremonies which are now so much quarrel'd at were not only approved of and used by Those Learned and Godly Divines to whom at the time of Reformation under King Edward the Sixth the compiling of the Book of Common-Prayer was committed divers of which suffer'd Martyrdom in Queen Mary's days but also again taken up by This whole Church under Q. Elizabeth and so duly and orderly practised for a great part of her Reign within the memory of divers yet living as that it could not then be imagined that there would need any Rule or Law for the observation of the same or that they could be thought to savor of Popery And albeit since those times for want of an express Rule N. B. therein and by subtile Practices the said Rites and Ceremonies began to fall into disuse and
than themselves Yet we have good hope that what is here presented and hath been by the Convocations of both Provinces with great diligence examined and approved will be also well accepted and Who to acquiesce in her Determinations approved by all sober peaceable and truly conscientious Sons of the Church of England Now such an one the Reconciler professeth himself to be A well-wisher to the Churches Peace who doth from his heart conform to all that is required by her And therefore he must be presumed to have a singular value for This serious Manifesto and Protestation of our Governours That They have already of their own accord assented to such Alterations as seemed ☞ to them in any degree requisite or expedient and did esteem Those which they have rejected as either frivolous and vain or of dangerous consequence as secretly striking at some established Doctrine or landable Practice of the Church of England or indeed of the whole Catholick Church and that in This Review they have behaved themselves with all Sincerity as in the sight of God and done That which to their best Understandings they conceived might most tend to the preservation of Peace and Unity in the Church the procuring of Reverence and exciting of Piety and Devotion in the publick Worship of God and the cutting off occasion from them that seek occasion of Cavil or Quarrel against the Liturgy that is That they have already endeavoured to discharge their Duty so far as lay in them to all those excellent purposes to which the Reconciler with so great vehemence perswadeth afresh The Church of Englands Declaration of Ceremonies why some be abolished and some retained Of such Ceremonies as be used in the Church and have had their beginning by the Institution of man Difference to be made of Ceremonies some at first were of godly intent and purpose devised and yet at length turn'd to Vanity and Superstition some entred into the Church by undiscreet Devotion and such a Zeal as was without knowledge and for because they were winked at in the beginning they grew daily to more and more abuses which not only for their unprofitableness but because they have much blinded the People and obseured the Glory of God are worthy to be cut away and clean rejected Others there be which although they have been devised by man yet it is thought good to reserve them still as well for a decent order in the Church for the which they were first devised as because they pertain to Edisication whereunto all things done in the Church as the Apostle teacheth ought to be referred And although the keeping or omitting of a Ceremony in it self considered Wherein consists the Guilt of neglecting them is but a small thing yet the willful and contemptuous Transgression and breaking of a common order and Discipline is no small ofsence before God Let all things be done among you saith St. Paul in a seemly and due order Upon This the Church of England grounds her Imposition of Ceremonies The appointment To whom it belongs to Appoâ—â—â—â—â—â—m with the ground of That Authority of the which order pertaineth not to private men therefore no man ought to take in hand or presume to Appoint or Alter any publick or common Order in Christ's Church except he be lawfully called and authorized thereunto And whereas in This our time the minds of men are so divers that some men think it a great matter of Two extreams in the Sentiments of men about them Conscience to depart from a piece of the least of their Ceremonies they be so addicted to their old Customs and again on the other side some be so new-fangled that they would innovate all things and so despise the old that nothing can like them but what is new it was thought expedient not so much to have respect how The 〈◊〉 care and moderation with respect to both how to please and satisfie either of these Parties as how to please God and profit them both And yet lest any man be offended whom good Reason might satisfie here be certain Causes rendred Her Charitâ— in assigning Reasoâ— Ceremonies be put away and some retained and kept still Some are put away because the great excess and multitude of them 1. Why 〈…〉 away hath so encreased in these latter days that the burthen of them was intolerable whereof St. Augustine in his time complained that they were grown to such a number that the Estate of Christian People was in a worse case concerning that matter than were the Jews And He counselled that such yoke and burthen should be taken away as time would serve quietly to do it But what would St. Augustine have said if he had seen the Ceremonies of late days used among us whereunto the multitude used in his time was not to be compared This our excessive multitude of Ceremonies was so great and many of them so dark that they did more confound and darken than declare and set forth Christ's Benefits unto us And besides This Christ's Gospel is not a Ceremonial Law as much of Moses Law was but is a Religion to serve God not in bondage of the Figure or Shadow but in the Freedom of the Spirit being content only with Those Ceremonies which do serve