holinesse in the fear of the Lord and withall in my place to contribute towards the work of the Ministry and the edifying of the body of Christ till we all come in the unity of the Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fullnesse of Christ by promoting a powerfull Preaching by erecting a severe Discipline by exercising an impartiall Authority by shewing an exemplary Conversation in order to the restoring of that purity decency order and Uniformity of Christian Religion which becomes the wisedom and honour of this Nation by the exactest Conformity with the Catholick Church in its purest and Primitive Constitution a happinesse to be effected and enjoyed by the pious Councils devout Prayers potent Preaching and Learned Writings of good and great men owned by all Churches loved by all people supported by all Princes according to all right reason all due order all politick honour all Scripturall patterns and Divine presidents besides the Laws and antient Customs of this Church and State which had allwaies a due regard to the greatnesse of their Learning the soundness of their Judgement the gravity of their Ages the sanctity of their Lives and the dignity of their Calling 3. Instead of the excellent society of Saints and Angells which I hoped for in Heaven I was content to be with the Excellent that are in the Earth who content themselves with that plain and pristine holynesle which is taught in the Scripture deposited in the Church preserved by an holy Ministry expressed in Christian lives Most eminently manifested in Jesus Christ and his Apostles the great and famous teachers and examples of holy truth holy duties holy Sacraments holy Orders and holy Ministry in the Church to this time that holinesse by which we obey the command embrace the truth fear the threatnings observe the duties preserve the Institutions continue the Orders reverence the Embassadours joy in the Graces hope in the promises and in all things are conformable to Christ by his blessed Spirit who transforms us from glory to glory I mean those holy men 1. that hear the word with trembling 2. that pray with understanding constancy fervency reverence and comlinesle 3. that receive the pledges of Gods love in Christ from the hands of Reverend men called of God by the Church with care preparednesse and thankfullnesse 4. those holy men who love in sincerity give with cheerfullnesse rejoyce in well doing suffer with patience live by faith act by charity And live in order contentednesse and humility a communion of these Saints is part of the glory to be revealed O happy those who enjoy the benefit of their comprehensive abilities their astonishing accomplishments their powerfull discourses their obliging conversations their enflamed devotion their exact piety their remarkable integrity their innocent and large prudence their servent zeal and their publick Spirit O it is good for us to be here 4. Even the High-prayses of God which we hope shall be in our mouthes with Angels and Arch-Angells We may enjoy in the Holy Church which throughout all the World doth acknowledge God with heavenly prayses they on Earth answering one another as they in Heaven Holy holy holy Lord God of Sabbath Not without those Excellencies to which the Ingenuous industry of Christians hath attained for singing and the use of Musick Orall and Organicall in consort or solitary whereby God is glorified both in private and in publick either by the skillfull or attentive Christians whose hearts are turned and framed after Gods own heart who are by this Heavenly way pleased into a Spirituall Holy Humble and calm Frame of Spirit and sweet meditations which are the usuall effects of good and grave Musick on sober and devout soules who in hearing or reading Psalmes Hymnes and Spirituall Songs in which the divine truth of the matter affects the enlightned judgement and the quieted Conscience by a close pleasant and heavenly virtue with the neerest Conformity to the holy minds and Spirits of those Sacred Writs inspired of God for the Composures of those holy Psalmodies 5. Neither was it the least recompence for the delay of that perfect state where Sin is quite removed Sorrow cast away Teares wiped from mens eyes to hope for that state of the Church wherein we might be kept regularly to mortifie the deeds of the body where we might have learned to swallow up our Sorrow with the graces of Patience and Joy our Fears with a Blessed Hope our wants with a foreseeing Faith our shame with a conquest over the World In a word enjoying by a gratious Gonverse a Heaven of happinesse in this vale of misery and an Eternall life in this shadow of Death 6. These and the like particulars made up that happinesse in the hope whereof I flattered my self to some comfort in my few dayes full of trouble The happinesse that we should all have to rejoyce with Jerusalem and be glad with her All we that loved her and to rejoyce for joy with all we that mourned for her A happinesse we thought unquestionable when our God who seemed to be angry but for a moment returned to embrace us with everlasting kindnesse When 1. assisted by his grace and blessing 2. countenanced with the presence and authority of a gratious Soveraign 3. furnished with an Incomparably Pious Prudent and Learned Clergy 4. befriended by Persons of true piety honour and prudence who excelled in virtue 5. provided for by just equal and exact Laws 