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 determined in order to the Performance of an Action without which the Action cannot be done or at least not well done The Result of this Discourse in my NB. 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 particular 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 Uniformity c. It is well noted by a Reverend Person Dr. Frank. serm at St. Paul's Cross in the Obedience of the Rechabites to their Fathers Commands not only universally to all of them but omnino prout according unto all in every circumstance 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 considerable by the neglect as the Error that appears not at the first declining Line of the Workman a while after manifests an irrecoverable Deformity According 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 Determinations One saith Episcopacy is not necessary Another common-Common-Prayer it self or any Prescribed Form is not necessary Another saith It is not necessary 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 Another that Material Churches or Temples are not necessary Another that Holy Daies and Stated Fasts are not necessary Another that Tithes are not necessary c. One can be well enough without this Another without that And some without all 'T is worthily observ'd elsewhere by the Reconciler that the Apostle doth in P. 303. 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 under pretence of Christianity quippe quod in co plurimum situm est as being an Admonition of great moment to prevent 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 against our established Ceremonies hath I fear too great a tendence this way to innovate in Civil Matters upon the pretences 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 Symbolical and in it self as indifferent Is it not commanded on a severe Penalty No Right at Law no Justice administred 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 Receiving of the Lord's Supper is the only imposed Ceremony that the Laity are concerned in I will stop a while more particularly to consider of it Seeing these Ceremonies chiefly debarr P. 330. the Laity from full Communion with us by leaving of these things indifferent their Mouths must be entirely stop'd And if we gain the Laity 't is 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 general 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 Accomodation 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 Postures pleaded for in competition with it Standing or Sitting More particularly 1. 'T is certain the Jews did vary in After-Ages from the first Gesture appointed 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 afterwards 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. 'T is
which they think fit to be inserted to the same and some Additional Prayers to the said Book of Common-Prayer to be used upon 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 Sacraments and other Rites and Ceremonies of the Church c. All which His Majesty having duly considered hath ☞ fully approved and allowed the same and recommended to This present Parliament that the said Book of common-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 Universities and in all Parish-Churches and Chappels within the Kingdom of England 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 conduceth more to the settling the Peace of N. B. The Benefits of Uni formity 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 publick 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 Worship 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 ordained 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 Parliament assembled and by the Authority of the same c. And be it farther enacted by the Authority aforesaid that the several good Laws and Statutes of This Realm which have been formerly made and are now in force The farmer good Laws and Statutes for Uniformity of Prayer and Administration of the Sacraments confirmed with Reference to this Book for the Uniformity of Prayer and Administration of the Sacraments 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 Common-Prayer c. herein before mentioned to be joyned and annexed to This Act and shall be applied practised and put in ure for the punishing of all Offences contrary to the said Laws with Relation to the Book aforesaid and no other Provided also that the Book of Common-Prayer and Administration The Book of Q Eliz. continued till This was to take place c. heretofore in use and respectively established by Act of Parliament in the First and Eighth years of Queen Elizabeth 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 Uniformity Such now is That August Authority by which the Things in Question are determined and established And as the Reconciler cites it out of Bishop Taylor A peaceable mind and willingness to learn P. 224. and a charitable Exposition are the just Dispositions of Subjects God Grant they well perform it As He there devoutly and piously adds This was the Religion of Queen Elizabeth ☜ whose Motto was Semper eadem This was the Religion of King James whose Motto was Beati Pacifici 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 Reconciler 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 §. VII This Subject I desire all my Country-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 concerning the Alterations made in the publick Service It hath been the Wisdom of the Church of England ever since the first The constant moderation of the Church of England 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 The danger of unnecessary changes things advisedly established no evident necessity so requiring sundry inconveniences have thereupon ensued and those many times more and greater than the evils Ipsa mutatio consuetudinis erlam quae utilitate adjuvat novitate perturbat D. August Ep. 118. 