to a decent Order and Godly Discipline such as be apt to stir up the dull mind of man to the remembrance of his Duty to God by some notable and special signification whereby he might be edified Furthermore the most weighty cause of the Abolishment of certain Ceremonies was that they were so far abused partly by the superstitious blindness of the Rude and Unlearned and partly by the insatiable Avarice of such as sought more their own Lucre than the Glory of God that the Abuses could not well be taken away the thing remaining still And now concerning Those Persons which peradventure will be 2. Why some be retained offended that some of the old Ceremonies are retained still If they consider that without some Ceremonies it is not possible to keep any order or quiet Discipline in the Church they shall easily perceive just cause to reform their judgments And if they think much that any of the old do remain and would rather have all devised anew then such men granting some Ceremonies convenient to be had surely where the old may be well used there they cannot reasonably reprove the old only for their Age without bewraying of their own Folly For in such a case they ought rather to have reverence unto them for their Antiquity ☞ if they will declare themselves to be more studious of Unity and Concord than of Innovations and new-fangleness which as much as may be with setting forth of Christ's Religion is always to be eschewed Furthermore such shall have no just cause with the Ceremonies reserved to be offended For as Those are taken away which were most abused and did burthen men's Consciences without
P. 37. were earnestly press'd to it by their Dissenting Brethren and had Authority 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 abolish I fear that the impartial Judge may reckon them Uncharitable P. 132 133 who by imposing of such Ceremonies do prejudice the Churches Peace and Unity and the eternal Interests of their weak Brethren without any proportionable advantage to their own or to the Churches welfare and are so far from lending them thier hands and lifting 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 P. 189. supply their spiritual necessities who rather will that many Myriads should be excluded from the means of Grace than that one of their Ceremonies should be left indifferent or that a few Expressions in their Liturgie should be changed do still resolve to lay These Snares Ibid. and Gall-Traps in their way And Oh! that men would serously consider whether those Laws which hinder so many from coming to the service of God and 215. minister not to the Edification but destruction of so many Souls do well comply with Charity and Edification be not the Laws of Tyrants not of spiritual Fathers These are the words immediately precedent Such Laws of Burthen as make the willing to be Slaves and tempt the unwilling to rebel Ibid. for so he accomodates Bishop Tailor's words a little after With a great many other Reflections up and down his Book to a like purpose which I shall not transcribe When alas after all These Impeachments the Accusation upon a sober pause comes to no more than This That the fore-named Mischiefs do accidentally arise from the Churches Impositions as they may do even from the best of Laws by the frowardness and contumacy of disobedient Subjects See p. 67. It is of Concernment I think for him who professeth himself most unwilling to do the least disservice to the Church of which he is a Member 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 intemperate 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 Governours 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 communicated These Papers first to them before he ventur'd them abroad among the people to expose the Honour and Authority of his Reverend Fathers and Dear Mother and that in open View He should at least have so managed his Arguments as not to have misdoubted their ability to judge and conclude from them or tainted their Reputation 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently and according to order And the Apostle St. Paul whose Canon this was himself practised according to it He gave out Ordinances of this nature to the Corinthians * Quum genuisset illam Ecclesiam Domino certam Politiam tradiderat qua gubernaretur Calv. in loc and praiseth them who kept the same 1 Cor. 11. 11. And hereunto we must as I conceive 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 Divine Service The Apostle doth evidently there preseribe the contrary and that as a significant Ceremony too the Man to be uncovered to express both his Subjection 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 Power under which the Woman was and thence called by a Metonymy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Castalio tells us that he had this Exposition 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 uncovered and shown Now therefore if the Man prayeth with his Head covered 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 therefore 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 imperfection 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 Cappellus That this Apostolical Prescript or Canon of good Order was founded upon some civil custom then obtaining among the Corinthians and elsewhere from whence he concludes that according to the difference of several Countries 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 conviction of this Instance saith This Practice is reproved by the Apostle as that whereby they dishonoured P. 310. their Heads vers 4 5. That which the Man ought not to do because he was the Image of God v. 7. That which the Woman ought not to do because of the Angels v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Indecency of this practice 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 agreeably thereunto but this particular sign expressive thereof by the Man's being uncovered and the Woman covered could only be topical and according to the custom of that Countrey which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here questionless denotes the custom of every place being as a second Nature to the Inhabitants And therefore the Rite was in it self
