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
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
ANIMADVERSIONS UPON A LATE TREATISE Entituled The Protestant Reconciler Humbly pleading for Condescention to Dissenting Brethren in things Indifferent and Unnecessary for the sake of Peace And shewing How Unreasonable it is to make such things the Necessary Conditions of Communion By a WELL-WISHER to the Churches Peace and a LAMENTER of her Sad Divisions My Son fear thou the Lord and the King and meddle not with them that are given to change Prov. xxiv 21. Qui deliberant jam desciverunt Tacitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui spirnit modica paulatim decidet Ecclus xix 1. LONDON Printed for Richard Chiswell at the Rose and Crown in St. Pauls Church-yard 1683. TO THE READER Courteous Reader THou wilt find in these Papers some publick Memorials both of Church and State which tend to maintain just and charitable Thoughts of our present Establishments and Governours with certain Considerations of no small moment to be duely weighed by all that importune or attempt a Change and may possibly evince That our Peace and Happiness dependeth rather upon a teachable Spirit and Christian Obedience and Submission in the Subject than any great Necessity of Condescension or Alterations by Authority which yet are left entirely as they ought to be to the Religious Prudence of those who are over us in the Lord to whom they properly belong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles 7. 16. SOME ANIMADVERSIONS ON THE Protestant Reconciler c. SECT I. The Reconcilers Apology in his Preface GOD is my Witness what I have discoursed in these Papers is my fixed Judgement which I have taken up upon Convictions which I am not able to resist and not from any carnal Motives or any Prejudices whatsoever Yet being sensible of my own weakness and proneness to mistake in judging and most unwilling to do the least dis-service to the Church of which I am at present an unworthy Member or to those Reverend Superiours whom from my heart I honour and own as the true Apostolick Guides and Rulers of the Church which if I be mistaken in my Judgement I unwillingly may do I therefore do entreat my Brethren of the Clergy who shall peruse these Lines to do it with the exactest scrutiny and if upon perusal they do find or judge my Reasons unconcluding and that my Judgement in this Matter is not according to Truth that out of their abundant Charity they would be pleased to convince me of my Error There being nothing in the World in which I shall more heartily rejoyce than a clear Conviction that in that part of my Discourse which doth concern my ever-honour'd Superiours I have been mistaken Teach me my Reverend Brethren and I will hold my peace cause me to understand wherein I have erred and I will thankfully yea I will publickly retract it I hope I shall not be accused of Singularity or Unkindness to the Church of England Since what I plead for in this Book Ibid. p. 55 is only the Religion of my King and that which I have learn'd from his most excellent Declaration c. Since I my self do from my heart conform to all that is required by the Church of England c. Since I verily believe all separate Congregations in the Nation which are not subject to the Government of our Diocesans are schismatical and all they that do abet and head them and exercise among them a spiritual Jurisdiction independent on them do set up Altar against Altar and therefore out of pure commiseration to their souls do plead in their behalf Since I do only plead for this Condescension because I do really believe 't is for the Glory the Safety the Advantage of the Church of England and of the Protestant Religion that it will be highly instrumental for the Good of Souls and will conciliate so great Renown and Credit to our Reverend Bishops as to make future Generations rise up and call them Blessed And therefore if I have been somewhat transported beyond the measures of my Station it is pure zeal for my Religion and the Good of Souls and for the Honour Safety and Advantage of the Church of England and her Apostolical Governours which caused me to be thus transported Since I who do now humbly plead for Condescension do intend God willing to plead as stiffly and I hope with more Conviction for submission to the Constitutions of the Church of England Since lastly I am very willing and desirous to be convinced of my Error and such conviction being given to retract what I have writ on this Subject I hope what is written with all the P. 60. modesty I could and as much deference to my most honour'd Superiours as the application of the present Subject would permit I say if these things be consider'd I hope that I have given no just occasion of offence to any Member of the Church of England All this I allow of so far as it is not evidently protestatio contra factum for in that case the Reconciler himself will excuse P. 118. us from believing of men's demurest Protestations He entreats his Readers who shall peruse these Lines to do it with the exactest scrutiny and professeth wherein-soever he shall be convinced of Error not only thankfully to accept of it but publickly to retract c. SECT II. The Reconciler's Proposition laid down THat things indifferent which Ch. 1. P. 4. may be chang'd and alter'd without sin or violation of God's Laws ought not especially under our present circumstances to be imposed by our Superiours as the conditions of Communion or as conditions without which none shall minister in sacred things though call'd to that work and none shall be partakers of the publick Ordinances which Christ hath left to be the ordinary means of Grace and of Salvation to Mankind but shall upon refusal to submit to them for ever be excluded from the Church and from the Priviledges belonging to the Members of it A farther Declaration of what he means to contend for 1. He who saith that it is sinful P. 2. and mischievous to impose these unnecessary Ceremonies and to retain these disputable expressions of our Liturgie which may be alter'd and removed without transgressing the Law of God saith true 2. And he also who pleads that Separation from Communion with us on the account of these few scrupled Ceremonies and disputable expressions of our Liturgie is sinful and unreasonable as well as mischievous doth also speak the words of Truth and Soberness Or That one should not impose these P. 3. things as conditions of Communion and that the other should not when they are once imposed refuse Communion upon that account Elsewhere it is only the doing that P. 333. which the first Reformers declar'd to be lawful upon great occasions The Churches using her Liberty in matters wholly lest to her Liberty Not that the Ceremonies be abolished Ibid. or the Conformists forbid to use them but that others should be
