A letter to a friend relating to the present convocation at Westminster
1690
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A letter to a friend relating to the present convocation at Westminster
Prideaux, Humphrey, 1648-1724.
Kidder, Richard, 1633-1703.
Tillotson, John, 1630-1694.
[2], 27 p.
Printed for Brabazon Aylmer ...,
London :
1690.
Signed: A.B.
Attributed to Humphrey Prideaux by Wing, and by others to Richard Kidder and John Tillotson.
Reproduction of original in Duke University Library.
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A
Letter
to
a
Friend
Relating
to
the
present
CONVOCATION
AT
Westminster
.
LONDON
,
Printed
for
Brabazon
Aylmer
at
the
Three
Pigeons
against
the
Royal
Exchange
in
Cornhill
.
MDCXC
.
A
LETTER
to
a
FRIEND
,
Relating
to
the
Present
Convocation
at
Westminster
.
SIR
,
I
Have
fully
considered
what
you
have
been
pleased
to
offer
to
me
in
yours
concerning
the
Convocation
now
met
at
Westminster
,
and
the
Alterations
intended
to
be
made
therein
in
the
present
Offices
,
Rites
and
Constitutions
of
our
Church
,
and
all
what
you
say
I
apprehend
to
be
reducible
to
these
three
heads
:
1.
That
no
alterations
ought
at
all
to
be
made
in
things
pertaining
to
Religion
but
when
there
is
a
very
great
necessity
for
it
.
2.
That
at
present
there
is
no
such
necessity
for
the
alterations
intended
.
And
,
3.
That
,
if
there
were
,
this
is
no
time
for
it
,
when
so
many
of
the
Fathers
of
our
Church
,
and
other
eminent
persons
of
the
Clergy
do
now
by
their
suspension
stand
incapacitated
to
act
with
us
in
this
matter
.
As
to
the
first
,
I
readily
grant
what
you
say
,
That
nothing
is
more
dangerous
to
Religion
,
than
frequently
to
make
alterations
in
the
things
pertaining
thereto
,
because
an
unsteadiness
as
to
these
,
although
in
outward
circumstantials
onely
,
which
are
always
alterable
,
may
to
many
become
an
argument
against
the
whole
.
For
there
being
multitudes
among
us
who
are
not
able
to
distinguish
between
what
is
circumstantial
and
what
is
essential
in
our
Worship
,
what
is
in
the
power
of
the
Church
to
alter
,
and
what
is
not
,
and
are
apt
to
call
every
alteration
though
in
things
merely
indifferent
,
and
which
the
variation
of
times
have
made
totally
insignificant
to
the
first
end
of
their
establishment
,
to
be
a
change
of
the
Religion
it self
;
and
therefore
concluding
that
we
have
no
firm
bottom
at
all
for
that
which
they
see
us
so
often
vary
from
,
may
from
hence
be
induced
to
cast
off
all
regard
both
for
our
Church
and
the
Worship
of
God
established
therein
,
and
become
Apostates
from
us
either
to
Popery
or
Atheism
all
their
life
after
.
For
the
prevention
whereof
I
readily
grant
what
you
say
,
That
such
alterations
ought
not
to
be
attempted
but
when
there
is
an
absolute
necessity
for
them
.
And
therefore
the
Church
of
England
may
be
justifyed
in
her
Proceedings
hitherto
,
that
she
hath
not
been
forward
on
every
demand
of
the
Dissenters
to
unhinge
those
of
her
Communion
from
her
long
received
establishments
,
but
hath
to
the
utmost
resisted
all
alterations
from
them
,
hoping
by
other
less
dangerous
methods
to
cure
the
distractions
and
heal
the
divisions
that
are
among
us
.
But
when
after
her
utmost
tryal
of
all
other
ways
they
have
all
proved
ineffectual
to
attain
the
end
proposed
,
and
the
Church
hath
still
grown
weaker
and
weaker
,
and
those
that
dissent
from
it
still
stronger
and
stronger
under
all
those
attempts
which
have
been
made
use
of
for
the
reuniting
them
to
us
,
so
that
now
we
are
brought
to
that
pass
,
that
without
coming
to
a
temper
with
them
,
and
abating
something
on
our
side
for
the
sake
of
peace
and
union
with
them
,
we
cannot
have
that
prospect
as
formerly
of
supporting
the
Church
of
God
and
maintaining
the
Honour
of
his
Worship
with
success
among
us
.
I
think
now
to
make
such
alterations
as
are
proposed
a
thing
so
absolutely
necessary
as
ought
not
any
longer
to
be
deferr'd
.
And
this
I
hope
I
shall
be
able
clearly
to
convince
you
of
in
answer
to
your
second
head
of
objection
,
from
these
following
reasons
.
For
,
first
,
There
lyes
an
indispensable
obligation
upon
us
to
doe
the
utmost
we
are
able
to
remove
this
mischievous
Schism
,
from
among
us
,
which
hath
so
long
disturb'd
the
Church
of
Christ
in
this
Land.
How
prejudicial
this
hath
been
to
the
Honour
of
God
and
the
Salvation
of
Men
,
and
how
advantageous
to
the
encrease
of
Popery
and
Atheism
,
and
the
propagating
also
of
all
manner
of
iniquity
among
us
,
is
that
which
by
wofull
experience
is
too
well
known
unto
you
to
need
a
description
:
And
all
this
evil
most
certainly
must
lye
at
our
doors
as
far
as
we
doe
not
the
utmost
that
in
us
lyeth
to
remove
it
,
and
what
other
way
is
there
now
left
of
attempting
it
but
by
coming
to
some
terms
of
moderation
and
temper
with
those
that
dissent
from
us
.
We
have
already
tryed
all
methods
of
persuasion
to
mollifie
them
,
all
force
of
argumentation
to
convince
them
;
we
have
tryed
also
Church
Censures
and
Penal
Laws
,
and
inflicted
them
too
with
a
severity
perchance
beyond
what
we
can
justifie
;
and
what
have
we
availed
our selves
of
all
this
,
but
onely
to
heighten
the
divisions
and
increase
the
mischief
which
we
endeavoured
to
remove
;
and
therefore
what
other
remedy
is
now
left
us
,
what
other
means
for
us
to
have
recourse
to
for
the
curing
of
this
prevailing
evil
among
us
,
but
that
,
as
far
as
we
are
able
we
abate
of
that
which
hath
given
the
whole
origin
thereto
;
those
excepted
passages
in
our
Liturgy
,
and
those
ceremonies
in
our
Worship
which
our
dissenting
Brethren
cannot
conform
with
us
in
.
And
for
this
the
late
Act
of
Toleration
hath
added
a
very
pressing
necessity
.
For
when
our
divisions
ran
so
high
,
and
our
animosities
against
each
other
so
far
increased
as
that
Dissenters
were
driven
by
them
to
take
shelter
from
us
in
the
Camp
of
our
common
Enemy
,
and
join
with
the
Papists
against
us
to
the
endangering
both
of
Church
and
State
to
utter
ruin
.
The
Parliament
then
thought
it
time
to
provide
for
the
publick
Safety
by
reconciling
those
men
thereto
by
an
Act
of
Toleration
and
Indulgence
,
whereby
they
being
now
put
upon
as
good
a
bottom
of
legal
right
and
protection
as
we
our selves
,
there
is
no
other
way
left
us
of
coming
to
a
union
with
them
but
by
following
the
same
steps
which
the
State
hath
gone
in
before
us
,
and
by
condescension
and
abatements
to
reconcile
those
men
unto
us
:
For
they
are
now
no
more
in
our
power
to
force
them
to
a
conformity
with
us
than
we
are
in
theirs
,
and
therefore
they
being
on
equal
terms
with
us
of
right
and
protection
from
the
Government
under
which
we
live
,
treaty
and
mutual
abatement
is
the
onely
method
now
whereby
we
can
be
brought
to
a
union
with
each
other
;
and
why
we
should
not
abate
for
the
sake
of
this
which
carrieth
with
it
a
promise
of
so
great
good
and
benefit
to
the
Church
of
Christ
among
us
,
I
would
desire
a
reason
from
him
that
is
able
to
give
it
.