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 Necessary changes to be made by Authority only in things alterable and upon weighty important considerations 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 occasions 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 expedient This is quoted by the Reconciler as the chief ground-work of his Proposals P. 35 36. but let us hear the whole Accordingly we find that in the Reigns of several Princes of blessed Memory since the Reformation the Church The practice of the Church accordingly upon just and weighty Considerations her thereunto moving hath yielded to make such Alterations in some particulars as in their respective times were thought convenient 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 continued the same unto This day and do yet stand firm and unshaken notwithstanding all the vain attempts and impetuous A Character of the Adversaries of the Church assaults made against it by such men as are given to change and have always discover'd a greater regard
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
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
not throughly grounded which is not the case of this Church since that Heathenish 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 4ly that it was not to be doubted some of them were strong enough if not head-strong and howener they in this case pretended 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 instistute an external significant Sign Mr. Dean of the Chappel alledged the Practice of the Jews who unto the Institution of the Passover prescribed by P. 69. 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 addition and Tradition of Theirs our Saviour 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 P. 70. 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 Antiquity of the Sign of the Cross Dr. Reynolds 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 obitâ—r that in Constantine's time it was used in Baptism What saith the King and is it now come to that pass that we appeach Constantine P. 71. 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 P. 72. 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 Parliament Le Roy s'avisera adding withal that it smelt very rankly of Anibaptism And in the close I will have N. B. none of That I will have one Doctrine P. 73. and one Discipline one Religion in Substance 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 Ibld. example of the brazen Serpent demolish'd and stampt to powder by Ezekias because 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 argues 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 Superstition in time of Popery it doth plainly imply that it was well used before Popery I have liv'd among This sort of men speaking to the Lords and Bishops ever since I was Ten years old P. 74. 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 never 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 P. 75. Majesty is there between a brazen Serpent 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 Papists 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 P. 76. 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 Heathen 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 conversant with us or commorant among us But seeing it appeared out of Antiquity that in the celebration of Divine Service a different Habit appertain'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 constant and resolute opinion That no Church ought further to separate it self P. 77. from the Church of Rome either in Doctrine ☞ or Ceremony than she hath departed from her self when she was in her flourishing 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 P. 79. 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 P. 84. they have to say I shall make them conform themselves or I will Then touching Subscription His Majesty intimated 1. How necessary P. 93. 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 Subscription was requisite 2. Because the Bishop is to answer for every Minister whom he admitteth into his Diocess it were sittest for him to know the affection of the Party before his Admission And the best way to know him and to prevent future
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
Affection towards Us of Zeal for the Peace of the Church and State and neither Enemies to Episcopacy nor Liturgy but modestly to desire such Alterations in either as without shaking the Foundations might best allay the present distempers which the Indisposition of the Time and the Tenderness of some mens Consciences had contracted For the better doing whereof We did intend to call a Synod and in the mean time We published in Our Declaration from Breda a Liberty to tender Consciences c. The Declaration from Breda then is here ☞ acknowledged to have been an Interim or Temporary Concession onely until a Synod was call'd and as it was limited to such differences of Opinion as do not disturb the peace of the Kingdom so it had reference plainly to an Act of Parliament which upon mature deliberation should be offered to His Majesty But there was no such Act thought sit by the Wisdom of the Nation to be offered ' Nay the Henourable House of Commons in their Address to His Majesty did Thus express themselves Febr. 28. 