Remarks from the country, upon the two letters relating to the convocation and alterations in the liturgy

Remarks from the country, upon the two letters relating to the convocation and alterations in the liturgy

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REMARKS FROM THE COUNTRY.

REMARKS FROM THE COUNTRY.

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I Am ſorry to find the Abilities of our Engliſh Convocation ſo much diſtruſted by ſome of their Brethren, that it ſhould be thought neceſſary to ſend publick Letters of advice, by way of charitable aſſiſtance to direct them what to do; had they been left to themſelves, they might poſſibly have erred dangerouſly concerning thoſe Fundamental Points of the Kalendar, the old Tranſlation of the Pſalms, the Surplice, &c. and have retained a too favourable opinion of the Service and Conſtitution of England, which is now become the only intolerable and unpardonable Hereſy. That Reverend Aſſembly will I hope pardon me, if at preſent I wave all vindication of the capacity they may be preſumed to have, for the ſetling of theſe profound Points; for it would reflect too much upon the wiſdom of thoſe Directors, if the Convocation ſhould appear to ſtand in no need of their charity, and their Letters look like a too forward and ſolemn impertinence. It is a Thouſand Pities ſo inſtructive and ſo Eloquent Papers ſhould ever fall under ſuch an imputation, and be ranked among the Scriblings of Elenor James, with this only advantage of having better Language; whereas the Woman Counſellor is judged to have the better meaning.

[Page] But ſuppoſing the Convocation ſo weak indeed as this way of Proceeding does ſuggeſt, and that the matters to be brought before them, like Childrens Meat, muſt be chewed before-hand, and put into their Mouths; yet the charity had born a better grace, if it had been conveyed more privately, and had concealed thoſe defects of our Church Repreſentative which it pretended to ſupply. If theſe Gentlemen intended only to be Prompters to the Convocation, they miſtook their part, and ſpoke much too loud, and inſtead of Aſſiſting, ſerved only to Diſgrace the Actors. Therefore when theſe inſtructing Papers were publictly expoſed among the Toys of Weſtminſter-Hall, and Proclaimed by Hawkers, together with Scotch News, and Obſervators, it is no wonder if the Company at Harry the Seventh's Chappel reſented the affront, and cryed out a Libel, and carryed their Complaints as far as Jeruſalem-Chamber there to be decently buried in Oblivion.

It is doubtleſs out of pure condeſcention, that one of theſe Directors is pleaſed to ſtile himſelf a Miniſter in the Countrey; the undertaking does not agree very well with his Character, and it is ſeldom that Perſons of that Rank take upon them to direct and Chatechiſe Synods. Country Miniſters, Poor Men, are at too great a diſtance from the Spring of Buſineſs to be ſo early acquainted with theſe Myſteries, hid from the Country, till theſe Letters Revealed them. But the Knowledge of affairs, and the aſſuming that commonly attends too much Knowledge, ſpeaks this Author rather of the Commiſſion than of the Country. But if the Title be ſerious, it is a great Pity that the obſcure Dull Country, that knows not how to value ſuch a Treaſure, ſhould poſſeſs him any longer ſo much to his own diſadvantage, as well as to the regret of the Court and City.

The Author of the Letter to a Friend is pleaſed to give ſome intimations of his being a Member of the Convocation, which ſome Perſons who wiſh well to the deſign of the Letter, will by no means allow; and indeed it ſeems ſomething odd and prepoſterous, that a Perſon of ſo impetuous [Page] and irreſiſtible Eloquence, ſhould in the Firſt place enter his publick Proteſtation, and make his final Appeal to the People, before he had tryed the force of one of his Reaſons within-doors. But ſome of our Friends from this rough way of Proceeding, gueſſed him to be an Undertaker, who was to prepare Men as well as Matter for this Convocation; and not finding the ſucceſs of his Private application to anſwer the expectations he had conceived, or the aſſurances he had given, grew wroth with the diſappointment, and fearing to have loſt his deſign, loſt his Patience and Diſcretion to that degree, as to cry out of Obſtinacy and Rigor, and in a ſort to poſt the Convocation for Stiff and Inflexible People, before any thing had been in due form laid before them.