For
what
are
those
things
which
we
differ
about
,
that
we
must
for
ever
sacrifice
to
them
the
peace
both
of
Church
and
State
without
abating
the
least
tittle
for
so
great
a
good
as
that
of
the
common
union
of
Christians
among
us
?
are
a
few
excepted
passages
in
our
Liturgy
,
and
two
or
three
ceremonies
in
our
Worship
things
of
so
great
value
that
we
must
for
the
sake
of
them
still
maintain
those
discords
and
divisions
both
in
Church
and
State
which
have
so
long
harassed
both
almost
to
utter
ruine
?
Is
it
not
enough
that
we
have
had
already
a
twenty
years
War
about
them
?
and
,
is
it
not
enough
,
that
ever
since
our
deliverance
from
that
,
for
the
sake
of
those
trifles
,
we
have
for
these
thirty
years
last
past
driven
up
our
divisions
and
animosities
against
each
other
to
that
height
as
that
we
had
almost
totally
given
up
our
Church
to
Popery
and
our
Government
to
Tyranny
thereby
?
Certainly
,
after
all
this
,
it
's
time
to
sit
down
and
consider
whether
those
things
are
of
such
great
value
for
the
sake
of
which
we
bring
so
much
mischief
to
this
poor
distressed
Church
and
Nation
,
that
nothing
must
be
abated
of
that
unreasonable
rigor
whereby
we
have
hitherto
maintained
them
.
And
if
the
consideration
of
things
past
cannot
move
us
,
I
beseech
you
,
consider
a
little
the
present
posture
of
our
affairs
;
we
have
a
formidable
Enemy
in
our
neighbourhood
now
engaged
in
War
against
us
,
who
thinks
of
nothing
less
than
subjugating
these
three
Kingdoms
to
his
absolute
Tyranny
,
and
imposing
Popish
Idolatry
and
Superstition
upon
all
the
Inhabitants
of
them
;
and
that
which
gives
him
the
greatest
advantage
against
us
,
and
the
greatest
hopes
for
our
destruction
is
,
our
divisions
among
our selves
at
home
which
enfeeble
both
our
hearts
and
hands
for
the
battel
,
and
make
us
unable
to
resist
him
with
that
success
which
formerly
used
to
attend
most
of
our
other
expeditions
against
Enemies
altogether
as
potent
;
and
what
remedy
have
we
left
to
prevent
this
terrible
ruin
that
now
so
formidably
threatens
us
,
but
to
come
to
as
firm
a
union
among
our selves
as
we
are
able
?
and
could
but
this
be
once
happily
effected
,
we
need
not
fear
all
the
power
of
France
and
Rome
in
the
firmest
union
against
us
;
but
should
be
strong
enough
to
resist
all
their
efforts
for
our
ruin
;
and
,
by
the
blessing
of
God
,
still
continue
in
safety
,
in
spight
of
all
the
endeavours
of
both
to
the
contrary
.
And
since
it
hath
pleased
God
to
move
the
King
to
call
us
together
in
Convocation
in
this
conjuncture
,
I
hope
we
shall
not
let
slip
this
opportunity
of
doing
the
utmost
we
are
able
to
unite
the
Nation
now
our
affairs
do
so
much
require
it
for
the
publick
safety
thereof
.
For
the
expectations
of
all
men
are
now
upon
us
for
this
purpose
,
and
the
hopes
of
preserving
Church
and
State
in
the
great
dangers
under
which
they
are
now
both
involv'd
,
do
in
a
great
measure
depend
upon
what
we
shall
doe
for
our
common
Peace
now
met
together
and
put
in
a
way
to
remove
those
obstacles
which
have
so
long
disturbed
it
.
Have
we
not
already
lost
our
reputation
with
the
people
of
the
Land
by
insisting
too
rigorously
on
those
things
?
And
now
we
have
in
a
great
measure
again
retriev'd
it
by
our
firm
and
successfull
engagement
against
the
Popish
cause
,
shall
we
be
so
far
infatuated
as
again
to
run
the
same
risk
?
will
we
but
now
come
to
that
temper
and
moderation
in
our
establishments
as
may
remove
that
bone
of
contention
which
hath
so
long
disturbed
us
,
and
think
of
such
abatements
as
may
tend
to
the
setling
of
Peace
and
Union
among
us
,
the
mouths
of
all
this
people
shall
bless
us
,
and
we
shall
acquire
thereby
that
veneration
and
regard
among
them
that
they
shall
all
look
on
us
as
the
onely
faithfull
Shepherds
whose
voice
they
are
to
hear
,
and
we
thereby
be
enabled
to
discharge
the
duties
of
our
Ministry
among
them
with
that
comfort
to
our selves
and
benefit
to
them
as
shall
soon
fix
our
Church
upon
a
foundation
never
more
to
be
shaken
by
any
of
its
Enemies
.
But
if
on
the
contrary
we
still
persist
in
our
old
rigor
,
and
abate
no
expression
in
our
Liturgy
,
nor
ceremony
in
our
Worship
,
for
the
sake
of
so
great
a
good
;
for
my
part
,
I
can
expect
nothing
less
than
that
we
become
abhorr'd
of
the
whole
Nation
,
as
the
common
Enemies
of
its
peace
,
and
be
treated
accordingly
in
every
Parish
where
we
live
among
them
.
Were
those
matters
in
which
abatements
are
desired
of
us
by
our
dissenting
Brethren
things
of
that
moment
that
they
either
carried
with
them
the
force
of
a
divine
Institution
,
or
were
of
their
own
nature
so
necessary
to
our
Worship
that
either
the
Honour
of
God
or
the
Interest
of
man's
Salvation
should
suffer
the
least
prejudice
by
their
omission
,
it
would
become
us
then
,
whatever
the
Consequences
should
be
,
to
stick
to
them
to
the
utmost
,
and
with
the
same
constancy
as
formerly
the
ancient
Christians
did
against
the
Arrians
,
not
yield
a
letter
to
them
to
end
the
whole
controversie
between
us
.
But
notwithstanding
what
our
learned
Prolocutor
hath
been
pleased
in
his
Latin
Speech
to
the
Convocation
to
suggest
,
this
is
by
no
means
our
present
case
.
For
what
Article
of
Faith
,
what
necessary
requisite
of
our
Worship
is
it
in
which
any
alterations
are
at
all
intended
to
be
proposed
in
this
present
Convocation
?
if
he
knows
of
any
such
,
he
would
doe
well
to
discover
them
,
and
when
they
come
to
be
offered
,
oppose
them
to
the
utmosh
But
,
alas
,
the
alterations
intended
,
how
great
oppositions
soever
they
may
meet
with
,
are
so
far
from
touching
upon
any
thing
of
this
nature
,
that
I
can
assure
him
,
and
he
himself
well
knows
it
,
as
being
one
of
the
Commission
,
where
they
are
prepared
,
that
they
are
onely
in
those
indifferent
things
,
which
have
through
all
ages
of
the
Church
from
the
beginning
been
ever
allowed
to
be
alterable
,
whensoever
the
good
of
the
Church
should
require
it
.
