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book_n	canonical_a	new_a	old_a	3,136	5	5.4849	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94222	Reasons shewing that there is no need of such a reformation of the publique 1. Doctrine. 2. Worship. 3. Rites & ceremonies. 4. Church-government. 5. Discipline. As it is pretended by reasons offered to the serious consideration of this present Parliament, by divers ministers of sundry counties in England. By H.S. D.D. Chaplain to his Majestie in ordinary.	H. S. (Henry Savage), 1604?-1672.	1660 (1660)	Wing S762; Thomason E1043_7; ESTC R202300	19,132	32

Tribe of Judah and therefore before this time all did not know so much nor could every man fish so much afterwards out of so mysterious a prophecy The third is That the Homilies call the Apocrypha the teaching of the Holy Ghost Answ. 1. That the book of Homilies speaks according to the common Language of those times which so spake of them because they were reckoned in the Canon not of Faith but of Manners 2. They themselves confesse the things there quoted to be true in a charitable construction omnis veritas à spiritu sancto est The 4th Exception is That the Articles contain no discovery of Popish doctrines being the first tenets of Arminius c. Answ. That the Doctrine of Arminius is not the Doctrine of Popery the Articles condemn both and therefore are no breasts at which Popery and Arminianisme may be suckt in as is pretended The 5th Exception is That all things necessary to salvation are not comprised in the Articles Whereunto I answer that the same Exception may lye against the confessions of any Reformed Church but these that are suffice to shew their Harmony with those of other Churches and what is wanting in the Articles is made out in the rest of the Catechisme Hereunto may be added their exception of not enumerating the Books of the New Testament as well as those of the old Answ. That the Canonicall books of the Old Testament are enumerated to distinguish them from the Apocryphal but in the N. T. there being no Apocryphals there needed no enumeration And if Popery may be grounded upon the Articles as is pretended they need not fear any tacite rejection of St. James his Epistle or calling of it stamineam Epistolam as Luther does nor yet of the 2d of Peter in as much as the compilers of the Articles are adversaries to those that are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Ep. 2. 10. nor of the Revelation neither in as much as the seven Angels of the 7. Churches are taken to be a cleer proof of Episcopacy The 6th Exception is That the Articles are not proved by places of Scripture Answ. They are known to be sufficiently proved by others and therefore they might have done so too bnt had they done it cavils would not have been wanting against the proofs themselves where none could be found against the things II. For WORSHIP THe maine exception is That it doth not appear by any enrollment or otherwise that this is the book of Common Prayer Answ. That if this be not the book I pray produce another If you do it will be one which in your own judgement will be lesse Orthodox But it seems by what follows that you are displeased with any alterations though for the better Your designe appears to be not a reducing so much as a new moulding of the whole a thing which I must confess I like not of lest we should seem thereby rather to set up a new Religion then reform the old between Reformation and Innovation there 's a great deal of odds Of Alterations c. in the present Book of Common-prayer from that established in 5. 6. Edw. 6. 1 Eliz. 1. Exception is against Saints dayes put into the Kalender which though in Black letters there yet in Dr. Cosens Kalender and the Scotish Liturgie some of them are in red Answ. For our Kalender or the Scotish what ever characters the dayes are put in they are not enacted to be kept holy And as for Dr. Cosens his Kalender that 's intended for private offices not for publique devotion What ever he hath done concerning the name of Jesus I cannot think that so great an assertor of the Protestant Religion as he hath proved himself to be should intend Popery or Superstition The thing it selfe infers it not there being no name JESVS in writing tendered to be adored which was the onely thing that Calvin complains the Sorbonick Sophisters to have been guilty of 2. Exception is That upon certain Holidayes some Chapters of Apocryphal Scripture are appointed to be read the Canonical being left out there Answ. Whether it was done to please those that hold the dayes to be Apocryphal I cannot tell If so they need not be displeased at it However those Canonicall Lessons are not left out of the Rubrick for daily reading 3d Exception is That the book established 5. 