You may imagine from this beginning, that I ſhall differ from the ſenſe of theſe Letters in every Point propoſed; but to prevent ſuch a Miſtake, I will let you ſee at ſetting out how eaſily we are agreed; for I joyn heartily with the Country Miniſter in the Firſt thing he lays down, p. 3, 4. as the Foundation of what he afterwards ſhould propoſe, that there are ſuch things in the Church of England that are in their own nature alterable, and the other Letter notes it as a great miſtake in us to hold any thing of this nature not preſcribed in Scripture to be unalterable. I have ſome exception againſt the words in us, becauſe I do not know the Companions of his Miſtake; and I dare be bound to free all Church of England men from the imputation. For how addicted ſoever they may be thought to their conſtitution and their forms, I never could meet with any of them ſo unreaſonably ſtiff, as not readily to allow every thing of Humane Inſtitution and uſe, to be in it's nature changeable. And becauſe I would not have a Point ſo evidently true as I take this to be, brought under evil ſuſpicion by a Falſe Argument, I deſire the Convocation-Man pretended, to Pray in the Aid of ſomebody who underſtands the Language, and to look over the Titles of thoſe Twenty Volumes of Greek Liturgies, that he calls to witneſs p. 13. 4. how much the Greek Church has altered Forms, [Page] for fear all theſe Volumes ſhould happen to be not ſo many different Forms of their Liturgies, often altered and brought to a Review, but parts of one and the ſame Service; becauſe I do not remember many Volumes of Greek Liturgies Printed, beſides thoſe which as ſeveral Offices make up the preſent Service of the Greek Church. There are indeed Three old ones Printed by Morellius, but all of them not half ſo big as our Common-Prayer. There is one thing more which I would deſire him to conſider for the ſake of this firſt Point in which we are agreed, and that is what he affirms in the ſame place, p. 14, that the Act of King Edward the 6th, was the Firſt Law for an Ʋniform Liturgy in any Church, that was ever Enacted from the beginning of Chriſtianity to that time. Such a man as our Author who ſpeaks of M. SS. in the lump, cannot be ignorant that the Canons of Provincial Synods, for Uniform Liturgies, had the effect of Laws, and eſpecially in theſe Weſtern parts, where Kings were commonly preſent in Synods, and ratified what was there concluded. This Men of ordinary Reading may be allowed to know, becauſe it is in Print; but beſides many very ordinary Men without affecting to pry into the Secrets of Learning, have heard of ſuch Men as King Pippin and his Son Charles the Great, and that they laid aſide the French Service, and eſtabliſhed the Roman in its place, and that by ſuch Laws as paſſed in thoſe times: And Charles in his conſtitution, de Emendatione Librorum Eccleſiaſticorum, expreſly ratifies the Service Book ſo corrected by a Law, noſtra eadem volumina authoritate conſtabilimus, veſtraque Religioni in Chriſti Eccleſtis tradimus ad legendum. It was likewiſe by Law, that the Roman Office was Eſtabliſhed in Spain under Alphonſus the 6th, much againſt the grain of the Church, which could not part with its old Office without Tears. Therefore to conclude this Point, that there are things in their nature alterable, I would deſire this Gentleman to alter theſe Paſſages, if he thinks fit in the next Edition of his Letter.

Now that you may not think, that we ſhake hands here at ſetting out, in order to part preſently; I do willingly [Page] agree with the ſame Author, P. 1. [...]. That nothing is more dangerous to Religion, than frequently to make alterations in things pertaining thereto: Nay, though it were in outward Circumſtantials only that the Church of England may be juſtified in her proceedings hitherto, that ſhe has not been forward on every demand of the Diſſenters, to unhinge thoſe of her Communion from her long received Eſtabliſhments, but has to the utmoſt reſisted all alterations from them, hoping by leſs dangerous methods to cure, &c. When I met with ſo many paſſages in theſe Letters, reflecting with great ſharpneſs upon our Service and preſent Conſtitution, I began to be affraid, that we might have been in the wrong, ever ſince Edward the 6th. Days: But I took courage when I found that hitherto all had been well, and provided we yield our ſelves tractable upon this occaſion, all our paſt proceedings and ſtifneſs againſt Diſſenters may be juſtified. It is well for the Church that ſhe needs not apprehend any retroſpect into her behaviour; ſince as Times go with Churchmanſhip, it muſt be acknowledged to be no common favour. But good Sir, how can this Liberality conſiſt with thoſe Reflections you make upon the paſt Conduct of the Church, how can it conſiſt with your Cenſure of that unreaſonable Rigor, whereby we have hitherto maintained them. P. 5. or with this kind Expoſtulation, have we not already loſt our Reputation with the People of the Land, by inſisting too rigorouſly on thoſe things? How can it agree with the frightful Repreſentation you are pleaſed to give of the faults of the Liturgy. P. 15. for if me are forced to read ſuch ridiculous things to our People inſtead of the Word of God; if by reading the old Tranſlation of the Pſalms we impoſe that on our People for true Scripture, which in ſo great a Number of places quite differs from it; and if there be many Grievances, and Defects of this Nature which he could tell us of, to which we are bound: If all this be in earneſt, I muſt needs confeſs, that I cannot ſee how we may be juſtified for the Time paſt; for were theſe ridiculous things leſs ridiculous, or theſe reading Pſalms leſs differing from true Scripture a hundred years ago? Was it allowable to retain moſt Religious and Gracious King in the [Page] laſt Reigns, and is it now grown a Flattery not to be warranted? Thoſe things that are now ſuch Grievances and Defects, were they of another Nature in the Days of Queen Elizabeth? In ſhort, the Liturgy and Conſtitution of the Church of England, are they grown worſe and more intolerable now than when theſe Gentlemen thought fit to declare their Aſſent and Conſent to them? Yet both give the Church and Liturgy very good words; a Church, ſays one, which I am certain of in reſpect of its Doctrin, Worſhip and Order is inferior to none upon upon the Face of the Earth. P. 1. As to the Liturgy of our Church, ſays the other, I freely acknowledge, and I think no Man can contradict me herein, that it is the beſt which was ever yet uſed in any Chriſtian Church, P. 12. Now if this Liturgy, ſo faulty, ſo ridiculous, ſo wicked as to impoſe falſe Scripture upon the People be yet the beſt of any, and if this Church with all the Faults here repreſented, ſo unwary as to turn the Sign of the Croſs into a Sacrament, be inferior to none; God help the reſt I ſay! I am afraid, that I ſhould be tempted to have a very ſorry opinion of Churches and Liturgies, if I had not ſome hopes that our Authors might be miſtaken in many of thoſe things they expoſe for the Defects of the Church of England: But I muſt confeſs, that I cannot ſee how 'tis poſſible to reconcile the Complement with the Reproach. Weigelius indeed pretends, that in the School of Grace Contradictories may be reconciled and united by the mind; but the matter being paſſed my Skill, all the Service I can do him is to refer him to that Myſtical Divine.