1663. We have consider'd the Nature of Your Majesties Declaration from Breda and are humbly of Opinion that Your Majesty ought not to be pressed with it any farther 'T is This Other Declaration therefore which we are particularly to attend unto and though it be somewhat long I will not forbear the representing of it again to view so far as the Reconciler refers unto it So then he proceeds And again we must for the honour of all those of either Persuasion with whom we have conferred declare that the professions and desires of all for the advancement of Piety and true Godliness are the same their profession of zeal for the peace of the Church the same of Affection and Duty to us the same They all approve Episcopacy N. B. They all approve a set Form of Liturgy and they all disapprove and dislike the sin of Sacriledge and the alienation of the Revenue of the Church And if upon these excellent Foundations in submission to which there is such an Harmony of affections any Superstructures shall be raised to the shaking Those Foundations and to the contracting and lessening the Blessed Gift of Charity which is a vital part of Christian Religion we shall think our self very unfortunate and even suspect that we are defective in that Administration of Government with which God hath intrusted us We need not profess the high Affection and Esteem which N. B. we have for the Church of England as it is established by Law Nor do we think That Reverence in the least degree diminish'd by our Condescensions not peremptorily to insist upon some particular Ceremonies which however introduced by the Piety and Devotion and order of former times may not be so agreeable to the present but may even lessen that Piety and Devotion for the improvement whereof they might happily at first be introduced and consequently may well be dispensed with ' And we hope This charitable compliance of ours will dispose the minds of all men to a chearful submission to that Authority the preservation whereof is so necessary for the Unity and Peace of the Church And we have not the least doubt but that the present Bishops will think the present ☜ Concessions now made by us to allay Have They not well Answer'd This Hope Even as they did His Majesty's most Hearty desire that in the mean time They would not Totally lay aside the Book of Common-Prayer but Read the parts against which there can be no Exception c. the present distempers very just and reasonable and will very chearfully conform themselves thereunto Lastly As for Ceremonies which have P. 7. administred so much matter of difference and contention Our present consideration and work is to gratifie the private Consciences of those who are grieved with the use of some Ceremonies by indulging to and dispensing with their omitting those Ceremonies not utterly to abolish any which are by Law established And therefore by This Royal Declaration it is provided 1. That none shall be denied the Sacrament of the Lord's Supper though they do not use the gesture of kneeling in the Act of receiving 2. That no man shall be compell'd to use the Cross in Baptism or suffer for not so doing 3. That all men shall be left to their Liberty as to the using of the Surplice to do as they shall think fit without suffering in the least degree for wearing or not wearing it And because some men otherwise pious and learn'd say They cannot conform unto the Subscription requir'd by the Canon nor take the Oath of Canonical Obedience We are content and it is Our Will and Pleasure so they take the Oaths of Allegiance and Supremacy that they may receive Ordination Institution and Induction and shall be permitted to exercise their Function and to enjoy the Profits of their Livings without the said Subscription or Oath of Canonical Obedience So they read and declare their Assent to all the Article of Religion which only concern the Confession of the True Christian Faith and the Doctrine of the Sacraments comprized in the Book of Articles These saith the Reconciler are the very terms of Peace which here I plead Ib. p. 8. for and which I humbly conceive would very much conduce unto the healing of our Breaches And if ever a Divine Sentence was in the Mouth of a King and his Mouth erred not in judgment which I hope is not doubted of because it is Scripture I verily believe Prov. xvi x. saith he it was thus with Our present Majesty which is a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have again p. 9. for His present Majesty when he composed that admirable Declaration which next to Holy Scripture I Adore and think that the Vnited judgment of the whole Nation cannot frame a better or a more unexceptionable Expedient for a firm and lasting concord of these distracted Churches Now I observe 1 That His Gracious Majesty did here sufficiently Testifie and express his high Affection and Esteem for the Church of England as it is established by Law and suppose that the Ceremonies scrupled were introduced by the Piety and Devotion and Order of former Times ann for the improvement of the same and assert that He would not utterly abolish any which are by Law established but only by a Dispensation and Indulgence gratifie the private Consciences of Those who were grieved with the use of some of them 2. That His Majesty did testifie an extraordinary charity in his Opinion of the persons to whom This Indulgence was designed as full of Affection towards Himself of Zeal for the Peace both of Church and State and neither Enemies to Episcopacy or Liturgy without Equivocation or Mental Reservation of Parochial Episcopacy or Directorian Liturgy but modestly desiring such Alterations only in either as might not shake the Foundations and best allay the present distempers And pity it is so