6. supported with the effectuall fervent Prayer of devout Sons The Church in all probability was likely to recover her ancient life vigour beauty and glory 1. by the Spirit of God allaying animosities and softning the hearts of men to a peaceable and quiet frame 2. by the Prudence of man reconciling interests closing differences and filling up distances 3. by severe Laws rooting up those principles testraining and condemning those practiles that ruined us those Abominations that made desolate 4. by that cheerfull submission for Conscience sake which all men promised to his Majesties Government upon his miraculous Restauration with that Generall Applause and Joy when the Providence and hand of God restored Him whom they thought by the Providence and Hand of God excluded what could we have answered the Messengers of the Nations but that the Lord hath founded Sion and that the poor of his People should trust therein SECT II. BUt that we may be satisfied as nature informes reason dictates and our Faith instructs us in the vanity and vexation of Spirit that is written upon all things under the Snn That there is that disproportion in the worth that weaknesse in the nature that uncertainty in the being that shortnesse in the duration that deceitfullnesse as to all expectations from all things under Heaven that make them unworthy worthy of our hope unfit for our confidence and below our trust being subject to an uncertainty below and a Providence
stratagems and conflicts of malice which by falsities seeks to oppresse the truth and by jealousies to supply the defect of reall causes which might seem to justifie a New Engagement against him O those foul and false Aspersions those secret Engines employed against the Peoples love That undermining there opinion and just value of his Majesties Enemies and theirs too might blow up their Affection and their Loyalty O the sin and danger of poor Peoples soules whose eyes once blinded with mists of suspitions and fears they are soon misled into the most desperat precipices of action Alas for that loose licentious and languishing posture whereunto notwithstanding all means of settlement some mens distempers and indifferences allready have and farther seek to reduce this Nation as to any setled doctrine uniforme professions Catholique order and nationall Communion O what dividings shatterings schisms separatings sidings strifes envies animosities and contempts whence grow Confusion every evil work O that loose and indifferent way of Christian Administration and Profession that is insisted upon by some for themselves and posterity according to every mans private fancy choice and humour without such solemn establishment and publick union as hath in all Ages and Nations best edified and fortified counselled and corrected excited and increased both gifts and graces in a most comely and most Christian order with such harmony unity majesty and authority as best becomes the Servants Religion and Church of Christ O what beauty what order what harmony what unity what gravity what solidity what candor what charity what sobriety what correspondence is offered is endeavoured by the judicious affections tender compassions prudent councils conscientious care attended with discreet zeal fervent prayers and unfeigned tears of good men whose aim is to promote sound knowledge fruitfull faith hearty love discreet zeal severe repenting fervent prayer just fears unspeakable comforts well grounded hope spiritual joy heavenly meditation holy conversation tender compassions meekness of obedience and conscientious submission In a word a frame of Christian carriage to God and to others in order to mens own souls and their neighbours good O the excellent wayes proposed that Learning might flourish Knowledge multiply Graces abound excellent Preaching thrive Sacraments be duly administred and devoutly received the fruits of Gods spirit mightily diffused in common honesty hospitable kindness christian charity plain-hearted sincerity O the crafts and policies the frauds and factions the jealousies and distances the malice and animosities the rudeness and disorders the insolencies and hypocrisie the rashness and uncharitableness the envies and emnities the rapes and out-rages still pleaded for and upheld by Prophets that prophesie falsly that the Priests might bear rule by their means and the people will have it so What will they do in the end therof SECT III. NOw it pleased God by the publick Counsells of King Lords and Commons to give all just satisfaction to modest and sober desires to prevent all misunderstandings and miscarriages by the Act of Uniformity composed with that gravity and discretion of Pious Moderate and Wise men As might allay and fix the People to a due temperament guiding their well meaning zeal by such rules of moderetion as might best preserve and restore the happiness of Church and State a neglect of due obedience to this Act in such way as shall hereafter be expressed a contempt of its Authority a discontent under it restraints evil thoughts and discourses of the Authors and Imposers and a generall opposition to its blessed design of peace and settlement I appeal to the tender Consciences of sober men who live within sight of the great day of the Revelation of the righteous Judgement of God whether they be not 1. Exceeding sinfull 2. Desperately mischievous 3. Very dangerous 1. They seem to be very sinfull because they seem against the Consciences of good men which are guided 1. by the word of God which sayes expresly O consider it ye tender-conscienced men Submit your selves to every Ordinance of man for the Lords sake 1 Pet. 2. 