upon them or Imposing them as Parts of Gods Worship and thus may bring in Superstition and Idolatry Answ If you desire to receive full satisfaction in this you must look upon the Doctrine of our Church whence the Grounds of the Imposition and Practice of these Ceremonies are drawn That is the Truest and Surest Rule to go by Examine the xxxix Articles agreed upon by all our Divines Anno Dom. 1562. which are called by some Our English Creed containing the summe of our Faith and the Doctrine of our Church The xxth Article speaketh plainly in the end of it Though the Church be the keeper of Gods Word Yet as it ought not to Decree any thing against the Word of God so besides the same ought it not to inforce any thing to be Believed for Necessity of Salvation And again in the end of Artic. 34. Every Particular or National Church hath Authority to Ordain Change and Abolish Ceremonies and Rites Ordained onely by mans Authority so that all things be done to Edifying And for Particulars search the Canons of our Church made Anno Dom. 1603. where in the 30th Canon the lawful use of the Cross in Baptism is fully Explained thus That it is no part of the Substance of that Sacrament being used addeth nothing to the Perfection and Vertue of Baptism nor being omitted detracteth any thing from the Effect and Substance of it but is used onely as Primitively as a Lawful outward Ceremony and Honourable Badge whereby the Infant is Dedicated to the Service of him that died upon the Cross And for Decency of Apparel Injoyned to Ministers in Can. 74. thus All which Particulars concerning Apparel prescribed our meaning is not to Attribute any Holiness or special Worthiness to the said Garments but for Decency Gravity and Order Now if you find in the General Doctrine of our Church which is Visible and ought to be in Charity the Rule of Judging Particulars that she doth not onely disclaim those Superstitious Grounds but doth farther declare The Grounds of such General Imposition of all these Ceremonies to be onely in a Civil manner to be Imposed for Distinction Order Decency and Uniformity and not for any Religious Opinion that they put in them you have little Reason to be Jealous or Suspicious of any ill meaning in your Governours to whom you owe Charity which thinketh no Evil as well as Obedience and Submission Here you see fully and plainly that Christian Libertie is not against the Duty and Obedience which we owe to our Governours and Lawful Magistrates but rather Tieth us in things Indifferent Lawful and not Contrary to the Words of God to all kind of Duty to all our Lawful Governours To Fathers to Masters to Husbands to Pastours to Magistrates Kings and Rulers and by the strongest Bonds of Obedience Of Wrath as the Scripture speaketh Of Conscience and for the Lords sake Thus I have done my Indeavour to give Satisfaction I speak as to Wise Understanding Rational and Moderate Men Free from Passion Prejudice and strong Affections to Judge aright of things You know that Innovations are dangerous either in Church or State It was an approved saying of Seneca that Divine Heathen of Old Non expedit Concutere Faelâ—cem Statum It is neither the part of a Wise Man nor yet accounted Safe to shake or disquiet a well setled State Nay Remember that Old Rule in Policy of State Malum bene positum non est movendum An evil as onely Inconvenient being placed well is not to be Removed It is no Wisdome if a Stone stand a little out of square in a great Building by Pulling it out to indanger the Fall weakning or shakeing the whole Frame An Inconvenience is better then a Mischief If it could be found and proved that there were some Errours in this Book of Common Prayer If they be small they might be borne with If they be such as some may Judge them not to be Tolerable yet they may be Corrected and Amended and not the whole Frame pulled down But we may make that Challenge to all our Adversaries which Mr. Deering in a Book called A sparing restraint c. doth against Mr. Harding Look if any Line be blameable in our Service and take hold of your Advantage I think Mr. Jewell will accept it for an Article Our Service is good and Godly Every tittle grounded upon Holy Scriptures and with what Face do you call it Darkness If this Book should now be put down after so many years Continuance in our Realm and a New Form set up to satisfie the Scruples and Fancies of some Self-conceited people who are never long content with any thing Think what sad Consequences would follow upon it The Papists would and might Triumph and Insult that our Church is Corrupt and Impure and hath been full of Errours and Corruptions from the first Beginning and from the first Foundation of it the putting down of it upon such an account must needs be a Confession and Acknowledgement of Errours in it to all the world The Non Conformists They would also crie out and seeming Just that they have been wrongfully Presented all this while onely because they would not Submit and Subscribe to Errours And the Common people would generally take a New Liturgy to be a New Religion Thus that weighty saying of St. Augustine would fall upon us Ipsa Mutatio Consuetudinis etiam quae adjuvat Utiliâ—ate Novitate perturbat The very Novelty of such a Change would more offend then the Profit of it would do Good Reason well tell us if this be yeelded to the same Reproof must justly come upon Our Liturgy of Variety Uncertainty Unconstancy which Dr. Suâ—cliffe in his Book De Missa chargeth truely upon the Romane Missal and what Obloquie and Reproach will this Occasion to us and to our Religion But to cleer Our Book from all such Aspersions and to Confirm the Perfection of it we have the Testimony of that Learned and Glorious Martyr Dr. Rowland Taylour given above a Hundred years agoe Who as Mr. Fox Recordeth in his Examination Jan. 22. Anno Dom. 1555. before Bishop Gardiner then Lord Chancelour and other Commissioners spake thus There was saith he set forth by the most Innocent King Edward for whom God be praised everlastingly the whole Church Service with great deliberation and the Advice of the best Learned in the Realm and Authorized by the whole Parliament and Received and Published gladly by the whole Realm which Book was never Reformed but Once and yet by that One Reformation was so fully Perfected according to the Rules of our Christian Religion in every behalf that no Christian Conscience could be Offended with any thing therein Contained Here you have his Judgement not onely of the Perfection of this Book of Common Prayer but also of the very first Making and Composing of this Book who doubtless knew the Truth and spake the Truth For this was spoken by him within
Imprimatur hic Liber cui Titulus A Peaceable Moderator Joh. Hall R. P. D. Episc Lond. a sac Domest Ex aedibus Londinens A Peaceable Moderator OR SOME Plain Considerations to give Satisfaction to such as stand Dis-affected to Our BOOK OF COMMON PRAYER Established by Authority Clearing it from the Aspersion of Popery and giving the Reasons of all the things therein Contained and Prescribed Made by Alan Carr an Ancient Minister and Friend of Peace LONDON Printed by G. Miller for William Crooke at the Three Bibles on Fleet-Bridge 1665. The Preface IT was the complaint of Doctor Eedes that Reverend Dean of Worcester long ago the fatal misery of these latter times hath made nothing good but in Shew nothing true but in Opinion when for Justice between Kingdom and Kingdom the longest Sword hath eaten up the Law of Nations and for Justice between Subject and Subject under the same Government Laws are lost in the cases of Law And for the Preserver of all both Truth and Justice Religion it self is in a manner lost in the Questions of Religion Our Fathers you see complained that the dayes were bad we have too much cause to cry out that they are worse and our fear is that yet we have not seen the worst That of the Heathen Poet will still be verified Aetas parentum pejor avis tulit nos nequiores mox daturos Progeniem vitiosiorem Never were more Questions among us raised about Religion then in these days yet never less practice of the duties of Religion We all cry up Religion with our mouths and lips but deny the power of it in our Actions and in our Lives so that we may say as that worthy Whitaker from Linacer did Aut hoc non est Evangelium aut nos non sumus Evangelici Either this is not the true Gospel which we do profess or if it be the Truth our Actions are not suitable to our Profession nor our Lives answerable to the truth of this Gospel We have marr'd the very face of Religion being in Matters of Religion broken into as many Sects Factions Shreds and Pieces almost as be Heads and Persons among us Every man generally differing in his Opinion one way or other from his Neighbour we have Conformists Non-Conformists Separatists Presbyterians Independents Anabaptists Quakers â—anters Seekers and what not Some of all Religions some of no Religion And all Scepticks questioning all that ever waâ— before us not only so but opposing themselves against all Antiquity every man framing Religion to himself which without Gods mercy mâ—st needs bring Confusion in the end We are all Self-conceited highly opinionated and puffed up with the conceit of our own Knowledge Parts Gifts and Graces so that we need Solomons check Eccles 7. 