I once thought, theſe alterations ſo much talked of, were intended by way of condeſcention and favour; but when I find theſe Advocates for the project, lick up the Venome of the Diſſenters, and ſpit it in the face of their own Church; when they try to give new ſtrength to old weak Objections, and affect new Quarrels and Cavils againſt the Liturgy; there is too great reaſon to be jealous, that they do not intend to mediate an Accommodation, but to procure a Conqueſt for the Diſſenters. Many therefore that ſeemed not averſe to make ſome Conceſſions, [Page] provided it might have been to any good effect, were extreamly diſcouraged by the method which theſe undertakers took to perſwade them. For if this new pretended Reformation, cannot be introduced but upon the Diſparagement and Condemnation of the old, if it muſt reflect blemiſh and infamy upon the Memory of the preceeding Generations of our Church, if it muſt through Contempt and Ignominy upon ſo many excellent Perſons, who have not only conſented to this Conſtitution, but defended and juſtified it againſt the frivolous Exceptions of Diſſenters; if this be the Caſe, you muſt pardon me, if I have not now that inclination to alterations which I own my ſelf to have had heretofore.

Neither would I be thought ſo punctilious, as to prefer a Point of Honour to a Caſe of Neceſſity. If it be ſo neceſſary to make theſe Changes; if it will unite all Proteſtants, and create an univerſal Concord; I am content to diſcharge all theſe Circumſtantials, and bid them ſtand out of the way of ſuch mighty Bleſſings. That ſo it is, a certain Perſon poſitively affirms to a Friend, P. 2. I think now to make ſuch alterations as are propoſed, ſo abſolutely neceſſary as ought no longer to be deferred, and then P. 8. That theſe things adminiſter only to Schiſm and Diviſion in the Church, and to Diſtraction in the State; and again, P. 9. They become miſchievous too in the Evils that they bring upon the Church and State. Nay further, P. 10. I here plainly aver, that the Church of England cannot be guiltleſs in this matter, if [...]he do not alter ſome of theſe things. And to conclude, The preſent Poſture of Affairs require it: For the greateſt hopes of the French for our Deſtruction is from our Diviſions—and what remedy have we left to prevent this terrible Ruine, but to come to as firm a Ʋnion among our ſelves as we are able? and the hopes of preſerving Church and State from the great dangers under which they are both involved, do in a great meaſure depend upon what we ſhall do. P. 5. Who could have imagined, that theſe little things ſhould be of ſo great Conſequence either for good or hurt? If theſe Trifles had but ſenſe enough to underſtand the Charge layed againſt them, they could not but wonder with the Fly upon the Coach-wheel at the [Page] mighty Duſt they made; and could they but ſpeak for themſelves, they might plead with the Officers of the Children of Iſrael, Exod. 5. 16. Behold thy Servants are beaten, but the fault is in thine own People. However ſince they are ſo poſitively accuſed of having raiſed the Tempeſt, and there is no way to calm it, but by throwing theſe unhappy occaſions overboard: Let us conſent, and by way of ſuppoſition lay all theſe things aſide. Now Sirs, it is all done as you have ordered: Call the Diſſenters in, that the Church may be full: Go to the Quakers, for they are a numerous and very compact Party; and let them know, that there is now neither Apocrypha, nor obſolete Tranſlations, nothing but Scripture in the Leſſons; that there are now Collects more ſpiritual than the old, and in ſhort, a Liturgy, and a Church better than the beſt. What Anſwer think ye, the Foreman of a Quaker Aſſembly would probably return to ſuch an Invitation? You may reaſonably expect ſomething to this purpoſe. Friend, go to thy Steeple-houſe and thy dead Letter again, thou mighteſt have kept thy old Leſſons, and thy Prayers for us, and forbear tempting and troubling our Spirit any further.