extraordinary a Charity should in any thing be imposed upon I wish heartily that we had once Reason to believe or that we could persuade the People to believe as His Majesty upon the Professions of some then did That the most able and principal Assertors of the Presbyterian Opinions did with an Harmony of Affections submit to These excellent Foundations which were to lie unshaken at the bottom of all His Majesties designed Superstructions that we might pronounce of them to their perpetual Honour They are all zealous for the Peace of the Church They are all ☞ Loyal in their Duty to their King They all approve Episcopacy English Diocesane Episcopacy They all approve a Set Form of Liturgy and do only with modesty desire such Alterations in the Common-Prayer-Book as may not shake the Foundations of it They all disapprove and dislike the sin of Sacrilege as well as Rebellion and the Alienation of the Revenue of the Church the Sale of Bishops Deans and Chapter-Lands Did their Followers thus think and believe of them they would I am persuaded be soon reconciled to a good Opinion of us of the Church of England by Law established and cry out of them as the strangest Assertors of Presbyterian Opinions in the world 3 In order to this Indulgence Commissioners we know were under the Broad Seal Appointed and the Result of their Debates commended to the Convocation or Synod and so tendred to the examination and consent of Both Houses in Parliament the Product whereof we had at last in the Act of Uniformity which His Majesty did pass into a Law And it is to me a Transport of Admiration in the Reconciler so to adore a Declaration of His Majesties by the Advice of His Council only as to prefer it beyond tho maturer Thoughts of That Sacred Person upon the united judgment of the whole Nation We have liv'd in days wherein a Vote or Ordinance of Parliament hath born down both the Obligation of Laws and the Repute of His Majesties most solemn Declarations And how the Reconciler may scape I know not but sure I am that some others would be look'd upon with a very evil Eye as Popishly affected and so many Friends to Arbitrary Government should they presume almost to Deifie a Proclamation from the King at This Rate beyond an Act of Parliament wherein the United Wisdom of the King and all Estates of his Subjects the Wisdom both of Church and State is concerned What a miraculous Cure would it be to our present Convulsions were the Dissenting Populace but a little leaning to the Reconciler's mind That a Divine Sentence is in the King's Mouth and his Lips transgress not in Judgment even where the United Judgment of the whole Nation may possibly Opine otherwise But we will leave him undisturb'd in his Extatical and Rapturous Loyalty and content our selves with That of the more Currant Stamp which is like best to hold It will not be amiss therefore here to take notice how the Wisdom of the Nation did utter it self in the aforenamed Act of Uniformity not without some reference made to This Declaration XIV carel II. And so to add This other Text of Solomon to the Precedent ' In the multitude of Counsellors there is safety Prov. 11. 14. And This properly too while the Sentence is still the King 's and the Council his Subjects Whereas in the First year of the late Queen Elizabeth there was one Uniform Order of Common-Service and Prayer and of the Administration of Sacraments Rites and Ceremonies in the Church of England agreeable to the Word of God and Usage of the primitive Church compiled by the Reverend Bishops and Clergy set forth in one Book entituled The Book of Common-Prayer c. and injoyned to be used by Act of Parliament holden in the First year of the said late Queen entituled An Act for the Uniformity Commendation of the Common-Prayer-Book c. very comfortable to all good People desirous to live in Christian Conversation and most profitable to the Estate of this Realm upon the which the ☜ Mercy Favour Mercy Favour and Blessing of Almighty God is in no wise so readily and plentifully poured as by Common-Prayers due using of the Sacraments and often preaching of the Gospel with Devotion of the Hearers And yet This notwithstanding a great number of People in diverse parts of This Realm following their own sensuality and living A Character of the dissenting and separating Multitude without Knowledge and due Fear of God do willfully and schismatically abstain and refuse to come to their Parish Churches and other publick Places where Common-Prayer Administration of the Sacraments and preaching of the Word of God is used upon the Sundays and other days ordained and appointed to be kept and observed as Holy days And whereas by the great and scandalous neglect of Ministers in the said Order or Liturgy so set forth and injoyned as ☞ aforesaid great Mischiefs and Inconveniences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 during the times of the The head of Nilus late unhappy Troubles have arisen and grown and many People have been led into Factions and Schisms to the great decay and scandal of the Reformed Religion of the Church of England and to the hazzard of many Souls For prevention whereof in time to come for settling the Peace of the Church and for allaying the present Distempers which the indisposition of the Time hath contracted His Majesty's Declaration Octob. 