18. Be not thou just over much neither make thy self over wise Some are of such a cross humour high-conceited and contentious Spirit that they raise and foment vain Janglings Differences and Disputes about such things as themselves neither know nor understand whom I may well liken to those two Manlius speaks of who meeting together fell in Discourse and at last to a hot dispute about their Faith One said he was of Doctor Martins Religion the other stood stiff that he was of Doctor Luthers Opinion not knowing poor Simpletons that Martin and Luther were both the names of one man These divisions in Opinion mâ—st needs cause great Distractions in the hearts of well-meaning people who seeing the differences among us about Religion and not knowing what to chuse or to whom to cleave become very Atheists in their judgments and resolve to pitch upon no Religion at all This we may lament but so much liberty hath been given so long in these distracted times and people generally grow so high that we have little hope to amend it yet it lieth upon every one of us to give our helping hand wherein we can to make up our Breaches to heal our Rents and Wounds and to give that information to our people in a mild and gentle way Seeing Ignorance is the general ground of all Errours and that Natura vult Duci non Cogi whereby they may come to see the Truth and the true state of things and so by degrees may be reduced to a better temper with Gods blessing brought into the Unity of the Church and may all endeavour to keep the Unity of the Spirit in the Bond of Peace Many stumble much at our Bock of Common Prayer Established by Authority and some of them I take to be good Christians honest moderate and well-meaning people and have found by experience much of their Dis-affection to it doth lie upon their Mistake through ignorance not peevish wilfulness because they do not understand the true Grounds and Reasons of the things therein contained and required mistaking much the right meaning of them If this may contribute any thing to their better Satisfaction I shall account this my Labour to be well bestowed Some are against all Forms of Prayer all Liturgies as they are prescribed and stinted Forms of Administration Others again are not against Forms but take Exceptions against this our Book of common-Common-Prayer Established by Authority TO begin with those who account all Forms of Prayer to be unlawful and condemn all Their Grounds and chief Objections are these Object That to be tied to a set Form of Prayer is a stinting of the Spirit of God Answ To this we shall Answer 1. We find set Forms of Prayer prescribed by God himself in the Old Testament and by Christ and our Saviour in the New and therefore we cannot but judge that they are allowed and approved of God There were set Forms of Prayer prescribed to the people of God of old and used by them To the Priests by Moses from the mouth of God himself Numb 6. 23. Another used by Moses himself who had abundance of Spirit both at the setting forward and resting of the Ark Numb 10. 35 36. In case of an uncertain Murther Deut 21. 7 8. In paying their third years Tithe Deut. 16. 13 14 15. At a publick Feast Joel 2. 17. The 92 Psalm was appointed for the Sabbath and so used and the 102. Psalm was the Prayer of the Church Christ himself in the New Testament gave a Form of Prayer to his Disciples Luke 11. 1. Which the Directory tells us is not only a Patern of Prayer but it self a most Comprehensive prayer and recommended there to be used in the Prayers of the Church And the Christian Church hath been so far from condemning all Forms as utterly unlawful that for about twelve hundred years she hath thought it expedient to use them in Publick Divine Worship besides all this herein they condemn all the Reformed Churches which as they themselves cannot but acknowledge have their Liturgies The Churches of Francâ— â—enâ—va the Lower and Upper Germany have still set Forms of Prayer and Scotland had till these distracted times either Imposed or at
Enjoyned by Authority to be used Obj. The grand great and chief exception that is taken against our Liturgy is that our Book of common-Common-Prayer is Popery taken out of the Popish Mass-book Answ To this we answer in general before we come to examine particulars Be pleased to take into your consideration this moderate point of Wisdom that all that the Papists have or make use of cannot properly be called or accounted Popery as we call Popery The old Rule is good here Qui hene distinguit bene docâ—t It is the part of a Wise-man to distinguish things to put a difference between things and not to confound and put together things that differ Therefore we should rightly know what Popery is Popery is properly the Errours Abuses Corruptions Superstitions Idolatries and Abominations which are used and mantained by the Pope Papists and Church of Rome either in Doctrine or Worship These indeed may properly and truly be called and accounted Popery if we submit our selves to the Pope of Rome receive his Laws his Doctrine his Worship if we cleave to his Adherents to them that worship him and receive his Mark if we maintain or profess either those false Doctrines or that Superstitious or Idolatrous worship which is professed among them and maintained by them Then indeed we may be rightly said to fall into Popery and to incline unto iâ— but if we call all those truths which they have and are kept sound among them in matters of Doctrine or those things which in matter of Worship are good and pure and free from corruption by the name of Popery we are very much mistaken If we must make use of nothing in the Service and Worship of God which they use nor may have liberty to assume to our selves the right use of those things which they do or have abused being purged from their corruptions we must then leave and renounce the Scriptures both the Old and New Testament both Baptism and the Supper of the Lord yea renounce all the Ordinances of God pull down our Churches and abandon all Religion Now it is known to the world that the Church of England renounceth the usurped power of the Pope of Rome and doth disclaim all his Religion and Laws all Errours Heresies Superstitions Idolatries and Abominations of the Church of Rome so that no man can accuse her unjustly of Popery or brand her with the name of Popery seeing she hath made a full Separation from the Church of Rome And though she maketh use of some things which they use in the Service and Worship of God yet they are such things as are lawful in themselves and fully purged from their Corruptions and Superstitions and cannot justly be accounted or called Popery The Church of Rome was once a true and sound Church though we profess no perfection in the world and not so pure but might be tainted with some Corruption and was famous for the profession of the true Faith and Doctrine of Christ Rom. 1. 