13. Ye must needs be subject not only for wrath but for conscience sake Rom. 13. 5. though not for conscience of the thing commanded yet for conscience of the power commanding the thing it self may be indifferent yet your obedience necessary obey them that are over you in the Lord submit your selves It was a holy mans advice that we should take heed how we before-hand take up resolutions whether of opposing or not obeying Certainly however quiet conscientious not obeying both may and ought to have a very favourable and indulgent interpretation yet presumptuous disobedience justly subjects a man to the highest censure Expresse for this purpose is that Judicial Law which hath a great deal of morality couched in it Deut. 17. 12. The man that will doe presumptuously and will not hearken to the Priest or to the Judge even that man shall die and thou shalt put away the evil from Israel Take we heed then how we entertain any thoughts that way but rather prepare our ears and hearts to hear what the Lord will say unto us or see what message he will send by the hands of these his servants who have been so long time enquiring after his pleasure which being made known unto us resolve in what we may to submit and obey so did the Churches to whom Paul and Silas delivered their decrees they delivered them to be kept by them and so they were and so were the Churches established Now I praise you brethren saith St. Paul that you remember all things and keep the Ordinances delivered unto you 1 Cor. 11. 2. be obedient as to Christ that is by the same necessity for the same reason to avoid the same punishment to have the same reward by the same religion that you may not prevaricate the Lawes of God or do violence to your own consciences Nothing can adde light to these so clear words they are bright as the Sunne clear as an Article of Faith easy and Intelligible according to the nature of universal divine Commandements 2. This opposition to the Act of Uniformity is against the Oath of Supremacy which is this That we declare the Kings Highnesse Supreme Governor of this Realm and swear to assist and obey him and all authorities united or annexed to the Imperial Crown of this Realm A Religious attestation which most that oppose this Act have made before God the searcher of hearts with an imprecation of his heavy wrath upon them if they break it or abuse his name in it That they owned his Majesties authority in Ecclesiastical affairs Which Oath I hope they took in truth righteousness and judgement Do not they fear an Oath Do not they know that for Oathes the Land mourned I hope I speak to men fearing God that walk uprightly work righteousness and speak the truth in their heart and though they swear to their hurt yet change not Now alas you deny the
God is 1. To do such things constantly cheerfully and without sinful impediment which are most proper and advantageous to the excellent nature of man towards God in devout piety 2. To do those things charitably orderly and gravely and soberly which are duties of obedience publick or private which God hath commanded every one not onely in general but in particular places and callings as God hath set them in as free from that malice uncharitableness those envys discontents and worldly disorders in any kind as they may have dominion over meer natural and sinful man To be free out of a principle of love to obey God and Man for the Lords sake in order to Gods glory the pâ—ace good example and benefit of others in any humane or Christian society Prop. 9. We are agreed That there is a Liberty of wisdom piety and charity which ought to be exercised by Governors in Church and State according to their consciences making such Laws and Restraints as they in conscience think fit for the publick welfare although those Laws and Restraints are against the private opinions and liberties of singular men Publick men thoughts and conscience and not private are to be the rule of publick Lawes and good it were as unreasonable as it is impossible for Magistrates to frame Lawes according to their Subjects consciences and not their own and so when they do not regard the Pleas of private Liberty to overthrow publick order they are not to be spoken against as persecuting men when they onely keep them from those exorbitances that may undo them or as oppressing other mens consciences when they are onely discharging their own duty and consciences which they bear to Gods glory and the publick good for which they must be accountable to God According to the Magistrates conscience Christians truly blessed with tender consciences and meekness of wisdom are most willing to be kept within christian bounds and most unwilling to take any liberty either in opinion or manners beyond what in the truth of the word or in charity unto the publick peace is permitted and most thankful for all just restraints Prop 10. We are agreed That it is net enough for us to please our selves Rom. 15. 