But pray Sirs, be not ſo far diſcouraged by the obſtinacy of one unmannerly Sect, as not to proceed to a Trial of the reſt. Carry then your reformed Liturgy to the Anabaptiſts, and acquaint them what glorious Alterations you have made, and that it is now quite another thing from the old one, at which they were ſo juſtly offended: Nay, the Sign of the Croſs in Baptiſm, that great Stumbling-block, is removed, and the Surplice that offended tender Eyes, is turned into Aprons for the Church-warden's Wife: Come Brethren, let us all go into one Church, and then we ſhall beat the French, and ſave the Nation. When you had ſaid all you could, the Paſtor on behalf of his ſworn Congregation would gravely tell you, that you were much miſtaken, if you intended to gain them by your Alterations. For you could not but know, that their Exceptions were not againſt this or that paſſage in the Common-Prayer, but againſt the whole; all Forms of Prayer in their opinion tending to ſuppreſs the free motions of the [Page] Spirit: Beſides, what could it avail in reſpect of them▪ that the Croſs in Baptiſm was removed, ſince Infant Baptiſm was to them a greater Offence, than all the Ceremonies of the Church of England? and as for the French, they were willing to joyn againſt them; but there was no neceſſity of making the Church the General Rendezvous.

The Deſign is great and generous. I beſeech you do not ſit down and deſpair after, but two Denials. Go on to the Independents, for they are civil Men; and tell your Story to the beſt Advantage. Tell them, that now you have Prayers that Angels would be content to joyn in; Prayers, that muſt make all men Saints that uſe them; come then to our Church, and ſee the new and heavenly Face of things theſe Alterations have made; You cannot poſſibly find fault now with our Pariſh Churches: Beſides, there is an abſolute Neceſſity now for our joyning in one national Church, otherwiſe the French and the Philiſtins will be upon us. Pariſh-Churches, and national Churches, reply the Independents; and what can the French and the Philistins do worſe? You know we are in Covenant with God, and with our Paſtors, from which we cannot recede, though all the World ſhould be deſtroyed: Thoſe mixed Companies and Pariſh Aſſemblies our Souls hate, and therefore do not urge us. We have our Liberty now to meet in our own way, and for ought I know this Diſturbance you have given us, may fall within the Compaſs of the Act: You know the Forfeit, therefore be wiſe. But before you go, take your Anſwer in the words of the Prophet; who has required this at your hand?

Now Gentlemen, if you are weary of walking, ſend for T. F. and the Socinians; he perhaps may owe you a Viſit, and will be glad of an opportunity to ſhew his Coach. Let him underſtand his Obligation to you, how for his ſake you have either taken away the Athanaſian Creed, or pulled out the Sting of it. It is therefore more for their Credit to joyn with us upon this occaſion, than to make themſelves odious to all Chriſtians, by joining intereſt and Friendſhip with Mahometans. A Man of leſs Pertneſs than T. F. would return upon you, That you cannot expect any [Page] compliance from them, as long as the Nicene Creed, the Spring of all the Doctrin which makes up your Myſtery, and their Abomination, does remain; they will do you the civility to hear you Preach, provided you confine your ſelves to Morality, and forbear the Doxology at the Concluſion.