Scope and Importance of that Preface is sufficiently included in the fore-recited Declaration wherein the Church so far as she thought convenient hath charitably obviaied that Offence which might otherwise have been taken by those who either for Ignorance and Infirmity or else for Malice and Obstinacy misconstrued and depraved her Appointments And it is not consistent with Truth to assert that this whole Preface was left out nor ingenuous to insinuate that it was done upon any evil design Some mistake the Reconciler could not chuse upon reflection but be conscious of here And therefore when he repeats it again and calls it the Protestation concerning this Gesture he expresseth himself a little more warily Part of which Words are now omitted p. 〈◊〉 in our present Luturgy viz. that important Truth that so much as conveniently may be Offences should be taken away Where yet I see no reason for the challenge of this Omission of a Truth every-where acknowledged and which was the Foundation and Purport of the whole declaration But enough of this Lastly The Appointment of the Church touching Kneeling at the Sacrament is so much the more reasonable and unexceptionable because at the very Act of Receiving she hath also ordered a devout Prayer on the Communicant's behalf which by a fervent Amen he is concerned himself to ingeminate The Body of our Lord Jesus Christ which was given for thee preserve thy Body and Soul to everlasting Life And here saith the Scotch Liturgy shall the Receiver say Amen The Blood of our Lord Jesus Christ which was shed for thee preserve thy Body and Soul unto everlasting Life Here again saith that Liturgy the Party receiving shall say Amen Now therefore if the Dissenters scruple not to Kneel at their solemn Praiers they need not so to do in the Act of Receiving the Lord's Supper as it is by the Church of England appointed to be administred Upon the whole I may well say considering the Plainness of the thing and the frequent Apologies made by the Church and her Sons for it that if any shall yet oppose his own conceited Opinion against all this Evidence and Charity as Mr. Calvin saith upon a like occasion touching Church-Orders Viderit ipse Inâ—â— 1. 4. c. 10. quâ morositatem suam ratione Domino approbat Let him see what defence he can make before God for his Sturdiness or Frowardness And yet after all I do humbly conceive the Church of England would be The Churâ—h of England would doâ—bâ—les◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could 〈◊〉 so doing reasonably 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the 〈◊〉 〈◊〉 â—ecommendâ—d from 〈◊〉 in th◠〈◊〉 of â—◠〈◊〉 〈◊〉 content even to injure her imposing Power in this most reasonable matter could she hope by so doing to reclaim the Dissenting Laity to her Communion And I think it might deserve to be propounded with submission to her Wisdom whether as matters with us stand the Punishment however for the Omission might not be rather commuted by the sanction of the Civil Magistrate into some Temporal or Pecuniary Mulct for charitable Uses And one Reason here might be taken from the common Observation of the great success of the Test of late which brought so many to the Church-communion whom the dread of any spiritual Censures had but little influence upon I will close this Controversy about the Imposition of Ceremonies in the Words of Bp. Gauden when His Majesty's Consideratious touching the Liturgy P. 38. Condescending Declaration was yet fresh Certainly Humane Ecclesiastical Ceremonies like Shadows neither fill nor burthen any Conscience of themselves That which is considerable in them is as they are in their nature and use comely for the Duty and Instances either of Obedience or of Charity and Unity And it is no less certain whatever Indulgence as to the Penalty or Practice of Ceremonies His Majesty's Clemency may please to grant to some Men of weak Minds and scrupulous Consciences in these things which Royal Charity no good Christian will repine at provided it be used with Meekness and Humility not Insolence and Factiousness yet as to the Principle which NB. the Church of England went by in matter of Ceremonies it is most true and undeniably to be maintain'd even to the Death that this National Church as all others hath from the Word of God Liberty Power and Authority within its own Polity and Bounds to judg of what seems to it most agreeable and decent as to any Circumstance or Ceremony in the Worship of God which the Lord hath left unconfined free and indifferent in its nature and only to be regulated and confined by every such Ecclesiastical Polity within it self where the Consent of the major Part of Church and State both in Councils and Parliaments includes the whole and may enjoin its Rules and Orders in these things upon all under its Jurisdiction and within its Communion As well as a Master of a Family may appoint the Time Place Manner and Measure Gesture and Vesture wherein he will have all his Family to serve God with him And very few I think if any do ☞ scruple our Ceremonies which are as St. Augustin would have them few in Number easy in Practice apt in Signification who do not also strike at this Doctrinal Principle upon which the Church hath proceeded and which she cannot discharge without a wrong to her self and the whole Catholick Church of Christ And this is a sufficient Vindication to the Reverence and Respect by the Church of England born unto Antiquity in this case that she retains and goes upon that