1. and satisfie our own consciences that we do but what we lawfully may but we ought also to bear one anothers burthen and do for o hers sake what we may otherwise and are willing to leave undone and so fulfill the Law of Christ and by love serving one another Omnia libera per fidem omnia serva per charitatem In indifferent things and that there are some things indifferent we all agree we should know and be fully perswaded that all things are lawful and to purpose and fully resolve for charity and peace to use or forbear the use of those things as we finde them expedient or inexpedient He that will have his own way in every thing whatsoever though others will take offence at it maketh his Liberty but a cloak of maliciousness by using it uncharitably we may retain our judgement concerning things indifferent with christian liberty but we mâ—st conform our practâ—ce for christian charity I am free â—â— my judgement for anyhabit gesture c I will submit in my practice to that which is publickly imposed I am free in my conscience and opinion by the law of man concerning things commanded I may think of them what I please I am bound in my conscience to submission active or passive by the Law of God and I must not do what I please when orderly Ceremonies are enjoyned not as the party but as the decencies and becoming circumstances of worship which all allow a man may be free to think that there might be more decent Ceremonies pitched upon by himself or others if they were in place or power and in the mean time submit to the wisdom of those in authority that imposed Prop. 11. We are agreed That as the publick Constitutions enjoyning Orders Decency and Uniformity tending to edification restrain not the Liberty of conscience whereby men are free to do or leave undone some things so the suggestions of men against those Constitutions do restrain mens liberty exercise dominion over their mindes by forbidding them that which we say they are free to as it is in superstition to enjoyn that as necessary which is indifferent so its superstition to forbid that as sinful which is in truth indifferent and therefore lawful so making that sin which God never made and ensnaring mens consciences and teaching for doctrines the commandments of men and therefore we should stand fast in the Liberty wherewith Christ hath made us free Prop. 12. We are agreed That they who can submit some impositions about things may submit to all which are imposed by the same Authority in the same manner to the same end Prop. 13. We are agreed That no Authority can in conscience or with safety allow men Liberty in ways of Worship different from the publick profession and conscience 1. Not in conscience because as the good Kings of Judah he is to allow no known evil 2 Not in safety because differences in Religion are dangerous to the State when that which should restrain stirs up mens passions therefore Josiah and the King in the Gospel compelled them to come in to serve the God of their fathers Inde furor vulgo Indeed for men furnish'd with just power in Church or State to leave men in a full liberty of seducing and being seduced is to concur with the malice of the devil and the folly vanity and madness of mens hearts to the ruine of multitudes I leave it your own consciences whether it would not be thought safe and conscientious by them if power were in their own hands and Church-affairs left to their ordering to forbid those things they now mislike with as much rigor and necessity of imposition as the Church now enjoyneth them Prop. 14. We are agreed That though many godly men should refuse to conform yet should we submit to order peace reason and Law not suffering our selves to be carried away with the high estimation of any men as to subject our selves to their judgement and wits without questioning the truth of what they teach or the lawfulness of what they enjoyn having not mens persons in admiration knowing that they are subject to such infirmities as we are Prop 15. We are agreed That it is lawful for the Magistrate to impose severe punishments upon the small faults of dangerous men of dangerous principles knowing that men of such dispositions who disobey in this are prepared to disturb in all so it s not lawful for the people upon the least offence to cast off necessary duty as knowing that they are at liberty to pray preach c. with what gesture or garment they will yet refusing to pray kneeling or preach in a Surplice O When
and every thing contained and prescribed in a Book Entituled The Book of Common Prayer and Administration of the Sacraments and other Rites and Ceremonies of the Church of England according to the use of the Church of England together with the Psalter or Psalms of David pointed as they are to be said or sung in Churches and the form and mauner of making Priests and Deacons Prop. 2. We are agreed That a Form of Prayer is lawful 1. grounded upon the word Numb 6.16 Hos 14. 