6. Ed. 6. nameth onely the Surplice to be worn but the book of Canons enjoyneth other ornaments Answ. That nothing but the Surplice could be universally enjoyned inasmuch as all Priests were capable of that but want of degrees made many incapable of others 4th Exception is against even usefull prayers put into the Liturgy which happily might be done upon the Conference at Hampton-Court though the inquiry to me is needless as long as I see the Kings Proclamation to it 5th Exception is That in the prayer for the Queen c. the word Elect is left out perhaps because it distasted the favourers of the Popish Arminianisme Answ. That neither the Arminians nor Papists are against the word Elect and that in a more comprehensive sense then ours 'T is not they therefore that would exclude the Royall stem out of the number of Gods Elect but such as fought for the setting up of Christs Kingdome and of his Elect against such Reprobates as they esteemed the KING and all his family to be 6. Exception is against the continuance of the Old Translation of the Psalms which is not so correct as the new Answ. That it proves the antiquity of the Translation no wilfull corruption of the same neither doth it contain any thing contrary to the analogy of Faith 7. Exception is That notwithstanding the corruption of Translations the Preface of the book runs thus That nothing is enjoyned to be read but that which is the pure word of God or that which is evidently grounded thereupon which is false and a meer cheat put upon the people of God Answ. That the Preface of the Book runs that nothing be enjoyned to be read but that which is the pure Word of God or that which is evidently grounded thereupon in opposition to uncertain stories legends and such like vain and superstitious things neither in Canone fidei nor morum which have no ground in the word of God yet had been before that time commonly read And albeit some things now to be read are not evidently to all grounded upon the word of God it follows not that the people of God are cheated thereby for then St. Paul had cheated the Thessalonians Acts 17. 11. To whom before search made his Doctrine did not appear to be the Word of God Nay then most Sermons are cheats in as much as there be very few wherein every thing delivered is clearly made out to be grounded upon the Word of God The same may be said of prayers before and after them wherein horrible absurdities and heterodoxies have fallen from the mouths

REASONS SHEWING That there is no need of such a Reformation of the publique 1. Doctrine 2. Worship 3. Rites Ceremonies 4. Church-government 5. Discipline As is pretended by Reasons offered to the serious consideration of this present PARLIAMENT by divers Ministers of sundry Counties in ENGLAND By H. S. D. D. Chaplain to his Majestie in Ordinary PHIL. 4. 5. Let your moderation be known unto all men The LORD is at hand LONDON Printed for Humphrey Robinson at the three Pigeons in St. Pauls Church-yard 1660. C. L. ARca Palaestinis latuit velut exul in oris Davidis ad reditum Quam rediisse juvat Hac bene consultâ sub quovis arma movere Relligio obtentu Relligionis erit Hinc etenim infandae caedes facta Tyranni Effera Praeconum scandala magna fluunt Undique Doctrinam hanc tonuerunt Rostra rebellem Clavum Schismatici dum tenuere Ratis Remigat hàc Bradshaw referens sua tincta cruore Brachia Divorum vix Februanda Proin Alter ut infaelix pariter censendus uterque Quòd sua maturo tempore fata tulit Ergo paeniteat facti Quicunque superstes Jam sis ac Hujus criminis actor eras Sic Parcas venerere tuas monuere quòd etsi Damnatum Gyaris Te monuere tamen IN THEIR EPISTLE TO THE RIGHT HONOVRABLE THE LORDS and COMMONS Assembled in PARLIAMENT THEY say that its farre from their thoughts to oppose or disparage Orthodox Doctrine a well composed Liturgy Rites for Decency and Order Ordination of Ministers Apostolical Episcopacy or due rules of Discipline All this I like well and that they are for all these I like much better especially being accompanied with truth without violation of liberty allowed by Christ But this mistaken Liberty hath served as an Engine to pull downe Doctrine Liturgy Rites Orders Episcopacy Discipline and all Nothing being set up in the room thereof unlesse an Empusa that must have but one leg to stand upon to w●t mens owne imaginations and single apprehensions of things The thing mainly toucht in the said Epistle is Episcopacy whereof they make representation not of the pretended illegality onely but of the