Unfortunate Enterpriſe! yet ſurely thou deſerveſt a more favourable Providence, and a more ſuitable ſucceſs: But Sirs, be of good comfort, there is yet one hopeful reſerve that can never fail you, I mean the good Presbyterians; make haſte therefore to Mr. A. and Mr. B. before the Scotch Covenanters have engaged them: make them ſenſible that the Gates of Iron are broken down, and the Trojan Horſe may now enter in with all that he has in his Belly, without any hard Examination that may diſcover a Conſpiracy. Now the Ceremonies are given up as uſeleſs and miſchievous; now the Communion may be given you Standing, or Sitting, or Lolling if you think it more for Edification; all Superſtition and Offence is taken out of the way, and all the old Demands yielded; nay there is nothing left in our new Book, that ever fell under your diſpleaſure: Come in now, for we have engaged for you, and all our Credit is at ſtake. Methinks I ſee Mr. A. draw his Mouth, and put this ſly Queſtion, And muſt this new Book be impoſed? Why, you will ſay it is ſo abſolute and ſo perfect that it were to be wiſhed that it were impoſed upon the whole World. Nay ſaith Mr. A. do you not know the miſchief of impoſitions? Can you be ignorant that it is our Common Doctrin from which we can never depart, That Command changes the nature of the thing? Beſides after all your Cobling, it is ſtill but Common-Prayer, and our People can never endure it; for after they have been uſed to the excellence and variety of our Spiritual effuſions, they will never ſuffer themſelves to be brought down to the Poor and Beggerly Elements of Common-Prayer. To be brief, it is our Fervent pouring out, is the very Brandy of Devotion; thoſe that are once accuſtomed to it, can never leave it.

For the laſt Stage of your Apoſtleſhip for Union, addreſs your ſelves to the moderate Presbyterians, if any ſuch Creatures there be; you may aſſure your ſelves they are [Page] but few, and ſcarce ariſe to the number of the Apoſtles: However they are conſiderable for the ſcarcity of them, if for nothing elſe; theſe are your own wherever you can find them, for it is impoſſible they ſhould ever reſiſt the Power of your Alterations, when they come to underſtand that for their ſakes you have changed your conſtitution, and hazarded the diſpleaſure and ſeparation of your own People. But becauſe it is cuſtomary after the firſt Groan for the Zeal of theſe Good Men, to Fire againſt Lords, Biſhops, and the Hierarchy, give them the Wink, and whiſper them in the Ear, that perhaps it may come now to the turn of ſuch Godly Men as they, to be Biſhops: Aſſure your ſelf, this will make them much more moderate, eſpecially when they ſee ſo many Biſhops Seats upon the point of being pronounced void, and the countenance of the Court to ſhine ſo auſpiciouſly upon their merit. And leſt they may fear this Hierarchy may lye too heavy upon their Conſciences; you may aſſure them that care ſhall be taken to relieve them under this Oppreſſion; and they may when they think fit, reſign their Dignity and Revenue, and have the Honour of ſtanding laſt in the Catalogue of that order. And what better courſe can they take to ſecure themſelves a Name in after Ages, than that it ſhall be ſaid, that in them the Engliſh Hierarchy ſo much ſpoken againſt, did finally expire? One Private Friendly reaſon in ones ear, proves many times more convincing than all the Arguments that can be alledged in Print or Publick Diſputation; and to moderate Men, Alterations with Preferments muſt be irreſiſtible motives of Conformity, unleſs they think they have a fairer Game than this you would put into their hands, and it ſhall ſeem more adviſable to them, to ſtick where they are, than to joyn in a diſcouraged ſinking Communion. This ramble of imagination is not altogether a Dream, or if it be, it is neither vain nor deluſory, but flew abroad through the right Gate.

But the Letters tell us, that ſuppoſe there were never a Diſſenter in the Land, thoſe Alterations ought to be made; Minist. P. 27. to gratify our ſelves by further Improvements, Amendments and Perfection. Let us then before we comply, [Page] conſider a little of the State of Perfection into which theſe Alterations would tranſlate us. Is it for our own ſake and perfection that we ſhould leave the Croſs in Baptiſm, and renounce the common badge of Chriſtianity, and the practice of the Univerſal Church? Is it for Perfection that we ſhould lay aſide the Surplice for the ſhort Mantle? Is it for the heightning and perfection of our Devotion, that we ſhould chuſe to receive the Communion Standing or Sitting, rather than upon our Knees? Is it for our own ſake that we ſhould leave the old verſion of the Pſalms, that has generally a plain and determined ſenſe, for the new that affects too much of the Hebrew Phraſe, and in which the ſenſe in many places is ſuſpended? Is it for greater Edification, to aſtoniſh our People with Reading in our Churches all the hard names in the Chronicles, Ezra and Nehemiah, inſtead of the Books of Wiſdom and Eccleſiaſticus? If the Canticles are omitted, becauſe Interpreters of that Miſterious Song are not ſo eaſily to be found as Readers, we have the practice of the Synagogue and the Antient Church to juſtify us. But Tobit and his Dog are abominable. Give me leave for once to intercede for that Poor Dog, becauſe he is a Dog of good example, for he was faithful and loved his Maſter; beſides that, he never troubles the Church on Sundays when People have their beſt Cloaths on: only on a Week day, when Scrupulous Brethren are always abſent, the poor Cur makes bold to follow his Maſter.