1. Math. 6 2. agreeable to the general custom of the Church which useth Liturgies Liturgy James Basil Chrysostom Liturgy of the Church of Scotland Liturgy of Geneva the Liturgies of the French Churches for the instruction of the ignorant the maintenance of truth unity and peace yea according to the opinion of the Non-conformists Liturgies are lawful for they composed no less than three in Queen Elizabeths time and one since the King came in Prop. 3. We are agreed 1 That upon search our Lyturgy comes neerest the primitive ones of any established beginning with Sentences and exhortations according to the Scripture 2. that the confession is Orthodox that the Absolution the Lords Prayers the Hymns the Psalms the Chapters Creed with all the Prayers are such as may be allowed by any that judge charitably We are agreed That the people may as well repeate the words of the Prayer after the Ministers as say Amen after them to stir up their affections to declare their consort to keep up their fervency suis quisque verbis resipiscentium profiteatur preces repetat and repeat the Psalms as Moses and Mirian Exod. 15.1 and as the Angels answer one another saying Holy holy holy Lord God of Sabbath Prop. 4. We are agreed That the gestures of standing in confession of kneeling are our reasonable service and that the vestures imposed may be used decently according to the rules in St. Jerome divine Religion hath one kind of habit wherein to Minister before the Lord and another for ordinary uses belonging to common life in this we approve St. Basils Counsel Let him that approveth not his Governors Ordinances plainly yet privately shew his dislike if he have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the true will of God and meaning of the Scripture or else let him quietly with silence do that which is enjoyned Prop. 5. We are agreed 1. That we may safely say those words When thou didest overcome the sharpness of death virtually at the beginning of the world and actually in the fullness of time thou didest open the Kingdom of heaven to all believers 2. That we may safely say God deliver us from sudden death that death when it cometh may give us time with David Moses c. leisurely to end our lives in peace praying for posterity confirming conforting and instructing our relutions dying the death of the righteous and having our latter ends like his or if death come suddenly we may prepar for it in our lives 3. That we may say that for our unworthiness we cannot ask what for the merits of Christ we do ask looking inward we are silencedby our sins looking upward we speak and prevail 4. That we may say O Lord deliver us from all adversity if it be possible yet resolving that not our will but the will of God be done in earth as it is in heaven 5. That we may safely pray that God would have mercy upon all men when the Apostle would have supplication to be made for all men because God was willing that all men should come to the knowledge of the truth and be saved 1 Tim. 2. 3. and our Charity hopeth all things 1 Cor. 13. 7. Rom. 9. 3. 10. 1. Math. 10 11 12. Jer. 15. 1. 6. That we may say the childe hath all things that its capable of which are necessary to salvation when he is Baptised 7. That we may say according to the Scripture John 3. that the Baptized is regenerated of water and we hope of the holy Ghost if it die before the Commission of Actual sin Rom. 5.12 c. 8. That we may say of any particular person dying in the faith that we bury him in hope of Resurrection unto life by that charity that hopeth all things Prop. 6. We are agreed To use the cross and other innocent Ceremonies and ancient as signal marks of Faith Humility Purity Courage and constancy in some parts of the worship and service of the Church as not conferring grace but as reverential in the solemn calling upon Gods name as decent in Gods publick worship and as instances of our obedience to superiors in Church and State commanding things not contrary to Gods word in faith mysteries and manners and thereby reducing the uncertainty of necessary circumstances as time place vesture gesture measure and manner to that fixed unity and comliness as seems to the Church most decent for the nature of the Duty the conveniency of the people and the beauty of holiness In a word we are agreed to submit to the established Liturgy as agreeable to the word of God Joel 2. 11. Eccl. 5. 30. as agreeable to the custom of the Ancient Churches as agreeable to the custom of Modern Churches who retain Liturgies to this day as exact as any of theirs if compared and allowed by the foreign Churches by learned Doctors and holy Martyrs who sealed it with their blood especially considering that we shall not be so strictly tyed to the Liturgy but that we may use our own Gifts before and after Sermon 2. Whereas we are obliged in the next place to declare That it is not lawful upon any pretence whatsoever to take Arms against the King And that we do abhor that traiterous of taking Arms by his authority against his Person or against those that are Commissionated by Him Prop. 1. We are agreed That its scandalous to our Religion whose doctrine is Obedience 2. That its dangerous to our Profession such positions provoking Rulers to root us out of the earth 3. That it is contrary to the profession and practice of good men in all Ages whose way was prayer and patience 4. That it is contrary to the Scripture to resist and that whosoever resisteth 't is his own damnation If any kill with the sword he shall be killed with the sword here is the patience of the Saints 5. That it s originally Jesuitical for Subjects to raise War against their King Prop. 2. We are agreed That the Scripture provides not onely for the safety of the Royal Government but of the Royal Person when we are forbid to despise Dominion to speak evil of Dignities not to resist the Powers ordamed of God O its absurd to follow the Kings person with arms in one place and to preserve his Authority in another miserable is that Power that cannot protect the Person in whom it is 3. Whereas we are obliged in the third