8. Their Faith was spoken of throughout the whole world and as for her Bishops they were godly men most of them being Martyrs for three hundred years after Christ and more yet she was never accounted the Catholick or Universal Church but a Member of the Catholick or Universal Church But as time doth corrupt all things so she by degrees fell into corruption The Church of England even in the time of Popery was a Member of the Catholick or Universal Church and had not the being of a Church of Christ from Rome or by separating her self from Rome but having her eyes opened to see her Errours and her Spirits quickned and revived she began to think upon a necessity of Reformation and so cast off the yoak of Anti-christ and the usurped power of the Pope of Rome with all his Errours Superstitions and Abominations and sought to bring her Children to the right Faith of Christ and to the true and pure Worship and Service of God And examining the Liturgy and Book of Common Prayer then in use and finding it corrupted and fallen from the ancient purity she composed a new one of her own and though perhaps in some things it might not be much disagreeing from the former yet seeing those things were pure and sound free from corruption and after the ancient Form of Liturgies of the Church she thought good to retain them and to continue them for her use We do acknowledge our Liturgy and Book of common-Common-Prayer to be the work of man and as by man it was first composed so by man it may be at any time altered or put down and there is no work of man so perfect though never so absolute and compleat but may have some Errour in it or be tainted with some Corruption But that it is Popish Superstitious Idolatrous or Anti-christian as some who had more Zeal then Knowledge have been bold to defame it savoureth of too much Ignorance Pride Rashness and Presumption This we altogether deny and the very Ordinance of Lords and Commons which did put down this Book of common-Common-Prayer as you may see in the Preface to the Directory did not accuse it of any such matter as Superstition or Idolatry no nor so much as of Errour but speaketh reverently of the first Composers of it and modestly and discreetly of the Book it self onely they alledge this that they found by experience that it proved an offence to many at home and abroad disquieted many mens Consciences of Ministers and others was too much heightned by the Prelates made as it were an Idol by many ignorant people was a means to hearten Papists and to nourish an idle Ministry therefore did agree and resolve to put it down and to set up the Directory in its room Though it be granted that some things in this our Book do agree with theirs not so much perhaps as some imagine and give out yet if we do acknowledge that Rome was once a true and sound Church we cannot but suppose her Doctrine and Worship Then to be sound and pure although since it hath been corrupted if then upon our Reeformation for we did not make a new Church but only reformed the Errours of the old our prudent Reformers did take such things as were good and pure after the ancient Form of the Liturgies of the Church which they had corrupted with Errours being purged and refined for their use what just cause have we to complain The abuse of a thing doth not abolish or take away the Right use of it that were as the Heathen said to take the Sun out of Heaven that hath been worshipped and abused There is no Creature made by God or thing used and made by man but hath been some way wronged or abused They were Wise-men and godly men who did at first make and compose this Book of common-Common-Prayer some of the chiefest of them being Martyrs and burned in Queen Marys days for the Profession of our Protestant Religion and
and slugging thereby to quicken their attention raise their Devotion and by degrees to bring them to the understanding of that which was said that they might not offer a blind sacrifice to God but might do all with Knowledge and Devotion These things they thought fit and necessary and we conceive no understanding man can count them unlawful or can justly except against them Obj. But it may be said these things might be good and necessary at that time but now we have more light to discover Errours and many take offence at the Book Therefore to give satisfaction it were good that it were put down Answ To this it may be answered We cannot discover Errours where there be none though some may and many times do judge some things to be Errours wherein they erre themselves they being none But 1. Whereas many people stand much upon this saying That we have more Light then our fore-Fathers had we desire to know what Light it is either it must be a natural Light or a spiritual Light and that either Inspired or Revealed either it must be meant of the Light of knowledge or of the Light of grace or it must be meant of a general Light which is common to all men or of a particular Light which is imparted in a more special way to some peculiar persons either by Inspiration or Revelation we know of no other kind of Light Now we confess if we look upon the generality of our people of these times though some be blind and ignorant enough we have generally more Light of knowledge then our fore-Fathers had because we have more plenty of the means of knowledge we have the Scriptures open in our own Tongue to be read by every one that either can or will read which before were kept from the common people we have Divine Service read also in our English Tongue which before was all in Latine Then we have constant Preaching Teaching Catechising to bring the people to knowledge so that we have more Brain-knowledge for Discourse then our fore-Fathers had But then look again upon the generality of our people in their Carriage Conversation Lives and Actions we cannot but see that we have less Saving knowledge less Light of grace in our hearts then our fore-Fathers had Then again though the general sort of men of our dayes have more Light of knowledge then our fore-Fathers had as having more means of Instruction to gain it though less Light of grace in their hearts Yet look upon particular men not to mention the times of the Primitive Church when they had those extraordinary gifts of the Spirit what particular men can we name either of these our times or of late times who had more Light of knowledge that is more Learning or more Light of grace that is more Holiness and Graciousness in their Lives then either those ancient Fathers who were since those Miraculous Gifts ceased Ambrose Hierome Augustine and others or then those who were the Reformerâ— of this our Protestant Religion and Martyrs the Compilers the Composers and Defenders and maintainers of this Book Search the Acts and Monuments of our Church take a full view of their Examinations Disputations and especially their Godly and Divine Letters you cannot but see how full they were of Light of Light of the spirit of knowledge of zeal of grace of holiness and all spiritual Gifts You shall there find how roundly and resolutely Mr. Philpot replyed upon Doctor Morgan Thou art not able to answer the Spirit of God which speaketh in me for the defence of his true Religion I am able by the might thereof to drive thee round about this Gallery before me We have little cause if we compare with them to brag of our Light as if we had more Light of knowledge or more Light of grace then they had but may remember the old Proverb Young Folks and Children think their Fathers to be Fools but their Fathers know them to be Fools As for those who are Enthusiasts pretending to immediate Revelations and depending wholly upon the Light and Guidance of the Spirit neglecting and despising the means which God hath appointed us we cannot but account them either meer Fancies or the Delusions of the Devil 2. Whereas it is pretended that many take offence at this Book We know there is Scandalum Datum and Scandalum Acceptum an Offence given and an Offence taken Many take an offence where no just cause where no just occasion of offence is given The Jews Scribes and Pharisees often took offence at our Saviour Christ as we find in the Gospel at his Words at his Works at his Doctrine at his Miracles yea at his Life and Conversation that he was a Glutton a Wine-bibber a friend to Publicans and Sinners yet no just cause of offence was given by him Some are so nice and curious so fantastick and self-conceited in these days that they take offence at every thing yea at nothing things of no Concernment as the Bull is offended with a Red colour the fault is not in the things but in themselves But for those things which were excepted against as offensive in the Book of common-Common-prayer being most of them Words Phrases of Speeches wrong Translations or somewhat hard expressions They are all or most of them especially such as gave any seeming ground of just exception are Altered Corrected or Expung'd in this our new Book of common-Common-prayer to give satisfaction But to put down this Book and set up a new Form they did not think fit and considerable Reasons may be given for it 1. If they should put down this Book when as no man can alledge that there is any thing in it Repugnant or contrary to the Word of God nor any necessity requiring it it must needs be accounted a great disparagement to the Wisdom and Judgment of our first prudent Reformers of this our Protestant Religion who were counted Learned Godly and Wise-men took a great deal of pains and care to compose it and setled it as they thought with a great deal of Wisdom and Discretion yea gave their Lives to the Fire to maintain it We have great cause not only to Honour them but to preserve their Credit and Esteem because a part of the Credit of our Protestant Religion dependeth upon their Credit ye know what odious and Reproachful terms some brand our Religion with and therein blast the Credit of our Reformers also The Lords and Commons who did put down this Book of Common prayer yet were so tender of the Honour of our first Reformers that in their Preface to the Directory which is to be seen by all they profess to the World that they did it not from any love to Novelty or intention to discourage our first Reformers whom we acknowledge say they as excellent instruments raised by God to be in the purging and building of his House and desire to be had of his and our Posterity in everlasting remembrance with