And
therefore
since
at
present
(
as
I
have
shown
)
not
onely
the
good
of
the
Church
in
order
to
the
establishment
of
its
peace
among
us
,
but
also
the
publick
interest
of
the
State
too
in
order
to
its
preservation
in
its
present
exigencies
do
so
much
require
that
those
alterations
should
be
made
,
why
do
we
so
obstinately
stick
at
those
matters
,
whereby
not
onely
the
cause
of
God
in
the
welfare
of
his
Church
,
but
our
own
also
in
the
publick
interest
of
the
Nation
,
is
so
greatly
prejudiced
by
us
?
As
it
is
a
great
errour
in
some
of
our
dissenting
Brethren
to
allow
nothing
lawfull
to
be
made
use
of
in
our
publick
Worship
but
what
they
find
particular
warrant
for
in
Scripture
,
so
is
it
no
less
a
mistake
in
us
to
hold
any
thing
of
this
nature
not
prescribed
there
to
be
unalterable
.
For
our
Saviour
having
given
us
his
divine
Law
,
and
therein
among
other
Precepts
,
commanded
in
the
Worship
of
God
,
the
Celebration
of
his
Sacraments
,
and
the
Government
of
his
Church
for
the
better
influencing
of
every
member
of
it
to
all
the
duties
enjoined
,
for
this
very
reason
descended
not
to
prescribe
the
particular
manner
,
rites
and
constitutions
which
his
Church
afterwards
made
use
of
in
the
performance
of
all
this
,
because
it
was
impossible
that
any
unalterable
rule
could
at
all
be
given
of
those
matters
.
For
the
reason
of
these
being
only
decency
and
order
in
the
Church
of
God
,
and
to
be
as
helps
therein
the
better
to
influence
the
minds
of
men
to
the
performance
of
the
Divine
Commands
must
necessarily
be
of
their
own
nature
variable
,
according
as
to
the
different
variations
of
times
,
circumstances
and
the
customs
of
men
they
more
or
less
become
capable
of
answering
the
end
design'd
,
and
therefore
have
ever
been
in
the
power
of
the
Church
to
constitute
,
alter
and
abolish
them
according
as
the
honour
of
God
,
the
good
of
his
Church
and
the
interest
of
Religion
might
be
best
promoted
thereby
.
As
long
therefore
as
these
Forms
of
Prayer
which
are
used
in
our
Church
,
and
those
Rites
and
Constitutions
which
are
received
therein
do
answer
the
end
of
their
first
establishment
in
being
usefull
to
the
promoting
the
honour
of
God
and
the
edification
of
his
people
,
so
long
they
ought
with
constancy
always
to
be
retained
;
but
when
either
the
infirmity
or
the
wickedness
of
men
,
or
any
other
cause
hath
made
that
alteration
in
the
Times
,
and
in
the
humours
and
customs
of
those
that
live
in
them
,
that
these
things
instead
of
conducing
any
longer
to
that
good
end
proposed
,
do
on
the
contrary
administer
only
to
Schism
and
Division
in
the
Church
,
and
to
distraction
and
discord
in
the
State
,
whereby
the
peace
of
both
is
miserably
disturb'd
,
as
is
too
manifestly
our
case
;
from
hence
there
ariseth
a
reason
altogether
as
strong
for
their
alteration
,
as
ever
there
was
at
first
for
their
institution
.
Were
they
become
only
useless
and
no
longer
answered
their
end
,
this
would
be
a
sufficient
reason
alone
for
an
alteration
in
them
,
but
when
over
and
above
they
become
mischievous
too
in
the
evils
that
they
bring
both
upon
Church
and
State
this
adds
an
obligation
,
which
cannot
I
think
without
guilt
be
resisted
,
of
coming
to
a
change
in
these
matters
.
And
to
come
to
the
particular
things
controverted
between
us
,
I
readily
assent
that
the
Cross
in
Baptism
had
a
very
good
reason
for
its
first
institution
:
For
when
in
the
primitive
times
the
Heathens
made
it
a
matter
of
constant
reproach
to
the
Christians
,
that
they
worshipped
a
crucified
God
,
they
for
this
reason
appointed
the
Cross
after
Baptism
to
be
thenceforth
put
as
a
Badge
upon
all
whom
they
received
into
the
Church
,
to
let
them
know
,
that
they
ought
not
to
be
ashamed
hereof
.
And
I
doubt
not
but
that
it
was
of
excellent
use
in
those
times
to
fortifie
the
minds
of
Christians
with
that
constancy
and
resolution
as
was
requisite
to
bear
them
up
against
the
scoffs
and
reproaches
of
their
Heathen
Adversaries
amongst
whom
they
lived
.
But
now
Heathenism
hath
so
many
Ages
since
been
totally
extinguished
in
those
parts
of
the
World
,
and
we
live
in
a
State
which
is
totally
Christian
,
so
that
the
Cross
of
Christ
is
no
longer
liable
of
being
objected
to
us
as
a
reproach
by
any
,
it
cannot
be
denied
but
that
this
Ceremony
hath
now
totally
lost
its
use
,
and
although
it
might
innocently
enough
be
still
retain'd
,
yet
may
it
with
as
much
innocency
also
be
totally
laid
aside
now
the
alterations
of
times
have
made
it
wholly
useless
to
the
end
for
which
it
was
first
designed
.
But
in
our
present
circumstances
,
when
it
is
become
not
only
useless
but
also
mischievous
to
the
cause
of
Christ
by
reason
of
the
Dissensions
and
Schisms
which
it
occasions
in
his
Church
,
and
is
thereby
instead
of
a
badge
of
Union
and
Christian
constancy
under
the
banner
of
the
Captain
of
our
Salvation
,
as
was
first
intended
,
become
an
Ensign
of
war
to
make
us
fight
against
each
other
,
and
a
Cross
of
torment
thereon
again
to
crucifie
the
Lord
of
life
in
his
body
the
Church
,
and
rent
its
bowels
asunder
by
those
lamentable
divisions
which
it
causeth
among
us
;
in
this
case
I
think
we
have
an
obligation
upon
us
not
to
be
resisted
from
the
absolute
necessity
of
the
thing
,
either
totally
to
lay
this
Ceremony
aside
,
or
else
make
such
abatements
concerning
its
use
,
as
may
allay
all
these
heats
of
contention
and
mischiefs
of
separation
which
have
been
caused
in
the
Church
of
Christ
thereby
.
And
I
here
plainly
aver
that
the
Church
of
England
cannot
be
guiltless
in
this
matter
,
if
she
doth
not
on
this
opportunity
,
now
put
into
her
hands
by
this
present
meeting
of
the
Convocation
,
doe
something
herein
,
and
that
especially
since
by
an
unwary
expression
in
her
Canons
,
wherein
she
hath
explained
this
Ceremony
to
be
that
whereby
the
person
baptized
is
dedicated
to
the
service
of
Jesus
Christ
,
she
hath
wrongfully
attributed
thereto
the
sacramental
effect
which
belongs
to
Baptism
onely
,
and
thereby
administred
a
great
part
of
the
occasion
to
all
the
divisions
which
have
been
risen
about
it
.
2.
As
to
the
Surplice
I
am
sufficiently
satisfied
that
nothing
is
more
unreasonable
than
those
Cavils
which
are
risen
against
it
.
For
it
is
onely
an
habit
of
distinction
,
which
the
Minister
for
the
sake
of
order
and
decency
makes
use
of
in
the
execution
of
his
Function
in
the
same
manner
as
is
practised
in
all
other
Offices
and
Professions
of
men
,
and
those
that
except
against
it
may
as
well
except
against
the
Robes
of
a
Judge
on
the
Bench
,
or
the
Gown
of
a
Mayor
when
he
presides
in
his
Corporation
,
it
being
altogether
as
reasonable
that
a
Minister
should
be
distinguished
by
a
proper
habit
in
the
execution
of
his
Office
,
as
they
in
theirs
.