ill effects too as namely how the Bishops in all ages since the Conquest have sharply persecuted all that threw off Popery where Kings have not curbed the violence of them An argument of that nature as strong for Episcopacy as could have been produced if we consider what good those men would have done in the Church had they lived under the Reformation by reflexion had upon St. Paul himselfe who having been before his Conversion a grievous Persecutor became after it a zealous Promoter of the Gospel And indeed 't is to b● confessed that the confusions that have ensued upon that Episcopall rigour have rendred the objects thereof but to the great scandall of themselves and the Gospel guilty of Rebellion against Kings a thing often practiced but never professed by any but the Disciples of Junius Brutus And of this spirit were the furious Zealots in the time of Edw. 6. mentioned in the Epistle which they pretend to have been fomented and not moderated but countenanced by that pious King who was so far from it that he not onely caused one book of Common-Prayer to be composed and enjoyned instead of the severall formes secundum usum Sarum c. in practice before whence men took occasion to use what formes they pleased but also prohibited by Proclamation all preaching whatsoever till he and his Parliament had taken order for the settlement of Religion and setting of bounds to all but especially to the Anabaptistical Spirits out of which Divine Circle they were not to pass in their praedications And what I have spoken in defence of former Popish Bishops the same may be said of those in Queen Maries dayes Lastly it 's pretended that the noble King James was perswaded by the Bishops by whom he was continually plyed to leave the Liturgy unreformed to compell all to subscribe to the same and to enforce the observation of Canons that were illegall whereby some were suspended others under Canonical admonition the next door to deprivation and all this clean contrary to that influence which the Conference at Hampton-Court would have had upon him But whosoever looks upon the Proclamation prefixed to the Book of Common Prayer shall finde it de facto to be nothing so and whosoever considers the deep Learning and profound judgement of that Renowned Prince will never believe it to be so He being able to cope with any Prince or Prelate in the world in matters of that nature And here one thing is not to be omitted before I put a period to my observations upon the Epistle That they alleadge the Liturgy to have remained uureformed in greatest part or most materiall points notwithstanding much complained of in the Conference at Hampton Court Whence I observe that somethings even at their owne instance were added or amended in the Liturgy and with those additions or emendations was it warranted by the Proclamation of King JAMES If so why do they of all men except against it as a thing not established by LAW I intend not to contend with the punctilles of LAW wherein the more a man flutters the worse he may be entangled Onely thus much I say that Conscience will not absolve any man who hath subscribed to the observation of the same and of the other things in Question so long as they are either necessary or adiaphora which we are in our ensuing work to defend REASONS SHEWING That there is no necessity of such a Reformation of the Publique I. DOCTRINE COncerning this the main thing insisted upon is the Articles with the Kings Declaration praefixed to them wherein it is commanded not to affix any other sense to the Articles besides the literal this say they tyes us up from all liberty of interpreting any Article whereof they give us several instances and that all this was done by the procurement of the then Bishops But surely if this be any matter of Record the K. had some body else to pen it and if it be reasonable the Bishops need not be ashamed of being the Authors of it But so reasonable it is that there 's nothing in it that may enforce those consequences that they would infer upon it inasmuch as the affixing of no other sense besides the literall does not I hope take away the liberty of explaining the Articles or shewing what is and what is not their literall sense The next exception is at the Homilies wherein it is falsely said say they that plurality of Wives was permitted to the Fathers because they every one hoped and begged that Christ might come of their stock and kindred as if say they all did not know out of what Tribe Christ was to issue the Homily is mistaken though the Page be right Whereunto I answer that plurality of Wives began before that prophecy that Christ should come of the