thankfulness and Honour Now what tribute of thankfulness and Honour shall we give them if no just cause requiring it we slight despise and reject this their Work which they Composed with so much pains industry care wisdom and discretion went through so many difficulties and dangers to compass it yea gave up their Lives to the Fire to Defend iâ— 2. The putting down of this Book would also call in question the Wisdom and Gravity of all our Parliaments which have been these hundred years which have not only passed it over and consented to it but Established it and again and again Confirmed it by Law Our Parliament is the great Representative of our Land and Kingdom made up of the most Learned most Wise most Godly and choicest men of the Realm And if this Book were so Erroneous Superstitious or Idolatrous as some defame it surely we cannot conceive but some of them would have seen and observed those Errours and moved to have had it some way changed or altered in so many years seeing they are as much concerned in it as any and their duty doth much lie upon it to see our Religion pure the putting down then of it now upon such an account could not but be a great blemish to them 3. This would also prejudice and wrong not only the Learning and Wisdom but the Integrity Sincerity and Conscientiousness of all our Godly and Grave Divines who have lived and been in England since the first Reformation of this our Protestant Religion who have not only submited to it but have subscribed to it as lawful and not contrary to the Word of God Were all blind and have led the blind all this time and could not see such gross Errours as are now pretended to be in it we cannot conceive so hardly or uncharitably of them but suppose they were as Learned Wise Religious and Conscientious as our selves But if we now make a change of it upon that account either of Errour Superstition or Idolatry we must needs acknowledge and confess some great defect in them either that they failed in knowledge or in Conscience or in both and so condemn them all 4. Let it be granted that this Book should be put down then one of these two must needs follow then either there must be no Form of common-Common-prayer set up and prescribed or a new Form devised 1. If there should be no Form set up but every man left at Liberty and have Liberty of Conscience as we call it to do what is good in his our own eyes we have seen too much of the fruits of that already There is no man so blind but can see it is that Liberty of Conscience which hath been long given and taken among us which hath brought all these Errours Schisms Sects Factions Heresies and Divisions among us which without Gods mercy must needs end in Confusion Forms of prayer of Common-prayer were first set up and are still continued especially to this end to stop Errours to stop Schisms prevent Factions preserve Order and to keep Unity and Uniformity in the Church 2. If a new Form should be devised to satisfie the Niceness Curiosity or Scrupulousness of some who are never long content with one thing but still running upon change What Form could possibly be invented to content all especially in these times wherein we are all broken and shattered into as many Sects Factions Shreds and Pieces almost as be Persons Nothing can possibly be framed to satisfie all and it is probable that whatsoever should be devised would be as little or less satisfactory then this Now upon these Grounds and Reasons as we may Conjecture and many other which might be alledged it hath been judged most expedient to continue this our Book of common-Common-prayer being somewhat altered in those things which were excepted against and to Confirm it because of the Fickleness of our nature who are never long content with any set course in any thing or in any condition of Life but still greedy and desirous of Novelty and Change though many times the change prove for the worse The truth is all men yea Wise-men and Good men have their Affections and the misery is that men are many time more swayed with their affections then ruled by judgment or over-ruled as they ought to be with perfect reason which should regulate the judgment Some meerly out of humour and prejudice who never did examine this Book of Common prayer throughly with understanding and judgment nay perhaps did never so much as vouchsafe to read it over unless it were in a Cursory way but if they â—aw it threw it away with indignation counting it an abominable thing yet clamour against it as Popish Superstitious Idolatrous and Anti-christian Surely Doctor Rowlard Taylor Minister of Hadley in Suffolk who in the times of Queen Mary was there burned at Hadley February 9. 1555. dying a glorious Martyr for the Testimony of the Gospel was no Papist nor Superstitious Idolater You may read in the Book of Martyrs how stoutly he defended our Religion to the face of Stephen Gardener then Bishop of Winchester and Lord Chancellour and told them plainly that he was a Revolter that he had forsaken the truth denyed our Saviour Christ and his Word and done contrary to his Oath and Writing which he gave and made in the time of Henry the 8th and Edward the 6th and there maintained as Mr. Fox Recordeth Marriage of Priests and the Communion against the Mass and the Papists Propitiatory Sacrifice for Quick and Dead denying Transubstantiation c. And at last when he was delivered over to be carryed to the Kings Bench he fell down upon his knees and lifting up both his hands prayed and said Good Lord I thank thee and from the Tyranny of the Bishop of Rome and all his detestable Errours Idolatries and Abominations Good Lord deliver us c. By these words you may see he was neither Papist not Idolater Yet this man and Martyr who was Doctor both of the Civil and Canon Laws a right perfect Divine as Mr. Fox stileth him who was so Learned Godly and Religious stood so stoutly and strongly against Popery and dyed so constantly for our Religion did not take this Book of common-Common-prayer then usually called the Sevice-book to be Popish Superstitious Idolatrous or Anti-christian for as Mr. Fox tells us he had it constantly by him and made use of it during all the time of his Imprisonment And the Night after he was degraded and so put over to the Secular Power his Wife and his Son Thomas and John Hull his Servant came and were by the Keepers of the Kings prison suffered to Sup with him And at their coming in before Supper they all kneeled down and said the Letany which by some is now reputed the worst and most Abominable part of all the Book of common-Common-prayer besides this Mr. Fox there reporteth that when this Doctor Rowland Taylor was to be carryed away