25. 1660. referred to with his commission for a Revien the King's Majesty according to his Delcaration of the five and twentieth of October 1660. granted his Commission under the Great Seal of England to several Bishops and other Divines to review the Book of Common-Prayer and to prepare such Alterations ☜ and Additions as they thought fit to offer And afterwards the Convocations of both the Provinces of Canterbury and York being by his Majesty call'd and assembled and now sitting His Majesty hath been pleased to Authroize and Require the Presidents of the said Convocations and other the Bishops and Clergy of the same to review the said Book of Common-Prayer and the Book of the Form and Manner of making and consecrating of Bishops Priests and Deacons And that after mature consideration they shall make such Additions and Alterations in the said Books respectively as to them should seem meet and convenient And should exhibit and present the same to His Majesty in Writing for his farther allowance or Confirmation Since which time upon full and mature Deliberation they the said Presidents Bishops and Clergy of both Provinces have The Alterations and Additions made upon That Review by the Convocations of both Provinces upon full and mature deliberation exhibited and presented to his Majesty And b◠his Majesty upon due consideration 〈◊〉 approved allowed and recommended to This Parliament And thereupon the Book enacted accordingly reviewed the said Books and have made some Alterations
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 * So before certain Articles of Qu. Elizab. 1554. These Orders and Rules have been thought meet and convenient to be used and followed not yet prescribing These Rules as Laws equivalent with the eternal Word of God and as of necessity to â—ind the Consciences of her Subjects in the Nature of them considered in themselves c. And moreover they be neither dark nor dumb Ceremonies but are so set forth that every man may understand 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 condemn no other Nations nor prescribe The Churches Equity in prescribing to none but her own Members 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 Superstition and that they should put away other things which from time to time they perceive to be most abused as in mens Ordinances it often chanceth diversly in divers Countrys 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 Servility and all that did burthen mens Consciences or which she look'd upon 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 convenient for a decent Order and godly Discipline and apt to stir up the dull mind of man to the remembrance of his Duty to God by some not able and special signification 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 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 obtaining the Grace and Favour of God It expects obedience only for Order and peaceâ—â—â—â— It hath taken great care by Prefaces and Canons and Rubricks to prevent any misinterpretation of its intention design Dr. Still Serm. of Superstition equalize These her Prescriptions with God's Law but pronounce them alterable upon just Causes by the same Authority which doth appoint them That in This use of her power she hath not exceeded 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 contemptuous 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 divine Justice upon all the World for Ab quam de minimo perivimus Tantum malam attulit melus Em. Tuesaur 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 consideration that wheresoever they thwart not the immediate Laws of The lesser the thing the greater and more inexcusable the disobedience If the Prophet had bid thee do some great thing how much rather men 2 Kings v. xiij God they are Divine too at the second hand Divine by vertue of the Fifth Commandment and we by God obliged to obey them not only for wrath but conscience-sake 'T is the great aggravation of the obstinacy and contempt of wilful Disobedience that it is in Matters small and little in themselves consider'd And all the Censures of the Church Proceed against This Contumacy only Now then is it not strange that the Reconciler professing so much Reverence as he doth to the Apostolical 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 Imposition of few Ceremonies That he should use such like Expostulations and Expressions as These that follow in the Case May it not be wondred how they can call such Ceremonies imposed P. 33. as the condition of Communion 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 inoffensive P. 335. is to affirm what never can be proved Myriads of Souls are cast out of the Church and given up to Satan P. 5. for Ceremonies and things confessedly indifferent and can This Doctrine 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 P. 30 31. 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 P. 31 32. weak and simple people we will not remove them but lay them still before their feet and work the danger 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 Myriads of immortal Souls forbear the imposing of unnecessary things Do P. 34. 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 Consormists that they have been so backward in doing what they were convinc'd they might have done with a good Conscience when they