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Yet the Power of changing them is a Demonstration, that there is no Neceffity of their being in all Places one and utterly like.

The Fourth Proposition is manifestly built upon the Supposition of a Christian State, and that the Magistrate has actually interposed in the Appoint, ment or Confirmation of Traditions and Ceremo nies. This being observed, the Truth of the Propofition is self evident, provided the Magistrate may in such Cafes exercise his Authority, touching which Point fee the Discourse of the Independency of the Church on the State, Chap.

The Fifth Proposition necessarily follows from, or rather is-contained in, the Third.

Thę THIRTY: FIFTH ARTICLE.

Of Homilies.

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HE second book of Homilies, the ferveral titles where

of we have joyned under this article, doth contain a godly and wholfom do&trin, and necessary for these times, as doth the former book of Homilies, which were set forth in the time of Edward the VI. and therefore we judge them to be read in Churches by the ministers, diligently and di. ftinetly, that they may be understood of the people.

Of the Names of the Homilies.
F the right Use of the Church.
2. Against

, Peril of Idolatry,
3. Of Repairing and Keeping clean of Churches,
4. Of Good Works: First, of Fafting,
$Against Gluttony and Drunkenness.
6. Against Excess of Apparel,

7: of

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.-7. Of Prayer
8. of the place and Time of Prayer.
9. That Common Prayers and Sacraments ought to be
ministred in a known Tongue.

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19. of the Reverent Estimation of God's Word. ; soj
II. Of Alms-doing.
12. Of the Nativity of Chrift.
13. Of the Pasion of Christ.
14. Of the Resurrection of Chrift:
19. Of the Worthy, Receiving of the Sacrament of the

Body and Blood of Christ.
16. Of the Gifts of the Holy Ghost.
117. For the Rogation Days.

18. Of the State of Matrimony.
19. Of Repentance.
20. Against Idleness.,
21. Against Rebellion.

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These Expreflions, we judge them to be read in Chur? ches, &c. must needs mean, that the Homilies are such as may lawfully and profitably be read therein. But this, as the Rubric in the Communion Office expresly declares, is upon Supposition, that there be no Sermon. For our Church does not állow of using a Sermon and Homily at the same time.

Now that the Two Books of Homilies do contain godly and wholsom Do&rin, and necessary for these Times (viz. the times of which the Compilers undoubtedly spake, even their own Times) and that they may consequently be read in Churches, &c. will appear upon the perusal of them; for they establish and confirm their own Doctrin þy Reason; Scripture and Antiquity.

Only

Art. XXXV. Only it must be remembred, that he who subscribes this Article, is not supposed thereby to declare his Approbation of every Particular, which is found in the Homilies. For tho* our Subscription to the Articles ties us up to every single Proposition of the said Articles : yer 'tis unreasonable to extend a single Proposition in the Thirty fifth Article, to an Approbation of every Proposition, that may be found in a whole Folio Book, of merelý Human Composition; and in which, upon that Account, 'rwould be a Miracle, if nothing were either really amiss; or what an honest Man might with a very good Conscience diffent from. And I dare say, whoever carefully examins the Homilies, provided he be otherwise well affected to the Eftablished Church, will heartily wish for, and be very ready to allow, this Sense of our Subscription - 5

But yet, because in Matters of Subscription a Man ought to take effe&ual Care, that he deals openly and fairly, that he does not trifle with Sa. cred Obligations, and play with Sețled Impoficions, and thereby give his Conseience, either such a Wrench as may often make his Heart ake, or fuch a Loofe as may debauch it in other Instances for these Reasons, I say, and also that I may both filence such as strain every thing to a false and bad Senfe, and render those perfectly easy, who are willing to admit a good and true one; I shall subjoin a decisive Explanation of our Subscription this Article. 1.1

Bishop Morton having wrote a Defence of the Sur pliss, the Cross, and Kneeling at the Sacrament, Dr. Ames publish'd: a Reply to it. To this Reply Dr. John Burgesvreturn'd an Awfwer, which occasioned Dr. Ames's Fresh Suit, to which Mr. Kitchel rejqinéd, and so the Controversy ended,

Now

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Now Dr. Burges had formerly, by some indiscreet Superior, been deprived for Nonconformity. But afterwards he presented his Sense of the Terms required, first by the Hands of the Bishop of Winchester (Dr. Lancelot Andrews, I presume) to King James the First, and then to the Arch-Bishop of Canterburj, Dr. G. Abbot: and thereupon he was restored to the Exercise of his Ministry.

He gives us an Account of this Matter in the Preface to his Answer to Dr. Ames, p. 18. in these Words, And after that time, even the very Day in which I was deprived for refusal of Subscription, I did openly before (I take it) an Hundred Witnesses (whereof some yet remain) profess, that if it should be made plain to me, that there was no such Alteration in the Church's Intendment as I apprebended, I would then subscribe, as I had done before, without Scruple. And accordingly afterwards I did freely Subscribe, after that His Majesty bad seen the Interpretation of things which I bad conceived, and satisfied my self in, and bad allowed them : and after that my Lord's Grace of Canterbury that now is, bad told me, that they were not my Senses, but the very true Meaning and Sense of the Church of England, whatsoever fome Men out of the

Ryot of their Wits had discoursed. These Interpretations I will Subjoin to this Discourse, because it may do some Men good.

Accordingly he does subjoin that Paper, Pref. p. 23, &c. under this Title, A Particular of those Inn terpretations of some Things, questioned in the Matter of Subscription, with which I had fatisfied my self in former times, and with which I offered to subscribe the Same Day wherein I was deprived for not subscribing; which were after presented to His Majeftie by the then Bishop of Winchefter, and after to my Lord's Grace of Canterbury, upon which I was restored to my Ministerie. And at the End of it he has these Words, These

. Interpretations

King

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King James accepted, and my Lord's Grace of Canterbury affirmed them to be the irue Sense and Intention of the Church of England.

Now it must be observ'd, that this Book was publish'd by the special Command of King Charles the Firft, as the Title Page informs us, and that the Doctor's Dedication to that King begins in these Words,

Most Gracious and Dread Soveraigne, It pleas’d your excellent Majestie by your Letters to me vouchsafed, both to fignify your Highness-difike of my Suppresing what I had written fome Tears past in Maintenance of the Reverend Father the Lord Bifrasp of Coventrie and Litchfield, bis Defence of the ceremonies of this Church of England, against an intemperate and fcurrilous Reply made thereunto by a nameless Author : And also straitly to charge me" forthwith to deliver my Papers on that Subje&t, into the Hands of the said Reverend Bishop my Diocefan, that it might be seen, how well. I had vindicated the Honor both of this Church, and of that worthy Prelate, from the Calumnies and Indignities cast upon both by that Replier.

In dutiful Obedience to that your Majesties Injunction, I bave so done; not keeping back any part of what I bad then finish’d, nor presuming to stay it any longer in my Hands, till the rest might have been added, for fear of incurring your Majesties Displeasure. And

now,

that

my Rejoinder (even unperfect as it was) bas taken Life and Motion from the Breatb of your Majesties Command, it comes abroad into the World.

Whoever confiders the Circumstances above'related, will be forc'd to acknowledge, that no Interpretation of the Sense of our Subscription to the Thirty fifth Article can be more authentic, than that which was accepted, as well by King James the First (in whose Time the Canon prescribing the Form of it was made) as-by the Arch-Bishop of

Caus

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