Book of Martyrs that when Bishop Latymer and Ridley were brought to the stake to be burnt for our Religion Mr. Latymer spoke these words to Bishop Ridley Be of good Comfort Mr. Ridley and play the man we shall this day by Gods grace Light such a Candle in England as I trust shall never be put out again This Candle by Gods mercy hath burnt hitherto and by his blessing if our sins do not hinder may continue and never be put out again Mr. Bagshaw who made a strong Speech in the beginning of our late Long-Parliament against our Bishops to bring them all into a Premunire for their late Canons then made and exceeding and going beyond their Commission according to Law giveth this honourable testimony of the Martyrs who first stood for our Religion in the Commendation of Pembroke Hall in Cambridge that William Sawtree was Martyrum Primus Ridley Martyrum Doctissimus and Bradsord Martyrum Piissimus yet all these stout Champions for the truth who were the very Pillars to bear up our Religion must be cryed up by these young men for Papists and this Book of common-Common-prayer their Work for Popery This cannot but shew a great deal of Pride and Ignorance Had these men been well bred at the Schools of the Prophets brought up at the University their full time and tarried at Jericho till their Beards were grown they would have had more Humility Modesty Wisdom and Discretion 2. For the several particulars of this Book which are either by the Ignorant Curious and prying wits of our Age or by the prejudiced Affections of men excepted against it were endless to examine all some being meer Punctilio's and Trifles not worth an answer The substance of all besides Te Deum Benedicte Gloria Patri The three Creeds the Apostles Creed the Nicene Creed and the Athanasian Creed and the prayers there set are all Canonical Scripture which cannot be excepted against neither can any alledge and prove any thing in it to be Repugnant and contrary to the word of God only they stand upon these or such like scruples The chief exceptions which are made against this our Book of Common prayer are these 1. Against many Words Phrases of Speech wrong Translations and hard expressions in it 2. Against the set and Select Chapters called Lessons and the Epistles and Gospels appointed 3. Against the Responds and Answers of the Clerk 4. Against the Shotness and Multitude of our Prayers 5. Against the several Gestures prescribed the standing up at the Creed the bowing at the Name of our Lord Jesus kneeling at the Lords Supper 6 Against the Idolizing of this Book and clogging it with Popish Ceremonies which are against our Christian Liberty In all these we shall endeavour to give satisfaction to reasonable and moderate men by shewing the true Grounds and Reasons of them all in order Obj. There be many unfitting Words Phrases of Speech Corrupt Versions wrong Translations and hard Expressions in this Book of common-Common-prayer Answ We do acknowledge many passages in it have been excepted against yet of small Concernment if they had been favourably and charitably construed Exception hath been taken at the first Sentence At what time soever a sinner doth repent c. as there is no health in us in the Confession of sins at Te Deum Benedicte the praying part of the Letany by the Clerk and people at words in the Communion with Angels and Arch-angels after the Communion in the prayers which for our unworthiness we dare not and for our blindness cannot ask vouchsafe to give us for the worthiness of thy Son Jesus Christ our Lord at the words in Baptism that Infants may receive Remission of sins by spiritual Regeneration at words in the Rubrick after Confirmation before the Catechism that Children baptized are undoubtedly saved though they had not Confirmation at the curses in the Commination then at many passages in the reading Psalms which are according to the old Translation Psa 28. 9. Psa 37. 38. Psa 38. 8. Psa 68. 6. Psa 105. 28. Psa 107. 40. Psa 125. 3. Then at the Epistles and Gospels being after the old Translation at some words in John 2. being the Gospel for the second Sunday after the Epiphany at words in Gal. 4. The Epistle on the fourth Sunday in Lent in Phil. 2. the Epistle on Palm Sunday and in Eph. 3. the Epistle on the 16th Sunday after Trinity But the greatest exception of all was at the words of Burial We commit his body to the ground Earth to Earth Ashes to Ashes Dust to Dust in sure and certain hope of Resurrection to eternal life These words indeed at the first sight or sound of them To be spoken of all indifferently without any distinction though their Lives had been never so bad and loose might seem somewhat strange and harsh to many an honest and well-meaning man who did not understand them aright or know the Grounds or Reasons of them 1. If you mark the words well it is not said in sure and certain hope of his or her Resurrection to eternal Life as in particular Reverence to the party deceased but the words are spoken in general In sure and certain hope of Resurrection to eternal life that is of a Resurrection to eternal life or as it is now Corrected and set down in the Book in sure and certain hope of the Resurrection to eternal Life To shew that we Christians do believe that there is a Resurrection to eternal life and that we bury our dead in a strong hope and faith that we and all true believers shall rise again to eternal life In doubtful Speeches charity should take the best construction and fairest interpretation and not pervert the meaning of the words 2. If they will not be perswaded but that it was meant by the Church as they take it and will apply it in reference to the party deceased yet this at most is but the charity of our Church and you know what the Apostle Saint Paul speaketh of charity 1 Cor. 13. 5. Charity thinketh no evil believeth all things hopeth all things covereth a multitude of faults we have no warrant in Scripture as far as I find to judge censure or condemn any man especially for his final end though he lived never so loosely he might have grace for ought we know to repent before his death but rather command to the contrary Luke 6. 37. Judge not and you shall not be judged condemn not and ye shall not be condemned Again Rom. 14. 4. Who art thou that condemnest another mans Servant He standeth or falleth saith the Apostle to his own Master And this charity is grounded upon more Reason then every one understandeth if we consider the constitution of the Government of our Church the strictness of Discipline that was set up and executed and the temper and condition of the people of those times you will find both Reason and Equity in it The Government set up was
strict if any of the Congregation were known or upon common fame noted to be Drunkards or any way Swearers Fornicators unclean Persons or any way prophane they were to be presented to the Court by the Church-Wardens of the Parish upon their Oath which was usually done twice a year constantly if not oftner they were summoned and convented to the Court and upon Proof or Evidence of the Fact censured and put to open penance for the terrour of others If the party Delinquent did submit repent and promise amendment upon his penace all was remitted he was received in as a Brother and reconciled to the Church but if he continued obstinate and wilful in his course was excommunicated and cast out of the Church and so stood till he did repent And being excommunicate if he died so he was not thus to be buried but was by the Law and by the Church debarred of the priviledge called by the ancients by the name of Christian Burial so that if a man were such a notorious Offender and Excommunicate by the censure of the Church as few such were in those days people were not so loose by far as now and again they feared much the curse of the Church the danger of Excommunication he was excluded from this priviledge by the Law and might not be thus buried by the Minister Now if we look upon other forms of Government the Presbyterians and Independents also will acknowledge that no private man nor sole and single person nor the Minister himself should have power to judge censure or condemn any man or as much as to disown him as a Brother for any fault till he be censured and condemned by the Church this were too tyrannical Then let any man judge if he look upon our Discipline being now fully again revived if it be fully executed as it should be whether charity be here altogether mistaken or what just ground there is given of exception against those words But all these we will pass over and not mention them any farther because all of them or the most of them such as gave any just seeming cause or occasion of offence are amended altered or expunged and put out in this our book of Common prayer to give satisfaction Obj. There should be no set and prescribed Chapters to be read called Lessons nor select Epistles and Gospels but we should read the Scriptures all along for they alledge Luke 16. 29. Act. 13. 15. Act. 15. 21. Colos 4. 16. 2 Tim. 3. 