General Rule whereby the Customs and Canons of the Churches of God have been founded from the Beginning Nor is it any prejudice to her Sincerity in this Reverence that she hath also shewed her Liberty in forbearing some Ceremonies then in use as well as her Authority in enjoining others and above all her Moderation in that she hath been content with so small a Number so small a number I say that she is not liable to be charged in any thing so much as in this but that she hath also reserved to her self a Power of Ordaining Act of Uniform 1 Eliz. and Publishing such farther Ceremonies as may be most for the Advancement of God's Glory the Edifying of his Church and the due Reverence of Christ's holy Mysteries and Sacraments And this again is Compurgation enough to her Equity in departing from the Church of Rome that Abuses removed she continues some indifferent Ceremonies still in common with her as a standing Testimony that she would never have been divided from her Communion upon the account of things indifferent no Holiness or Superstition placed in them But how monstrously unreasonable is it for any now to fly in the face of this Church on the score of three Ceremonies only but one of which is imposed on the Laity when the Reconciler can tell them of twenty more that she might have vouched
Reproaches cast upon his Dear Mother the Church of England with her true Apostolick Guides and Rulers and Supreme Governour And in some things I am sure I may justly challenge his Promise both of Thanks and Retractation or expect however a better Explanation of more doubtful Passages than any that are to be found in our Common Liturgy Sed Veniam pro Laude peto FINIS A TABLE OF THE CHIEF CONTENTS Of these Animadversions SECT I. The Sum of the Reconciler's Apologies in his Preface represented P. 1. SECT II. His great Proposition laid down with a farther Declaration of what he professeth to plead for here and there expressed to his fairest Advantage with 2 or 3 Queries to be well resolved by all that will determine rightly of what he makes the Issue of it 5. SECT III. Diverse Passages noted in the Reconciler which exceed his former Bounds and Limits some tending to prove the utter Unlawfulness of imposing any Ceremonies especially significant Others slandering both our Reformation and the Defenders of it the Reverend Dr. Stillingfleet more particularly 19. SECT IV. That it ought to be duly considered by how great and sacred Authority the Things excepted against by Dissenters stand established and that after the mature Examination of all their Pretences Of the Act of Uniformity primo Eliz. Of the excellent Passage of King James appealed to by the Reconciler His Judgment of these Matters more at large from the Conference at Hampton-Court and the Constitutions and Canons Ecclesiastick with his Ratification of the same Particularly of the Subscription required and the Moderation of our Church therein compared with that of Geneva 33 SECT V. The Words of King Charles the first the Royal Martyr and best of Kings and Men as he deservedly stiles him The Arguings from 1641 and 1660 reflected upon The Martyr's grounded Value for the Church of England and her Establishments from his Declaration presix'd to the 39 Articles and his Ratification of the Constitutions and Canons 1640. among which the 4th Canon is particularly consider'd with the Dissenters Merry-Andrews sporting about it Some other weighty Citations from the Royal Martyr's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 54. SECT VI. The pretended Suffrage of his present Majesty Some Observations about His Royal Declaration from Breda and the other of Ecclesiastical Affairs appealed to by the Reconciler with his Extatick Loyalty in the Adoration of it The Act of Uniformity in pursuance of the same 14 Car. 2. A peaceable Mind and Willingness to learn and charitable Exposition most due from Subjects to so august an Authority 67 SECT VII The Publick Apologies of the Church 〈…〉 Concerning Alterations in the Liturgy 2. Of Ceremonies why some abolished and some retained by her The Unkindness of the Reconciler in his Reflections of Unmercifulness in her Impositions c. 84 SECT VIII The Question of Ceremonies and the Impositions of them resumed Apostolick Authority and Practice for it 1 Cor. 11. accommodated hereunto and vindicated The Determinations of the Universal Church agreeable hereunto A double Instance enlarged upon from the Reconciler His Restrictions to Positive Decency considered with the Reasons offened in favour of the same An Intimation of the Danger of calling Ceremonies unnecessary in the Vulgar Notion The Opposition made to them a Step to Innovation in Civil Matters 109 SECT IX Of Kneeling at the Sacrament the only scrupled Ceremony imposed on the Laity The Reasonableness Fitness and Antiquity of it vindicated A Defect of Candor in the Reconciler noted with reference to the Church's Rubrick or Declaration about this Ceremony A modest Proposal of the Change of the Penalty to a Pecuniary Mulct for Charitable Uses A Close of the whole Dispute of Ceremonies The Reconciler's too indifferent regard for Uniformity 128 SECT X. The small Success hoped for from this Indulgence so passionately contended for All other Separatists whom the Reconciler owneth for schismatical do build upon the Principles of the first Dissenters that is the Old Non-Conformists or Puritanes Some considerable Passages out of Mr. Mason and Dr. Frank's Sermons The Matter in Issue closed with the Words of Bp. Tailer 146 SECT XI The Reconciler urged with his Promise of a Second Treatise wherein he engageth to plead as stiffly and as he reasonably enough hopes with more Conviction for Submission to the Constitutions of the Church of England which is a most undoubted Expedient for Peace With a Specimen of his excellent Abilities this way 157