But
when
through
the
malice
of
some
in
working
strange
objections
against
it
into
the
minds
of
men
,
and
the
weakness
of
others
in
receiving
and
believing
them
,
it
is
now
become
so
great
a
stumbling-block
of
offence
as
to
drive
multitudes
to
forsake
our
Churches
,
and
be
disaffected
to
the
Worship
of
God
which
is
performed
in
them
;
whatsoever
was
the
reason
of
its
first
appointment
,
sure
I
am
that
from
hence
there
is
a
much
greater
totally
to
lay
it
aside
,
and
appoint
another
that
may
be
less
offensive
in
its
stead
.
The
Union
of
the
Church
and
the
Benefit
which
the
Souls
of
men
may
receive
thereby
being
certainly
things
of
far
greater
moment
than
to
be
sacrificed
to
so
trivial
a
matter
as
that
of
a
Garment
.
3.
Kneeling
at
the
Sacrament
of
the
Lord's
Supper
is
a
posture
so
proper
to
that
Holy
Ordinance
,
that
of
all
the
Constitutions
of
our
Church
,
this
is
the
last
I
should
be
willing
to
part
with
;
because
I
think
the
highest
posture
of
Devotion
is
that
which
is
always
most
natural
for
us
to
be
in
when
we
are
receiving
from
Christ
so
great
and
inestimable
Benefits
as
those
which
are
reached
out
unto
us
in
that
Holy
Mystery
.
But
since
the
weakness
of
many
who
are
good
and
well
meaning
men
have
been
so
far
imposed
on
by
several
fallacious
arguments
which
they
have
not
skill
enough
to
see
through
,
as
to
think
it
sinfull
to
receive
in
this
posture
,
and
hereby
the
Table
of
the
Lord
becomes
deserted
,
and
the
Souls
of
many
deprived
of
the
benefit
of
that
Spiritual
Food
which
is
administred
thereon
,
contrary
to
the
intention
of
our
Saviour
,
who
hath
by
no
means
impowred
us
on
any
such
account
as
this
to
debar
men
from
Communion
,
and
deprive
them
thereby
of
those
Benefits
of
Salvation
which
we
are
sent
to
administer
unto
them
,
it
is
time
for
us
now
to
abate
of
our
rigor
in
this
matter
;
and
when
we
are
not
able
to
bring
men
up
by
reason
of
their
weakness
to
the
Constitutions
of
the
Church
,
be
so
far
indulgent
as
to
descend
to
them
,
and
give
them
the
Sacrament
in
their
own
way
,
rather
than
for
the
sake
of
a
posture
onely
debar
them
of
the
Benefits
which
their
Souls
may
receive
thereby
;
and
to
doe
otherwise
I
doubt
will
not
onely
be
a
Sin
against
Christian
Charity
,
in
prejudicing
the
Salvation
of
many
,
but
also
be
an
abuse
of
the
Commission
intrusted
with
us
.
For
I
can
by
no
means
be
persuaded
that
Christ
hath
given
us
the
power
of
the
Keys
to
shut
out
those
from
the
Benefits
of
this
Sacrament
who
in
all
other
respects
being
good
and
righteous
men
,
have
onely
this
weakness
,
that
they
cannot
comply
with
us
in
receiving
thereof
in
that
posture
which
the
Church
prescribes
,
and
for
which
it
hath
no
other
warrant
but
its
own
Constitutions
.
For
how
fitting
a
posture
soever
Kneeling
may
be
for
the
receiving
of
this
Sacrament
,
this
must
undeniably
be
allowed
,
that
neither
Scripture
directs
it
,
nor
Antiquity
ever
used
it
;
it
having
been
for
several
ages
after
Christ
the
constant
practice
of
all
the
Churches
in
the
World
to
communicate
Standing
,
and
why
this
may
not
again
by
a
particular
dispensation
from
the
present
establishment
be
allowed
to
weak
and
scrupulous
persons
for
the
sake
of
peace
and
union
with
them
,
I
can
see
no
reason
that
savours
either
of
a
Christian
temper
or
Christian
Charity
that
can
be
said
to
the
contrary
.
4.
As
to
the
Liturgy
of
our
Church
I
freely
acknowledge
,
and
I
think
no
man
can
contradict
me
herein
,
that
it
i●
the
best
which
was
ever
yet
used
in
any
Christian
Church
,
but
that
it
should
therefore
be
so
perfect
as
not
to
be
capable
of
amendments
or
alterations
for
the
better
doth
by
no
means
follow
.
For
nothing
of
humane
composure
can
be
such
,
especially
in
a
thing
of
this
nature
,
where
process
of
time
and
alteration
of
circumstances
frequently
produce
a
necessity
for
correction
,
as
most
certainly
in
our
Liturgy
they
very
often
doe
.
For
the
language
in
which
it
is
wrote
being
constantly
in
fluxu
,
as
all
other
living
languages
are
,
in
every
age
some
words
that
were
in
use
in
the
former
grow
obsolete
,
and
some
phrases
and
expressions
formerly
in
grace
and
fashion
through
difuse
become
uncouth
and
ridiculous
,
and
always
to
continue
these
in
our
Liturgy
without
correction
would
be
to
bring
a
disparagement
upon
the
whole
,
and
expose
to
contempt
the
worship
of
God
among
us
.
Besides
there
are
several
things
which
in
one
age
may
conduce
to
devotion
,
which
through
variation
of
times
and
circumstances
may
not
be
born
in
another
;
several
things
which
may
be
the
proper
matter
of
Prayer
at
one
time
which
may
not
be
so
in
another
,
and
all
those
things
call
for
alterations
and
amendments
whenever
they
happen
.
And
therefore
I
am
so
far
from
assenting
with
some
of
our
Brethren
in
this
particular
,
that
our
Liturgy
ought
not
to
be
altered
,
that
I
think
it
absolutely
necessary
from
the
abovementioned
particulars
that
it
be
always
at
least
once
in
30
years
brought
to
a
review
for
this
purpose
.
And
I
am
sure
this
hath
been
the
judgment
of
the
whole
Christian
Church
from
the
beginning
till
this
time
.
The
Greek
Church
hath
so
often
altered
as
to
this
,
and
made
so
many
different
forms
of
their
Liturgies
,
that
a
Collection
of
them
in
a
late
Auction
amounted
to
twenty
Volumes
;
and
the
Latin
Church
who
brag
most
of
their
constancy
in
these
matters
have
rather
exceeded
than
come
behind
them
herein
,
as
in
the
old
Manuscripts
of
their
Liturgies
will
sufficiently
appear
to
any
that
will
take
the
pains
to
look
into
them
.
Nay
they
were
so
far
from
continuing
one
age
in
conformity
with
another
herein
,
that
they
observed
none
at
all
in
this
matter
,
but
almost
every
Province
had
its
different
Liturgy
,
and
it
's
well
known
that
there
were
five
different
forms
of
them
in
this
Kingdom
till
the
Reformation
,
and
the
like
was
also
practised
in
other
parts
of
the
Latin
or
Romish
Church
,
and
a
general
Agreement
as
to
this
was
then
so
far
from
being
thought
necessary
,
That
the
Act
of
King
Edward
the
VIth
was
the
first
Law
for
a
uniform
Liturgy
in
any
Church
that
was
ever
enacted
from
the
beginning
of
Christianity
to
that
time
.
But
neither
did
that
exclude
all
varying
from
it
in
after
times
.
The
Liturgy
that
was
first
established
in
that
King's
reign
,
within
a
very
little
while
after
underwent
a
review
,
which
produced
very
considerable
alterations
in
it
.
And
when
Q.
Eliz.
came
to
the
Crown
many
others
were
made
therein
.
And
those
who
compute
the
late
alterations
decreed
in
the
Convocation
of
1662.
tell
us
they
amount
to
the
number
of
400.