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
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
in place thereof other foreign and unfitting usages by little and little to creep in yet forasmuch as in Our own Royal Chappels and in many other Churches most of them have been ever constantly used and observed We cannot now but be very sensible of This matter and have cause to conceive that the Authors and Fomenters of these jealousies though they colour the same ☞ with a pretence of zeal and would seem to strike only at some supposed iniquity in the said Ceremonies yet as We have cause to fear aim at Our own Royal Person and would fain have Our good Subjects imagine that We Our Self are perverted and do worship God in a superstitious way and that We intend to bring in some Alteration of the Religion here established Now how far we are from That and how utterly We detest every Thought thereof We have by many publick Declarations and otherwise upon sundry occasions giv'n such assurance to the world as that from thence We also assure Our Self that no man of wisdom and discretion could ever be so beguiled as to give any serious entertainment to such Brain sick jealousies And for the weaker Sort who are prone to be misled by crafty Seducers We rest no less confident that even of ☜ them as many as are Loyal or indeed but of charitable hearts will from hence forth utterly banish all such causless fears and surmises upon These our Sacred Professions so often made by Us a Christian Defender of the Faith their King and Soveraign And therefore if yet any person under whatsoever Mask of Zeal or counterfeit Holiness shall henceforth by speech or writing or any other way notwithstanding These our right hearty faithful and solemn Protestations made before Him whose Deputy We are against all and every intention of any Popish innovation be so ungracious and presumptuous as to vent any poysoned conceits tending to such a purpose and to cast These devilish aspersions and jealousies upon our Royal and Godly Proceedings We require all Our Loyal Subjects to make the same known to some Magistrate Ecclesiastical or Civil c. Read the Rest before and after the said Book of Canons too long to be here transcribed See we the very Image and Transcript of This Royal Martyr's Soul in the midst of all His Sorrows and Sufferings And when He had Death before His Eys in some of His Last words to the Then Prince of Wales our Now most Gracious Soveraign You may never expect less of Loyalty Justice and Humanity than from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. xxvll Those who engage into a Religious Rebellion Their Interest is always made Gods under the colours of Piety ambitious Policies march not only with greatest security but applause as to the Populace you may hear from them Jacob's voice but you shall feel they have Esau's hands Nothing seem'd less considerable ☞ than the Presbyterian Faction in England for many years so compliant were they to publick Order nor indeed was their Party great either in Church or State as to mens judgments But as soon as Discontents drave men into Sidings as Ill humors fall to the Disaffected part which causes Inflammations so did all at first who affected any Novelties adhere to That side as the most remarkable and specious note of difference then in point of Religion All the Lesser Factions at first were Officious Servants to Presbytery their Great Master till Time and Military Success c. Let nothing seem little or despicable Never had Prince more reason to inculcate This excellent Advice Oâ—â—a principlis sâ—râ— mediâ—iâ—a paâ—atur Cum mala per longas invâ—luere moras to you in matters which concern Religion and the Churches Peace so as to neglect a speedy Reforming and effectual suppressing Errors and Schisms which seem at first but as an hand-breadth by seditious spirits as by strong winds are soon made to cover and darken the whole Heaven If you never see my Face again I do require and intreat you as your Father and your King that you never suffer your heart to receive the least check against or disaffection from the True Religion established in the Church of England I tell you I have tryed it and after ☜ much search and many disputes have concluded it to be the best in the world not only in the Community as Christian but also in the special Nation as Reformed Virtus est medium vitioâ—um utriaque relactum keeping the middle way between the pomp of superstitious Tyranny and the meanness of Fantastick Anarchy Not but that the Draught being excellent as to the main both for Doctrine and Government in the Church of England some lines as in very good figures may haply need some sweetning or polishing which might here have easily been done by a safe and gentle hand if some mens precipitancy had not violently demanded such rude Alterations as would quite have destroyed all the beauty and proportion of the whole The Scandal of the Late Troubles which some may object and urge to you against the Protestant Religion established in England is easily answer'd to them or your own Thoughts in This ☞ That scarce any one who hath been a Beginner or an active Prosecutor of This Late War against the Church the Laws and Me either was or is a True Lover Embracer or Practiser of the Protestant Religion established in England which neither gives such Rules nor ever before set such Examples T is true some heretofore had the boldness to present Threatning Petitions to their Princes and Parliaments which others of the same Faction but N. B. of worse spirits have now put in Execution c. Thus the Royal Martyr the Best of Kings and men And may we not say upon it with the Widow of Tekoah As an Angel of God so is my Lord the King to discern good and bad 2 Sam. xiv Sect. VI. WE are now come to the Suffrage of His present Majesty the Living Image of the Royal Martyr whom God preserve as the Reconciler well prayeth in the Contents of his Preface His present Majesty in His Dechbration Pref. p. 5. from Breda to all His loving Subjects April 4. 1660. speaks thus We do declare a Liberty to tender Consciences and that no Man shall be disquieted or call'd in question for Differences of Opinion which do not disturb the Peace of the Kingdom and that We shall be ready to consent to such an Act of Parliament as upon mature doliberation shall be offered to Vs for the full granting that Indulgence And in His Declaration concerning Ecclesiastical Affairs Octob. 25. 1660. When We were in Holland We were saith he attended by many Grave and Learned Ministers from hence who were look'd upon as the most able and principal Assertors of the Presbyterian Opinions And to Our great satisfaction We found them and I would His Majesty had always found them so in England as well as There Persons full of
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