16. Answ Surely we conceive that no reasonable man can think that this doth any way abridge our Christian Liberty but that herein we may submit to the wisdom of our Governours who have thought fit thus to appoint it partly for Order that Uniformity might be kept and partly for Edification because all parts of the Scripture are not alike Edifying and Profitable to the people 1. For the Chapters called Lessons the Latine word for Chapters is Capita from the word Capuâ— in the singular number signifying a Head an Article a Clause the summe and principal point a Chapter Now you must know that the division of the Bible into several Sections hath much differed it was a long time parted into Titles for Saint Matthew 355. for Saint Mark 335. for Saint Luke 343. for Saint John 332 c. Some are of opinion that the present distinction of Chapters now generally used was by Lanfranck Arch-bishop of Canterbury Anno Dom. 1060. because we do not meet with it sooner and Rabbi Kimchi and other Learned Jews from that time use the same partition of Chapters in the old Testament yet John Bale affirmeth that Stephen Langton Arch bishop of Canterbury divided the Bible into Chapters about Anno Dom. 1224. But to bring the Chapters into Verses was the work of Robert Stephens Anno Dom. 1550. as his Son Henry Stephens testifieth in his Epistle before the Greek Concordance so that the word Chapter signifieth the summe chief part of portion of the Scripture which is to be read at one time And for the word Lesson it is taken from the Larine word Lectio which signifieth a Reading a Lecture a Lesson or Choice summe gathered together both shewing that these Chapters are Select portions of Scripture most fit for Edification and appointed to be read for the instruction of the people 2. For the Epistles and Gospels which are most excepted against be but pleased seriously to consider of these things 1. They are all parts and portions of Canonical Scripture and in that regard they cannot any way be disallowed 2. That they are so ordered that the Epistles for the most part hold forth the Doctrine of Manners for the regulating of our Lives and the Gospels the Doctrine of Faith unto the people for the perfecting of our knowledge and setling of our Judgment and Consciences by way of belief in the great Mysteries of our Salvation being select portions most fit for Edification 3. They are De Tempore applyed to the time putting us in mind either of some duty God requireth of us or of some special blessing which we have received from God at that time of the year for which we are called upon and stirred up to thankfulness at that time 4. This course hath been anciently used and long observed in the Church Walfridus Strabo the Abbot doth ascribe it to the first Successors of the Apostles Indeed we find in the Primitive times that they had their Lectures their Readers who read the Scripture to the people in their publick Assemblies when they met together but whether they read these is uncertain Some suppose St. Hierome did Collect them and Damasus brought them into the Church but Hierome himself in his Apologetico adversus Vigilantium maketh mention of these Portions of the Gospel used in the Greek Church long before his time others say it was Alcuinus the Master of Charles the Great and some Paulus Diaconus but the beginning is altogether uncertain but this the most affirm that this course hath been used in the Church twelve hundred years and upwards And the Reformed Churches in Germany use them still and retain them to this day As for the Places and Texts of Scripture alledged against this course they conclude nothing neither are they of any value we deny not but as it is Luke 16. 29. Moses and the Prophets are to be read are to be heard and as Act. 13. 15. and Act. 15. 21. they are to be read upon the Sabbath days But there you see they are but Lectures Parts and Portions of them not whole Books at one time and no man can say but that we do ordinarily and usually read them to them people As for that Colos 4. 16. we do not find that he doth command that that Epistle should be read all at one time though we acknowledge it is not so long but it might be conveniently read all at one time especially when it came first unto them but only to be
Four years if you Examine the time after this Book was made and Confirmed by that Act of Parliament of King Edward the Sixth So that no man can truely say or Judge that this Book of Common Prayer is Popery or was taken out of the Popish Mass Book much less that it was the Mass Book Translated Seeing it was set forth by King Edward as he affirmeth made with great Deliberation and the Advice of the best Learned of the Realm For all the World will acknowledge and bear witness that King Edward and his Divines were no Papists but the great and onely Opposers of Popery Opposing it strongly and stoutly to the Death the most of them suffering as Martyrs and Sealing our Religion with their Blood I will Conclude with the Answer of our English Divines which were at Stransburge to their English Brethren at Frankeford who were all forced by Queen Mary Anno Dom. 1554. for their Religion to fly beyond Sea to save their lives They at Frankford being friendly Entertained submitted too easily to the Orders of the Churches there used and did not onely leave off Our Communion Book then so called our Book of Common Prayer themselves and the Orders of the Church of England but wrote to their Brethren of Stransburge perswading them to Joyn with them and to do the like But they of Stransburge wisely considering the Inconveniences which would fall upon it if they did Consent unto them upon mature Deliberation Resolved to keep still the Orders and Liturgy of the Church of England and not to Change sending their Answer dated Novemb. 28. Subscribed with Sixteen Hands in these Words This were say they to Condemne the Authors of this our Book of Common Prayer who most of them Suffered as Martyrs It would give Occasion to our Adversaries to Accuse our Doctrine of Imperfection and us of Mutability To make the Godly to Doubt in that Truth wherein before they were perswaded And to Hinder their Coming hither which before they had purposed Think seriously of these things Do the Martyrs no wrong Do our Church our Religion no wrong Do the Godly Living and Dead no wrong Do your Selves no wrong Remember the Story which Josephus Relateth in his Fift and Sixth Book De Bellâ— Judaico Of those who called themselves Zelotae among the Jews pretending much to Religion who when Vespatians Army came up against Jerusalem took upon them to stand for the maintenance of their Religion to defend the City and especially to preserve the Temple But by their Dissentions between them and Simon and John who all pretended to defend the Temple they were the Chief and onely cause and occasion of Burning the Temple down much against the mind of Titus the Emperour their Enemy who desired to save it and Laboured what he could with his Souldiers to quench the Fire and to preserve the Temple though all in vain But they all pay'd dear at last and perished miserably in the end You know what they of Athens said of their Divisions Auximus Philippum Dissentionibus Nostris We have much Increased the power of Philip King of Macedon our great Adversary by our Dissentions and what can we expect to be the Issue of our unhappy Differences but the Strengthning and Increasing of the Power and Malice of our Adversaries against us and in the End without Gods Mercy the utter Ruine and Destruction both of our selves and of our Religion Let there be no Strife I pray thee saith Abraham to Lot Gen. 13. between thee and me between thy Herdsmen and my Herdsmen for we are Brethren Abraham fearing the danger of Division though the Elder and Better yet Submitteth himself for Peace goeth to Lot his Nephew and offereth any Conditions for Peace we should remember that we all professe our selves to be the Children of Abraham we are Brethren we should herein Imitate Abraham our Father Submit one to another for Peace loose any thing rather then Peace and not take Offence at every thing making a Difference Breach and Disturbance about Trifles things of so poor and small concernment but think upon the danger of Contention and take the Apostles Counsel Rom. 14. 19. Let us follow after the things which make for Peace that as Rom. 15. 6. we may with one mind and one mouth Glorifie God and may all Indeavour to keep the Unity of the Spirit in the Bond of Peace FINIS