And
why
we
onely
of
this
present
time
should
be
debarred
the
privilege
of
bettering
our selves
in
this
matter
,
which
all
other
times
of
the
Church
before
us
have
enjoyed
,
I
would
fain
know
a
reason
.
Thus
far
sure
I
am
that
no
time
had
ever
more
need
to
make
use
of
it
for
the
publick
good
than
this
in
which
we
now
live
.
For
the
Exigences
of
the
State
call
loudly
upon
us
to
doe
that
herein
which
may
tend
to
its
safety
,
and
the
peace
of
the
Church
and
the
interest
of
Religion
plead
as
hard
on
the
other
hand
to
the
same
purpose
,
for
the
removing
of
animosities
and
divisions
,
and
the
restoring
of
Union
and
Charity
among
us
.
And
what
can
we
say
for
our selves
if
we
continue
deaf
as
to
all
this
?
But
to
come
to
the
Liturgy
it self
;
are
there
not
many
things
in
it
which
with
some
shew
of
reason
our
dissenting
Brethren
except
against
?
and
are
there
not
many
more
which
we
our selves
heartily
wish
might
be
amended
and
improved
?
certainly
,
were
there
no
other
reason
to
induce
us
to
comply
with
our
Brethren
that
dissent
from
us
,
in
making
such
alterations
as
would
satisfie
them
,
I
should
think
this
a
very
sufficient
one
,
that
that
we
have
an
opportunity
given
us
at
the
same
time
also
to
gratifie
our selves
in
such
further
alterations
and
improvements
which
we
our selves
desire
.
For
must
the
Story
of
Tobit
and
his
Dog
and
that
of
Bell
and
the
Dragon
always
supplant
Canonical
Scripture
in
our
Churches
,
and
we
be
forced
to
read
such
ridiculous
things
to
our
people
instead
of
the
Word
of
God
?
must
we
always
be
forced
to
read
the
old
Translation
of
the
Psalms
,
and
impose
that
on
the
people
for
true
Scripture
,
which
in
so
great
a
number
of
places
quite
differs
from
it
?
must
we
always
be
forced
in
our
addresses
to
God
Almighty
with
a
flattery
not
to
be
warranted
,
to
call
every
King
that
reigns
over
us
most
Religious
,
though
the
whole
tenor
of
his
life
may
be
quite
the
contrary
;
and
pray
that
he
may
be
kept
and
strengthned
in
the
true
worshipping
of
God
,
though
openly
professing
so
false
a
worship
as
that
of
Popery
?
And
must
we
also
be
forced
still
to
put
that
abuse
upon
the
power
of
the
Keys
committed
to
our
charge
,
as
to
excommunicate
,
and
thereby
thrust
out
of
our
Churches
sometimes
the
best
of
our
people
for
being
right
or
wrong
overthrown
in
some
penny
or
twopenny
Cause
in
our
Ecclesiastical
Courts
?
And
must
we
always
be
necessitated
to
pronounce
all
damn'd
that
do
not
believe
every
tittle
in
Athanasius's
Creed
which
so
few
do
understand
;
and
on
the
contrary
to
declare
every
man
sav'd
at
his
burial
how
wickedly
soever
he
liv'd
all
his
life
before
?
And
must
we
always
be
bound
to
many
other
grievances
and
defects
of
this
nature
,
which
I
could
tell
you
of
,
and
still
deny
our selves
all
redress
under
the
burden
of
them
,
by
refusing
all
those
desirable
alterations
and
improvements
which
are
now
in
our
own
power
to
effect
,
because
some
of
our
Brethren
are
obstinately
bent
to
doe
nothing
for
the
satisfaction
of
those
that
dissent
from
us
?
In
summ
,
it
cannot
be
denied
,
but
that
there
are
many
things
in
our
Liturgy
which
may
be
amended
and
improved
,
many
defects
in
our
Discipline
and
Constitutions
which
may
be
supplied
,
and
abundance
of
other
particulars
in
our
Church
which
may
receive
a
great
advance
for
the
better
enabling
us
to
promote
Religion
and
Piety
,
and
suppress
sin
and
iniquity
among
us
.
And
since
the
King
and
Parliament
are
now
so
well
inclined
to
comply
with
us
in
all
these
particulars
,
which
we
have
so
often
laboured
for
in
vain
in
other
times
,
provided
that
we
will
on
our
side
doe
what
justly
we
may
to
satisfie
our
dissenting
Brethren
for
the
sake
of
peace
and
union
among
us
,
which
the
necessities
of
our
present
circumstances
doe
so
much
require
for
our
common
safety
;
it
is
a
barter
of
that
advantage
on
our
side
,
that
none
I
think
can
refuse
that
have
any
regard
to
the
honour
of
God
,
the
good
of
his
Church
,
or
the
true
interest
of
Religion
among
us
.
But
to
all
what
I
have
said
I
very
well
know
many
objections
will
be
made
,
which
I
daily
hear
from
those
who
are
of
your
opinion
in
this
matter
.
The
first
is
,
That
altering
any
thing
in
this
now
constituted
Church
will
be
like
the
plucking
of
a
Beam
out
of
a
well
built
House
,
and
that
it
cannot
be
done
without
endangering
the
whole
Fabrick
.
To
this
I
answer
,
If
all
had
been
of
this
mind
we
could
never
have
reformed
from
Popery
,
because
this
Argument
would
have
been
as
strong
against
all
alterations
then
as
now
;
but
I
thank
God
we
altered
for
the
better
then
,
and
still
preserv'd
our
Church
,
and
therefore
I
hope
we
may
be
able
to
doe
so
still
without
any
prejudice
thereto
.
2.
It
is
objected
,
If
we
once
begin
to
alter
,
where
shall
we
stop
?
To
this
I
answer
,
Whensoever
any
thing
is
proposed
to
us
which
is
not
fit
to
be
done
.
3.
It
's
objected
,
If
we
yield
now
,
they
will
still
be
craving
more
,
and
never
rest
till
at
last
they
have
taken
all
from
us
.
To
which
I
answer
,
When
they
doe
this
,
then
it
will
be
time
enough
to
resist
them
;
in
the
interim
let
us
not
refuse
them
what
is
just
and
sitting
for
us
to
grant
them
,
lest
thereby
we
make
good
the
old
Saying
,
Omnia
dat
qui
justa
negat
;
and
we
give
them
an
advantage
against
us
,
by
our
obstinate
rigor
against
yielding
any
thing
,
to
get
that
power
on
their
side
which
may
deprive
us
of
all
.
4.
It
's
objected
,
That
some
of
those
alterations
which
they
require
are
in
things
as
ancient
as
the
Primitive
Church
,
from
which
we
ought
not
to
vary
,
as
may
be
instanced
in
the
Cross
in
Baptism
.
To
which
I
answer
,
That
we
are
not
bound
to
retain
all
things
that
were
used
in
the
Primitive
Church
.
For
if
so
,
why
have
we
not
still
their
Love-feasts
and
their
Deaconesses
,
which
have
been
long
since
disused
in
all
Christian
Churches
,
and
yet
the
mention
of
them
is
as
ancient
as
the
Scriptures
themselves
.
For
in
truth
it
is
not
ancient
usage
,
but
the
necessities
and
exigencies
of
the
Church
that
are
the
reasons
of
all
its
constitutions
and
establishments
,
which
are
to
be
framed
in
every
Age
as
will
best
sute
with
the
promoting
of
the
honour
of
God
,
and
the
edification
of
his
People
,
to
which
abundance
of
things
might
very
well
serve
in
the
primitive
times
,
which
will
not
now
;
and
therefore
to
say
,
that
what
was
in
use
,
in
the
primitive
times
must
be
retained
now
for
this
reason
onely
without
any
other
to
enforce
it
is
just
the
same
as
if
we
were
bound
to
revive
all
the
old
Saxon
and
British
Laws
,
because
they
were
the
ancient
Constitutions
of
this
Land
,
without
considering
whether
they
are
usefull
to
us
or
no.