But after all, I would not be thought ſo fond of our Liturgy, as to pronounce it beyond all improvement; yet I muſt avow, that in my Judgment the Authors of the Letters have not put us in the right way to perfection. In the laſt place therefore, although many things in our Church might receive improvement, if our Directors had put us in the right way of retaining them; yet I muſt declare that in my judgment, the preſent time is the moſt improper to try the practice of any that has paſt ſince the Reformation. Perfection is certainly a deſirable thing, yet if Mens minds are averſe, and for the preſent uncapable, if the times are unſeaſonable, if inconveniences appear inſeparable [Page] from the experiment, Men may be excuſed if they do not preſently run away with every project of good appearance; and their ſhieneſs for medling with new practices ought to be aſcribed rather to their tenderneſs and godly jealouſy and miſtruſt of conſequences, than as one of our Epiſtlers in his great charity is pleaſed to judge to their peeviſhneſs, ſtiffneſs, or what is the hardeſt charge of all their Wickedneſs. Nor, can I blame any Men, who in hopes of Fairer Weather, think it adviſable to lye ſhort, in compliance with St. Paul's rule, Phil. 3. 16. Nevertheleſs whereto we have attained, let us walk by the ſame rule, let us mind the ſame things.

But why is not this a time? not a Seaſon. Says the Miniſter, is there any thing can make that not ſeaſonable which is always a duty? I am ſorry all our Predeceſſors have died in the mortal omiſſion of this indiſpenſible duty. But our Miniſter ſuggeſts ſometimes, that they were ignorant and knew no better: Here I muſt leave him to diſpute this with his Friend the Author of the other Letter, who takes upon him to juſtify our Forefathers for refuſing Alterations in their time. Let it not diſpleaſe, if I cite a ſcrap of Horace upon this occaſion, which never gave any offence before this laſt Convocation; Vixerunt fortes ante Agamemnone, —thus rendred by the Old Tranſlator.

Before his time the Fool maintains

That Men were born without their Brains.

Is it not a Seaſon to remember the tenderneſs towards Diſſenters, and the promiſe of coming to a temper in the Biſhops Petition? What have we to do with the Biſhops Petition? were they not put in the Tower for it? Who will concern himſelf with thoſe Forſaken Biſhops, whom one of our Authors threatens with Annihilation; Poor Men, that must be immediately cruſhed and fall to nothing, P. 25. But I hope that without falling under the heavy reſentments of the State, I may ask one Queſtion on the behalf of thoſe Reverend Perſons againſt whom every Aſs is now lifting up his Heels: Are our Directors ſure that they have [Page] in their Project of Alterations hit the temper promiſed by the Biſhops? If a Project formed, I know not where nor by whom, has not the fortune to be approved, muſt the Clamour of the People be raiſed against the Biſhops, as a Baſe Falſe ſort of Men, who can promiſe fair in times of Adverſity, and forget all performances when they are over? I wiſh indeed that the times of Adverſity were over with thoſe Good Men, that they may be able to perform their Vows; but there is one circumſtance of the time of the Petition generally forgot. All the Penal Laws for the ſecurity of the Church of England againſt Papiſts and other Diſſenters, were then in full force; againſt theſe the Diſpenſing Power was directed, and in the behalf of theſe the Biſhops did Petition; but now all thoſe Laws as far as they concern the Diſſenters in their private capacity are Repealed, the greateſt part of the Diſſenters are not capable of any other temper than Toleration, which they all have, and the Presbyterians, who alone of all our Sects are capable of uniting with a National Church, are ſo for from deſiring an accommodation, that they are raiſing new Objections againſt Conformity, and ſtanding off at greater diſtance than ever. Their very ſitting ſtill at this time, without offering any Propoſals for Union, while Churchmen are wrangling with one another about giving them ſatisfaction, declares plainly that they are reſolved to ſtick to their own way after all the Alterations we ſhall be able to make. So that I do not ſee what thoſe Biſhops, if their Authority were ſtill entire, could poſſibly do further to make good the temper which they promiſed.