least Allowed for the Minister to use in Publick Divine Administrations And if we look upon Antiquity the Presbyterians themselves will and do confess in their Smâ—ctymâ—â—us The occasion that moved the Church to appoint a Publick Form and Liturgy at first was when the Arrian and Pelagian Heresies did invade the Church then because those Hereticks did convey and spread their poysonous Doctrine in their Forms of Prayer and Hymns the Church thought it convenient to restrain that Liberty and set an Order that none should vary in their Prayers but all should use the same Form which was approved of and prescribed Now be pleased to consider rightly of it doth not the same reason hold good with us Have we not too much cause to complain of our Errours Schisms Heresies and Divisions and so just cause and reason upon the same grounds to tie all to one Form not upon any Opinion that we conceive a set Form to be of an Absolute necessity but only expedient to stop Schisms and Errours to prevent those Extravagancies and to preserve Unity and Order 2. Be pleased without prejudice or any strong over-ruling Affection or Passion to take into your serious consideration this Argument If the Ministers conceived Prayer which he doth make as the Mouth of the Congregation wherein all the Congregation doth or should joyn with him in his suit to God for them and in their behalf is no stinting of the Spirit of God to them nor counted unlawful though it be a form to them why should a Prayer conceived by others and made and framed according to the Rules of prayer prescribed to the Minister to use for himself and the Congregation be a stinting of the Spirit to him or them That the Ministers conceived prayer is a Form to the people and Congregation assembled cannot be denyed they are tied to it as to a Form because they may not vary from him in their hearts but ought in their hearts to joyn every way with him in their Petitions to God still in their hearts going along with him for Matter Form and Manner of expression The tie in regard of a form is still one and a like if the people may be thus tied to the conceived prayer of their Minister which is a form to them why may not the Minister likewise be tied to a form conceived by others made according to the rules of prayer and prescribed to him both to use and follow If it be no stinting of the Spirit of God in the one then how can it be in the other We confess that without the help of the Spirit of God we cannot pray at all that is pray aright so as to find acceptance with God For the Apostle Paul telleth us 2 Cor. 3. 5. We are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God and Phil. 2. 13 It is God which worketh in you the Will and the Deed even of his good pleasure So that iâ— must be the Spirit of God within us must move us to pray and work it within us moving our hearts to pray and we know God regardeth not multitude of words Matth. 6. 7. Floquent or Elegant Phrases or neat expressions it is the heart God looks upon how that is affected he regardeth the groans and desires of the heart issuing from true faith and proceeding from the Spirit of God as he telleth Moses Exod. 14. 15. Why dost thou cry unto me Neither can we think that the Spirit of God excludeth reason and prudence setting a mans Tongue so agoing that he cannot rule it and guide it or stop it at his pleasure Object 2. Prayer is a Spiritual work proceedâ—â—g from the Spirit and a work of the Spirit therefore needeth not a Form or Book to pray bâ— or to read it upon a Book Our Saviour saith John 4. 23 24. The true worshippers shall worship the Father in Spirit and Truth for the Father requireth even such to woship him God is a Spirit and they thaâ— worship him must worship him iâ— Spirit and Truth And the Apostle Paul telleth us Rom. 8. 26. Likewise the spirit also helpeth our infirmities for we know not what to pâ—ay as we ought but the spirit it self maketh Intercession for us with groans which cannot be uttered or as the Old Translation is with sighs which cannot be expressed so that prayer needeth not the help of a Form or Book Answ Those words of our Saviour were spoken to the Woman of Samaria and are grounded on ver 20. as an answer to her words where she speaketh of the difference between the Jews and the Samaritans about the place of Gods worship The Samaritans tied the place of Gods worship to that Mountain called Gerizim The Jews to Jerusalem Christ telleth her that the time is now coming under the New Testament that the worship of God shall be tied to no certain place neither to that mountain nor to Jerusalem but the true worshippers shall worship God in Spirit and Truth The word Spirit is there set against that Commandment which is called carnal Heb. 7. 26. And Truth against the outward Ceremonies of the Law which were only shadows of things to come The meaning of them then must be this that under the New Testament Gods worship shall be tied to no certain place neither shall it consist in any outward corporal or carnal things sacrifices purifyings washings and the like Ceremonies of the Law they shall all cease and be ended in Christ But the true worshippers shall worship him in spirit and truth that is in a spiritual manner not with outward observances but the inward Devotion of the heart and mind The mind is there called the Spirit it is not meant of the Spirit of God but of the mind the spirit of man with true faith true love reverence obedience holiness and righteousness Now this we do acknowledge doth forbid and cut down all carnal worship if any man think that the outward action of reading a prayer upon a Book or in a â—ook is the worship of God but no man can deny but a man may pray by the spirit of God with sighs and groans proceeding from Faith when prayers are uttered after a prescript form or read upon a Book And for the words of the Apostle expositours give us the meaning thus There is no cause why we should faint under the burthen of our Afflictions seeing prayers yield us a strong defence help and comfort which cannot be in vain because they proceed from the spirit of God likewise the spirit helpeth our infirmities besides the support of faith hope and patience mentioned before the spirit helpeth to bear up 〈◊〉 burthen that we sink not under it for we know not what to pray as we ought but the spirit maketh Intercession for us with groans which cannot be uttered that is the spirit doth move us and stir us up to prayer and doth as it were dictate words groans and
sighs within us helpeth that dulness ignorance and blindness in us teaching us how and what to pray for And he that searcheth the heart knoweth the meaning of the spirit What sighs and groans proceed from the spirit from the motion and breathing of the spirit because it maketh Intercession for the Saints according to the will of God It teacheth the Saints to pray according to his will it worketh in us those wishes and desires and kindleth in our hearts those earnest fervent and ardent affections sighs and groans which please God This we all acknowledge that we can do nothing in prayer without the help of the spirit which stirreth up earnest affections desires and groans in the heart but this spirit of God doth not exclude reason and prudence or any helpes that may be afforded us to forward us in that good duty but joyneth as it were with them and followeth them with his assistance In the performance of this duty of prayer three things are especially requisite and needful 1. To pray with Understanding to know what we say and what we pray for 2. To pray in Faith to come in the name of Christians to ask those things that are agreeable to Gods will believing that God both can and will hear us and help us and answer our Petitions as far as he shall see and judge fitting for his own glory and our good 3. To pray in the Spirit with zeal fervency intention of mind and spirit and with earnestness and true Devotion of the heart Now who can say but a man may pray with Understanding pray in Faith and pray in the Spirit with true Devotion of heart and with sighs and groans when the prayer is uttered after a prescript form or read upon a Book We grant that prayer is a spiritual work proceeding from faith neither is faith in any but there is some power to utter some matter of prayer in every one that prayeth in faith and to open his mind and to pour out his desires in some measure and that no prayer is regarded of God unless it do proceed from faith But because some are so overwhelmed with ignorance others so weak in expressions and dull in their conceit and some so perplexed in mind and disturbed in their thoughts that they cannot tell how to pray or what to utter of themselves therefore they need the help of a set form of prayer prescribed by another or may joyn with another in a form that is read upon a Book Yet when we pray thus by a Book we do not fetch the matter from the Book but from our hearts with sighs and groans only we are helped by a Book as the Congregarion which prayeth with the Minister is helped and stirred up by the Minister for the manner of delivery of their prayers unto God Christ himself appointed a set form saying not when you meditate but when you pray say thus c. Luke 11. 