5.
The
fifth
Objection
is
,
That
it
will
be
a
reproach
to
change
.
To
which
I
answer
,
That
it
will
be
a
much
greater
reproach
obstinately
to
resist
a
change
when
there
is
good
reason
for
it
.
And
therefore
I
cannot
approve
the
confidence
of
that
Gentleman
,
who
hath
lift
up
his
banner
against
the
whole
intent
and
design
of
this
Convocation
,
with
a
Nolumus
Leges
Angliae
mutare
.
For
doth
he
think
we
are
bound
never
to
make
any
new
Constitutions
in
our
Church
,
or
abolish
old
ones
,
according
as
the
exigencies
of
it
doe
require
?
If
so
,
why
have
we
any
Convocations
at
all
?
for
is
not
the
whole
intent
and
reason
of
these
assemblies
of
the
Clergy
of
this
Church
,
to
consider
its
grievances
and
corruptions
in
the
same
manner
as
the
Parliament
doth
those
of
the
State
,
and
from
time
to
time
,
in
like
manner
,
provide
remedies
for
them
,
and
that
by
abolishing
old
Constitutions
,
as
well
as
by
decreeing
new
ones
?
and
hath
not
the
Church
ever
asserted
this
power
as
one
of
the
most
essential
things
which
belong
to
its
Constitution
?
and
must
it
now
renounce
all
this
for
the
sake
of
this
Gentleman's
motto
?
and
now
,
in
this
critical
time
,
when
its
safety
doth
so
much
depend
upon
what
it
shall
doe
for
it self
,
rather
sit
quietly
down
and
languish
to
death
,
than
make
the
least
motion
of
effort
to
save
it self
.
If
this
be
it
which
this
Gentleman
would
have
,
we
have
no
reason
to
thank
him
either
for
his
Speech
or
his
Motto
,
the
last
of
which
,
I
suppose
,
pleased
him
best
,
because
it
carried
a
double
stab
with
it
,
the
one
against
the
Church
,
and
the
other
against
him
that
was
his
greatest
benefactor
to
promote
him
in
it
.
6.
The
sixth
Objection
is
,
That
we
have
no
reason
to
alter
any
thing
for
the
sake
of
Dissenters
,
because
the
fault
of
our
divisions
is
not
from
any
Constitutions
of
ours
,
but
from
their
obstinacy
and
perverseness
in
unreasonably
dissenting
from
them
.
To
which
I
answer
,
That
I
acknowledge
all
this
to
be
true
,
that
it
is
not
the
Church
which
is
the
Cause
of
our
divisions
by
any
of
its
constitutions
or
impositions
,
which
are
all
rational
and
good
,
but
they
onely
who
refuse
to
conform
to
them
.
But
it
doth
not
follow
therefore
,
that
when
nothing
else
will
remove
the
divisions
now
raised
among
us
on
the
account
of
these
things
,
or
again
reduce
Dissenters
to
the
Unity
of
the
Church
,
but
some
alterations
in
them
,
(
which
without
the
least
prejudice
to
our
Church
,
or
the
Worship
of
God
therein
we
may
lawfully
make
)
it
may
not
be
a
great
fault
in
us
now
to
be
over
obstinate
in
these
matters
,
and
that
we
ought
not
rather
when
there
is
before
us
so
great
a
good
,
as
the
Peace
of
the
Church
and
the
Salvation
of
so
many
therein
(
which
it
's
to
be
fear'd
may
be
too
much
obstructed
by
these
divisions
)
be
ready
to
comply
with
them
as
far
as
lawfully
we
may
for
the
sake
hereof
.
For
they
being
the
〈…〉
k
and
the
infirm
whom
we
are
sent
to
heal
,
our
part
to
them
must
be
that
of
a
Physician
,
who
,
when
he
finds
his
Patient
,
through
that
peevishness
which
is
commonly
incident
to
the
sick
,
obstinately
refuse
an
wholsom
medicine
which
he
prescribes
him
,
doth
not
for
this
reason
immediately
cast
off
all
care
of
him
,
but
thinks
of
something
else
more
agreeable
to
his
palate
and
humour
,
that
may
doe
as
well
.
7.
The
seventh
Objection
is
,
If
we
make
those
alterations
and
so
often
change
,
how
shall
we
answer
the
Papists
,
who
will
upbraid
us
with
it
?
To
this
I
answer
,
As
well
as
we
did
in
the
first
of
Queen
Elizabeth
,
and
in
1662.
or
,
if
this
be
an
Objection
,
as
well
as
they
can
us
for
their
alterations
by
the
Council
of
Trent
,
the
late
reformation
of
their
Mass-books
at
Paris
,
and
the
last
Pope's
abolishing
several
Offices
concerning
the
Virgin
Mary
.
8.
The
eighth
Objection
is
,
We
shall
by
these
alterations
dissatisfie
our
own
People
.
To
which
I
answer
,
Why
more
now
than
in
1662.
when
all
readily
complyed
with
and
approved
the
like
alterations
?
but
I
believe
more
noise
is
made
of
this
Objection
,
than
there
is
truth
or
reason
in
it
;
perchance
there
may
be
some
few
ignorant
and
weak
People
,
that
may
be
over
zealously
affected
to
these
matters
among
us
,
but
they
being
our
own
,
I
hope
are
capable
of
being
better
instructed
by
us
;
than
to
think
any
of
those
things
in
which
the
alterations
are
desired
so
sacred
as
not
to
be
meddled
with
:
For
this
is
to
attribute
that
to
the
appointments
of
men
,
which
is
due
onely
to
the
Divine
institutions
,
and
is
a
sinfull
superstition
,
in
which
they
ought
by
no
means
to
be
indulged
,
but
are
as
to
this
to
be
corrected
,
and
better
informed
by
us
,
under
whose
care
they
are
.
And
thu●
far
having
shewn
you
what
necessity
is
upon
us
to
c
〈…〉
ent
to
the
alterations
that
will
be
proposed
in
this
present
Convocation
,
from
the
great
obligation
we
have
to
remove
the
Scisms
and
heal
the
Divisions
that
are
among
us
,
I
shall
in
the
second
place
shew
you
another
reason
of
this
necssity
from
the
promise
,
whereby
we
have
obliged
our selves
so
to
doe
.
For
the
Bishops
,
in
their
Petition
to
King
James
,
promised
that
they
would
come
to
a
temper
with
the
Dissenters
,
whenever
put
in
a
legal
way
,
and
this
promise
all
the
Clergy
in
the
Land
have
seemed
to
approve
of
by
owning
that
Petition
in
which
it
was
contained
,
as
they
all
plainly
did
who
refused
to
read
that
King's
Declaration
in
compliance
therewith
;
and
therefore
now
we
are
put
in
a
legal
way
by
being
called
together
in
Convocation
,
we
are
bound
to
make
this
Promise
good
.
For
hereby
we
have
not
only
raised
the
expectations
of
the
Dissenters
,
but
also
of
the
whole
Nation
too
,
who
are
earnest
for
the
sake
of
the
publick
good
and
peace
of
the
Kingdom
,
that
the
differences
between
us
should
be
composed
;
and
if
we
doe
nothing
in
complyance
herewith
,
what
can
we
expect
,
but
that
the
general
clamour
of
the
People
will
be
raised
against
us
hereon
,
as
a
base
and
false
sort
of
men
,
who
can
promise
fair
in
times
of
adversity
,
and
forget
all
performances
when
they
are
over
,
and
we
become
the
reproach
of
every
man
hereon
,
I
know
the
answer
hereto
is
,
that
the
Dissenters
will
do
nothing
on
their
part
towards
this
temper
,
and
that
after
all
that
we
can
doe
on
ours
we
cannot
have
assurance
that
any
one
of
them
will
come
over
to
us
thereon
,
and
therefore
it
will
be
in
vain
for
us
to
proceed
any
further
on
this
Project
.