Not a Seaſon? ſays the Miniſter; what, becauſe the Enemy is withdrawn ſhall we devour one another, P. 27. This is doubtleſs an Eloquent vehemence, if I were worthy to reach the ſenſe of it; devour one another! God bleſs us, we are not ſuch Canabals ſure! I cannot deviſe how this ſhould come in, unleſs it ſlipp'd from ſome Scripture Common-place-Book made in the time of Vavaſor and Lunsford. But are we yet without danger? Now becauſe the Man to his Friend repreſents the dangers more ſenſibly, we'll take his Deſcription. We have a formidable Enemy in our Neighbourhood, who thinks of nothing leſs than of ſubjugating theſe Three Kingdoms [Page]to his Abſolute Tyranny; his greateſt hopes for our deſtruction is our Diviſions among our ſelves,—theſe make us unable to reſiſt him with that ſucceſs, &c. Is there any Propheſy I pray (for it is not Civil to ask this Gentleman for Reaſon) that Duke Schomberg cannot Reduce Ireland, unleſs the Croſs in Baptiſm be taken away? Or will not our Fleet engage the French, except Presbyterian Ordinations made in defiance of Biſhops and Epiſcopacy be allowed? Have the Quakers promiſed to Fight if we Reform the Kalendar? Or will not the Independants and Presbyterians ſtrike one Stroke, but under the Banner of the New Reformed Church of England, provided always it be not a Croſs? Is there no way of joining in Fight, and Paying Taxes without this Church Union ſo much talked of by us, and never ſo much as mentioned by the Diſſenters? Indeed Sir, the Diſſenters are much to blame, if after ſo ample Toleration, that as you obſerve has put them upon as good a bottom of Legal Right and Protection as the Church of England, they refuſe to aſſiſt the Government, unleſs the poor defective Common-Prayer be put into a ſtate of Perfection. This Church of England is certainly under the Dominion of the moſt unfortunate of all the Planets, for whoever miſcarries, ſhe muſt bear the Blame. If a Frigat be caſt away, the Winds and the Sea, though ſubject to no Actions in our Courts, are abſolved, and the faults layed upon our Rigours, much harder than the Marble Rocks of Plymouth. If a Diſeaſe in the Camp, render our Army unfit for Action, the Church of England is the cauſe, becauſe ſhe does not unite all Proteſtants: If a Commiſſary Victuals not the Camp ſufficiently, and a French Apothecary provides not proper Drugs, O the lamentable Diviſions and Diſtractions of the Church and State; and our Stiff Churchmen will never come to a healing temper. I have heard ſome Learned Men ſay, that the Primitive Chriſtians were in their time in the ſame office of Blame-beating that we are now; if the Roman Arms wanted ſucceſs, ſome Oracle ſpoke, Away with theſe Atheiſtical Chriſtians: If the Year was unfruitful, Hang up the Chriſtians. Let the Diſſenters or the Moderate Men ſay what they pleaſe of Biſhops and Liturgies and Ceremonies, this one thing at leaſt we may [Page] be allowed to have common with the Primitive Church, I have almoſt filled up my ſheet though I write in ſhort hand, and therefore cannot now give you my reaſons at length, why I think this an unfit Time for Alterations, if any at all were to be thought of. I will only hint them to you. In the firſt place the Diſſenters do not ſeem to be in any Diſpoſition to an Accommodation, having never made any Propoſals either to the Commiſſioners or Convocation. 2. The Condition they are in at preſent by the Act of Toleration raiſes their expectations too high to be ſatisfied with any reaſonable Terms. 3. The aboliſhing of Epiſcopacy by their Brethren of Scotland, may encourage them here to think of ſuch matters as can never be the fruits of a Treaty, and perhaps to dream of a ſecond Conqueſt. 4. Their inſolence in all places ſince this Revolution declares them to be above the humble Diſpenſation of an amicable Compoſure. 5. The great men that influence them, will always think it their intereſt to keep them ſeparate from the Church, for ſo they will be moſt for their turn, and therefore will never ſuffer them to joyn with us; or ſhould they come in, will always keep them up as a ſeparate Party within the Church. 6. Several of the moſt conſiderable among them have declared, they will never think of treating, unleſs their Orders are allowed, and then too they will inſiſt upon the Point of Epiſcopacy. 7. The Church of England Men do not ſeem to be in a Diſpoſition for altering at this Time; for they find themſelves inſulted and oppreſſed in all parts of the Kingdom, where the moderate Men are got into Power and Commiſſion. 8. The Clergy are alarmed with the Deſtruction of Epiſcopacy in Scotland, and think they have reaſon to be jealous, that now the Presbyterians of England hold intelligence with the Scots; becauſe they have always correſponded. 9. Our Lay-men find Diſſenters even in this State of Separation to have the Preference; and upon a new Model they may have reaſon to ſuſpect, that the Proſelites may paſs for the only Church-men, and then Veteres migrate Coloni. 10. There ſeems to want a Plenitude of Authority in the Convocation, to enact theſe Alterations; the Archbiſhop of Canterbury, and Five of his Suffragans, Perſons of great Conſideration [Page] and credit in the Church, lying at preſent under an incapacity. The Objection about their Schiſm is nothing but a Calumny of their Enemies, and ſhall have no Anſwer from me, becauſe it is not agreeable to my temper to give it ſuch an Anſwer as it deſerves: But certainly an Archbiſhop the Praeſes natus of the Convocation, and Five Biſhops of the Province muſt needs be miſſed in the Houſe, conſiſting of but Two and Twenty. It is not enough to ſay that it is a Legal Houſe without them; for a Houſe of Commons of Forty Perſons is a Legal Houſe; but there would be great exceptions, if Three times the number, and no more, ſhould take upon them to Repeal a Statute, or alter common Law. And in this Jealouſy that one Party has of another, it appears odly, that this time of all others ſhould be thought moſt proper to introduce Alterations of ſuch a conſequence as theſe appear to be at the firſt view. 11. The Kingdom is yet in ſuch a ferment, and many things ſo unſetled, that to change now in the Church, is like altering Military Exerciſe in the midſt of a Battle, or cavining a Ship in a Storm. The moſt proper time for Alterations in Religion, is that which is moſt calm, when the Spirits of Men run low, when there is a mutual confidence between parties, when they all conſpire in one deſire of accommodation, and when the Eccleſiaſtical Authority that is to Enact them, is entire, not only in reſpect of the Law, but of Common Opinion: And whether theſe circumſtances belong to the preſent time, you will eaſily diſcern.