To
which
I
reply
,
First
,
That
it
is
by
no
means
true
that
all
Dissenters
are
so
averse
to
a
reconciliation
with
us
,
as
this
answer
suggests
,
for
I
know
multitudes
that
on
granting
the
alterations
proposed
would
most
gladly
come
in
and
unite
themselves
to
us
.
That
their
Ministers
are
not
so
forward
as
to
this
I
believe
to
be
true
,
because
they
having
many
of
them
very
beneficial
Conventicles
,
where
they
have
a
more
plentifull
Income
,
greater
respects
,
and
a
larger
power
than
they
can
hope
for
in
a
Church
Benefice
,
would
rather
for
the
sake
of
self
interest
continue
as
they
are
,
and
have
no
Comprehension
at
all
,
than
to
be
brought
into
the
Church
thereby
to
their
loss
.
But
with
the
People
I
know
it
will
be
otherwise
,
who
will
in
large
numbers
come
in
to
us
as
soon
as
those
alterations
shall
be
in
our
Churches
;
and
when
they
are
once
come
off
,
it
will
not
be
long
ere
their
Ministers
also
will
be
forced
to
follow
.
But
,
Secondly
,
suppose
it
true
,
That
no
Dissenter
at
all
would
be
brought
over
to
us
by
the
Concessions
proposed
,
yet
I
say
that
we
are
still
bound
as
well
by
interest
as
duty
to
perform
what
we
have
promised
:
For
by
doing
our
part
herein
,
first
,
we
shall
leave
them
without
excuse
,
if
they
be
not
satisfied
thereon
,
and
deliver
our selves
from
abundance
of
their
clamour
,
which
we
are
now
continually
vexed
with
by
them
on
this
account
.
Secondly
,
we
shall
thereby
give
satisfaction
to
the
Nation
,
who
expect
this
from
us
,
and
fix
them
thereby
the
more
firmly
to
us
.
For
say
we
what
we
will
of
the
strength
and
number
of
those
that
are
for
us
,
let
us
not
deceive
our selves
,
As
they
that
are
zealous
for
the
Dissenters
are
no
great
number
,
neither
are
they
that
are
zealous
for
us
.
The
main
body
of
the
Nation
I
look
on
to
stand
indifferently
affected
both
to
them
and
us
,
and
although
they
now
come
to
our
Churches
,
yet
are
they
as
ready
to
joyn
also
with
them
were
they
in
the
publick
Ministry
,
as
in
the
times
of
Cromwell
hath
been
sufficiently
made
appear
.
For
they
think
not
the
Controversie
between
us
of
that
moment
,
and
therefore
cry
loudly
to
us
to
agree
,
and
take
it
very
ill
that
such
discords
and
divisions
should
be
still
maintained
in
the
Nation
so
much
to
the
prejudice
of
the
publick
peace
and
safety
about
such
trifling
matters
as
they
think
them
to
be
which
we
contend
with
each
other
about
.
And
at
present
I
must
tell
you
they
are
readier
to
cast
the
blame
of
all
this
rather
on
us
than
them
because
they
are
now
the
suffering
party
.
But
if
we
do
our
part
on
this
occasion
,
and
make
all
those
steps
to
peace
and
agreement
which
are
proposed
,
we
shall
not
onely
set
our selves
right
with
them
as
to
this
,
but
if
the
Dissenters
do
not
hereon
come
in
and
comply
with
us
,
they
will
so
plainly
manifest
themselves
thereby
to
be
a
sort
of
obstinate
and
unreasonable
people
,
that
the
whole
Nation
shall
condemn
them
and
justifie
us
,
and
be
thereby
firmly
fixed
on
our
side
ever
after
.
But
on
the
contrary
if
we
do
not
our
part
,
but
break
our
promises
,
and
reject
the
present
opportunity
put
into
our
hands
of
doing
our
best
towards
the
restoring
peace
to
this
poor
divided
Church
and
Nation
,
which
all
now
so
earnestly
desire
,
and
the
exigency
of
our
present
affairs
do
make
so
necessary
for
our
safety
,
we
shall
so
far
lose
the
people
of
the
Land
,
and
give
our
Adversaries
that
advantage
over
us
thereby
,
as
I
fear
may
become
our
total
ruine
.
But
,
Thirdly
,
another
reason
there
is
which
shews
the
necessity
of
our
doing
what
is
propos'd
,
because
if
we
do
not
doe
it
most
certainly
the
Parliament
will.
For
it
may
be
very
well
remembred
,
that
in
the
last
Sessions
the
Bill
past
the
House
of
Lords
in
order
hereto
,
and
when
it
came
down
into
the
House
of
Commons
it
was
by
their
desire
that
the
matter
was
referred
to
us
,
and
if
we
now
do
nothing
in
it
,
you
may
assure
your self
the
Parliament
will
resume
it
again
,
and
doe
it
their
own
way
,
and
they
have
the
whole
thanks
for
it
,
and
we
onely
the
odium
of
the
whole
Nation
for
refusing
it
.
To
prevent
which
let
us
not
cast
the
present
opportunity
out
of
our
hands
of
doing
the
thing
our selves
:
for
we
as
Divines
are
best
able
to
doe
it
as
it
ought
without
prejudice
to
the
Church
,
whereas
if
we
cast
it
into
the
hands
of
Laymen
,
they
may
instead
of
altering
Circumstantials
strike
at
Essentials
,
and
so
make
a
breach
upon
the
Religion
it self
to
the
undoing
of
all
.
And
although
this
should
be
avoided
,
as
I
fear
it
will
not
in
some
particulars
I
could
instance
,
as
particularly
in
that
of
our
Orders
,
yet
the
least
mischief
we
can
expect
will
be
totally
to
extinguish
all
Convocations
for
the
future
,
and
resolve
the
whole
power
of
the
Church
into
the
two
Houses
of
Parliament
,
and
thereby
perpetually
fix
that
reproach
of
the
Papists
upon
us
,
that
our
Religion
is
a
Parliamentary
Religion
.
And
whether
the
Church
of
England
is
now
met
together
onely
to
be
felo
de
se
is
that
which
the
Members
of
this
present
Convocation
are
earnestly
desired
to
consider
.
But
in
answer
to
all
this
your
third
head
of
Objection
tells
us
,
That
how
necessary
soever
this
may
be
from
the
abovementioned
Reasons
,
yet
this
is
no
proper
time
for
it
,
when
so
many
of
the
Fathers
of
our
Church
,
and
other
eminent
persons
of
the
Clergy
by
their
Suspension
stand
incapacitated
to
act
with
us
in
this
matter
,
and
that
because
if
this
be
now
done
,
when
their
consent
cannot
be
had
in
the
doing
of
it
,
they
will
renounce
it
all
,
and
by
sticking
to
the
present
Form
create
a
new
Schism
among
us
,
and
thereby
as
great
a
breach
be
made
in
the
Church
on
the
one
hand
,
as
possibly
can
be
made
up
on
the
other
.
And
this
I
hear
is
a
reason
much
insisted
on
to
defeat
the
whole
design
and
intent
of
this
Convocation
But
in
answer
hereto
I
must
tell
you
those
excellent
persons
are
very
little
beholding
to
them
that
talk
of
them
at
this
rate
,
there
being
nothing
that
can
be
a
more
bitter
Libel
against
them
.
For
is
it
possible
to
imagine
that
those
who
have
so
eminently
signallized
themselves
in
the
defence
of
the
Church
,
and
so
readily
yielded
themselves
to
be
Confessors
for
it
(
as
all
well
know
in
the
late
Reign
)
should
now
on
a
sudden
turn
their
hands
against
it
to
wound
and
destroy
it
,
and
all
this
onely
out
of
a
desperate
peevishness
,
because
they
have
some
infelicities
at
present
upon
them
which
none
of
us
can
help
.
Far
be
it
from
those
eminent
Fathers
of
the
Church
to
become
guilty
of
so
great
a
wickedness
against
it
,
and
I
must
tell
you
it
is
impossible
they
ever
should
,
whatsoever
some
men
may
talk
hereof
to
serve
their
own
purpose
.
For
how
can
they
who
have
so
long●
preached
and
wrote
against
Schism
and
the
wickedness
of
it
in
separating
from
the
Church
without
a
just
cause
,
now
become
guilty
hereof
themselves
,
when
there
is
no
cause
at
all
to
drive
them
to
it
?
Should
we
indeed
put
any
thing
either
into
our
Liturgy
or
Constitutions
,
which
is
contrary
either
to
the
Doctrine
or
the
Precepts
of
our
Religion
,
I
must
confess
then
there
would
be
reason
for
them
to
separate
,
and
I
my self
would
make
one
of
their
number
;
but
those
that
are
most
hot
against
the
design
of
this
present
Convocation
do
not
tell
us
that
any
thing
of
this
is
likely
to
be
done
therein
,
and
therefore
we
may
suppose
the
Liturgy
after
its
present
review
will
have
nothing
of
this
therein
,
and
that
any
then
should
separate
from
us
in
that
where
they
can
find
no
fault
to
object
is
a
thing
that
cannot
be
imagined
,
but
of
such
onely
as
are
most
perversly
bent
against
Reason
and
Conscience
to
doe
all
the
wickedness
they
can
to
gratifie
a
peevish
humour
.
And
therefore
those
that
talk
after
this
rate
of
those
excellent
and
most
Religious
persons
have
a
great
deal
to
answer
for
to
them
for
the
injury
which
they
doe
them
by
this
slanderous
and
vile
imputation
.
But
since
they
will
have
it
so
we
will
for
once
(
begging
their
pardon
for
doing
so
)
suppose
what
they
suggest
to
be
true
,
that
those
who
are
now
of
so
tender
a
Conscience
in
reference
to
the
Oaths
,
will
have
none
at
all
as
to
this
which
is
a
much
plainer
case
,
but
go
on
in
opposition
to
all
which
we
shall
do
in
this
present
Convocation
to
make
that
Schism
which
they
would
fright
us
with
,
the
hurt
will
be
so
little
which
they
will
be
able
to
doe
us
thereby
,
as
that
it
will
not
need
either
to
be
feared
or
regarded
by
us
.
For
their
number
is
so
small
,
and
the
Proselytes
they
are
like
to
get
so
few
,
and
the
resentments
of
the
State
will
be
so
heavy
upon
them
,
as
being
enemies
to
them
as
well
as
us
in
this
opposition
,
that
they
can
no
sooner
appear
in
the
Schism
which
is
talked
so
much
of
,
but
they
must
immediately
be
crush'd
and
fall
to
nothing
,
and
therefore
to
talk
of
this
as
some
do
,
in
so
formidable
a
manner
for
the
obstructing
all
the
good
intentions
of
this
present
Convocation
,
is
a
Scare-crow
which
Knaves
may
lift
up
,
but
none
but
Fools
can
be
frighted
therewith
.
And
thus
far
having
shewn
you
the
necessity
which
urgeth
us
to
doe
what
may
become
us
in
this
present
Convocation
,
methinks
the
case
is
so
plain
,
that
I
cannot
imagine
from
whence
it
is
that
the
present
opposition
may
arise
,
unless
it
be
that
some
,
when
they
hear
of
Reformation
,
are
afraid
of
their
Church
power
and
Church
promotions
.
If
this
be
the
matter
,
as
I
doubt
it
is
,
that
makes
so
many
hang
off
from
the
publick
good
of
the
Church
at
this
time
,
I
desire
they
would
consider
whether
they
doe
not
take
the
most
effectual
course
to
bring
that
about
which
they
fear
.
If
by
such
moderate
abatements
as
are
required
we
give
satisfaction
to
the
Nation
,
they
will
be
the
better
inclined
to
bear
with
us
in
all
things
else
,
and
make
the
continuance
of
our
establishments
more
lasting
among
them
.
But
if
on
the
contrary
,
by
our
refusal
,
we
provoke
them
against
us
,
I
know
not
but
that
,
instead
of
that
moderate
and
just
reformation
which
they
will
now
be
contented
with
,
they
may
take
the
matter
into
their
own
hands
,
and
bring
us
to
that
of
Scotland
,
which
we
are
so
much
afraid
of
,
and
deprive
us
of
all
.
And
of
this
we
have
a
plain
instance
in
the
Case
of
the
Council
of
Trent
.
Had
they
granted
any
moderate
Concessions
to
the
just
demands
of
the
Germans
,
and
yielded
them
but
some
of
those
things
which
are
now
a
burthen
to
them
,
and
which
they
would
be
gladly
rid
of
,
if
they
could
with
reputation
,
I
doubt
not
the
Church
of
Rome
might
have
retained
its
power
over
the
whole
Latin
Church
till
this
time
;
but
their
jealousie
of
this
power
making
them
rigorous
to
yield
nothing
,
hath
put
them
in
the
direct
way
to
lose
all
.
And
if
we
follow
the
same
course
,
I
doubt
the
same
effect
will
ensue
.
In
summ
,
such
bye
ends
are
always
most
unjustifiable
in
Ecclesiastical
Councils
,
in
which
no
considerations
of
secular
interest
,
but
those
onely
which
may
best
tend
to
the
Honour
of
God
and
the
Salvation
of
men
ought
to
influence
all
our
determinations
,
and
could
we
but
all
come
together
with
this
mind
,
I
should
think
our selves
so
sure
of
the
blessing
of
God
upon
all
our
endeavours
,
that
I
durst
promise
you
all
the
good
success
from
this
Convocation
that
can
be
desired
,
whatever
appearance
there
may
at
present
be
to
the
contrary
.
As
to
the
account
which
you
desire
of
our
Proceedings
hitherto
,
I
can
onely
tell
you
,
that
on
Monday
last
we
chose
our
Prolocutor
,
and
adjourned
to
this
day
,
and
are
now
again
adjourned
till
Monday
next
,
and
then
we
expect
to
have
our
Commission
to
act
and
fall
to
business
.
The
first
thing
to
be
brought
before
us
will
be
the
reformation
of
the
Kalendar
,
that
is
,
whether
the
Apocryphal
Lessons
shall
be
struck
out
or
no
;
and
here
I
apprehend
the
main
Question
will
come
to
the
debate
,
whether
Alterations
,
or
no
Alterations
:
If
the
latter
be
carried
,
you
will
have
your
desire
,
and
I
my
liberty
again
to
return
home
,
where
the
old
saying
,
Quos
Deus
perdet
dementat
,
must
necessarily
have
that
influence
upon
my
mind
,
as
to
make
me
fear
our
total
ruin
cannot
be
long
behind
after
so
great
an
infatuation
;
if
it
must
be
so
,
I
am
sure
our
sins
have
deserved
it
,
and
God
endue
us
with
Patience
to
submit
thereto
.
I
am
,
Sir
,
Your
affectionate
humble
servant
,
A.
B.
Nov.
27.
1689.
FINIS
.