I will conclude with anſwering Two Arguments in the Letters, which I had almoſt forgot; The Firſt is, that if we do not make Alterations, moſt certainly the Parliament will, and we may provoke them by our ſtiffneſs, to follow the Example of Scotland. It is a ſtrange confidence, and ſcarce of Engliſh growth, to declare ſo certainly beforehand what our Parliament will do. Theſe Gentlemen will pardon me, if I ſhould think the Parliament ſomething wiſer than them, and cannot apprehend any thing from them that may prove for the prejudice of the eſtabliſhed Church, and to the diſſatisfaction of the generality of the Kingdom: For the Example of Scotland, we deſpiſe the [Page] Threatning▪ I have read of an Owl▪ that appeared in a Roman Councel and frighted the whole Aſſembly; but our Church of England Convocations are not ſo eaſily ſcared. This is the third Time that Epiſcopacy has been aboliſhed in Scotland, we know it to have revived twice, and we ſtill believe [...] Reſurrection.

The ſecond Argument is, that the King is deſirous of theſe Alterations, and the Church of England cannot but be ſafe in his hands. This is an Argument I muſt acknowledge my ſelf to be unable to anſwer yet. I know, that the King's Name and the King's Money are often uſed without his knowledge; but becauſe I cannot reply directly, I will plead the Priviledge of Old Age, and tell you a ſhort Story. In the Beginning of King James the Firſt's Reign, the Preſbyterians of this Kingdom entertained violent hopes of an Eccleſiaſtical Revolution, and gave out every where, that the King having been bred in Scotland in the Presbyterian way, was deſirous of a change in favour of it: A great Number of Conformiſts, and much a greater Number than have yet appeared, for this new Project, joyned with the Non conformiſts; defamed the Common-Prayer beyond Meaſure; declared they could never ſubſcribe again, though they had done it ſeveral Times before; You know the Iſſue, they found themſelves miſtaken in the King's Inclinations, the moderate Men were glad to be reconciled to their Common-Prayer, and the Church outlived the too haſty Triumphs of her Enemies, and the Treachery of her pretended Friends.

FINIS.

§

[Page]

REMARKS FROM THE COUNTRY; Upon the Two LETTERS Relating to the CONVOCATION AND Alterations in the LITURGY.

LONDON, Printed, and are to be Sold by moſt Bookſellers. 1689/90.

Information about this book

Title statement

Remarks from the country, upon the two letters relating to the convocation and alterations in the liturgy

Maurice, Henry, 1648-1691.

Edition statement

1690

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2007-10 (EEBO-TCP Phase 1).

ID [DLPS]

A50340

ID [STC]

Wing M1369

ID [STC]

ESTC R10680

ID [EEBO-CITATION]

13567986

ID [OCLC]

ocm 13567986

ID [VID]

100336

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Early English books online.

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(EEBO-TCP ; phase 1, no. A50340)

Transcribed from: (Early English Books Online ; image set 100336)

Images scanned from microfilm: (Early English books, 1641-1700 ; 466:23)

Source

— Remarks from the country, upon the two letters relating to the convocation and alterations in the liturgy, Maurice, Henry, 1648-1691., Basset, Joshua, 1641?-1720..

Extent

[2], 18 p.

Printed and are to be sold by most booksellers,. London :: 1690.. (Attributed to Henry Maurice. Cf. BM.) (Reproduction of original in Huntington Library.)

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