1 2. Object 3. Read Prayers were devised by Anti-Christ and maintain Superstition Idolatry and an idle Ministry Answ There were Liturgies in the Church of old before Anti-christ was set up in his Throne and the prescribed forms delivered in the Scriptures to be used and which were practised in the Church as you have seen before recited shew the thing to be allowed of God We may farther adde this that in singing of Psalms we cannot but confess They did read them upon a Book and did sing them to the Lord and many of those Psalms are full of Petitions and Prayers as is evident to all men These forms were first set up and are still continued for Order and Uniformity to avoid offences and inconveniencies which then did and still may arise in the Church neither doth it maintain an idle Ministry Our Ministers have liberty not only in private but in publick both before and after their Sermons to exercise their gift of prayer and to enlarge themselves upon any emergent occasion or opportunity afforded as God shall enable them and they themselves shall judge fit or any way expedient and needful Besides in all the Reformed Churches they have a Liturgy and yet have able Ministers Again if Read prayers and Imposed Liturgies be Idolatry where shall we find a visible Church For all Churches that are and have been for many hundred years have had Liturgies either Imposed or Allowed yet not branded with Idolatry Superstition or any such reproachful terms Obj. Set Forms and stinted Prayers cannot be as necessity doth require Answ The prayers of our Church are publick prayers and Common-Prayer They are called publick prayers in regard of the time and place when and where they are used and Common Prayer in respect of the persons that assemble together unite and joyn their hearts and voices together in their prayers and petitions unto God all joyn together So that no man can expect that the private necessities of particular persons unless there be some extraordinary cause can be there recommended unto God in their publick prayers and Common-Prayer of the Church Now no man can deny but some things are necessary to be prayed for at all times and for all persons as the confession of our sins and prayer for the forgiveness of them For the acceptance of our persons and prayers for our protection from danger for peace for grace to live well according to Gods Laws and the like Of these there may be a set form prescribed and used in the Church some things again are not necessary at all times these are not required but at special times and occasions to be used as the particular necessities of the time require as in time of War for Peace and deliverance from our Enemies prayers in the time of Dearths â—lagues Pestilence or any great Mortality prayers for Rain for Fair-weather in the time of Need and Thanksgiving accordingly For these also there may be a set form in the Church but for that which is extraordinary the Ministers may supply we do not say that a set form is of absolute necessity either in publick or private prayer If there were in all a perfection of knowledge and faith a quickness of conceit and a full freedom and power of expression we should not need the outward help of Form or Book But in the publick Service of the Church a form is only prescribed and required for convenience to prevent some miscarriages and extravagancies which otherwise might arise Thus we have Answered all the chief Objections which are made against all set forms of prayer and shewed you the true Grounds and Reasons how they came up at first and why they are still continued not for any absolute necessity we put in them but only for conveniency to prevent Schisms stop Errors preserve Order Unity and Uniformity in the Church and how we hold them lawful and allowed of God We are now to come to those exceptions which are made more directly and precisely against our Book of common-Common-Prayer Established and
maintaining of this Book Arch-Bishop Cranmer Bishop Ridley Latymer and others so that whatsoever they did in composing and setting of this Book is to be presumed to be done upon good grounds and with great wisdom and discretion If we consider of their times and the necessities which lay upon them the chief Grounds and Reasons may be conjectured to be these 1. They might make use of some of the old which was ancient good and sound and purged from their corruptions that their Adversaries might see that they did not make a Reformation of the Liturgy from any Love to Novelty or out of any fond Affection of singularity but that they did it only in a strong zeal to the glory of God and love to the truth and therefore did and would joyn with them wherein they could And that all the world might take notice that they dissented from them in nothing but in that wherein they themselves were now fallen from the ancient Purity and dissented from the truth 2. They found that the people were then generally Popishly affected unwilling to leave their old Religion and their old Service therefore to prevent Tumults and stop Insurrections they might come as near the old Form as they could Alterations of Religions besides the change of Princes do cause many times great troubles in States and Kingdoms and our own Chronicles will tell you if you examine them that the alteration of Religion with other occurrences at this time caused great Commotions and Insurrections in divers places of this our Kingdom the Land was much imbroyled at that time with Forraign Wars without the Realm abroad as well as Commomotions and Insurrections at home within the Realm They were forced to send an Army into Scotland where they met the Scots at a place called Muschelborough near Edenborough when the Victory by Gods blessing fell to the English who slew of the Scots thirteen or fourteen thousand as some compute and not above an hundred English slain The place is called Muschelborough Field to this day Then the French perceiving the great Divisions among us fell upon the Isles of Gearnesia and Jeâ—sea but were repulsed by our Ships with the loss of a thousand men and great spoil of their Ships and Gallies and so forced to return with shame these were without the Realm Then within our Land some Commotions were began in the parts about Oxford and Buckingham but they were soon appeased by the Lord Gray There was a great Rebellion in Norfolk and the parts thereabout called Ketts Rebellion there were up to the number of 4000. wherein the Lord Sheffeild was slain at Norwich There was another Rebellion in York-shire where were up about 3000. Rebells the chif stirrers of it were Ombler and Dale There were troubles in other parts but the greatest of all was the Rebellion of the Devon-shire and Cornish-men there were gathered together to the number of 10000. Rebels who grew very strong and high they twice burnt the Gates of the City of Exeter but still had the repulse with loss They sent up their Articles to the King and Council what they did desire The substance of all was that their old Religion might be restored and old Service The six Articles of King Henry the eight set up called the bloudy Articles by some the whip with six strings or coards The King sent his answer to them which is yet extant in the Monuments of our Church and tells them therein rather in policy as some think then otherwise to content them to stop their Rage and stay their furious attempts saying the Service in the English Tongue perchance seemeth to you a new Service whereas it is none other but the old The self same words in English which were in Latnie saving few things taken out so fond that it had been a shame to have heard them in English if it were good in Latine it is good in English it is meant for your good to let you understand what is said for you to the intent you may further it with your own Devotion Against this Seditious Company was sent Sir John Russel Knight Lord Privy Seal as Lieutenant General of the Kings Army who through the gracious assistance of Gods help though in number not equally furnished to the other gave them the repulse in the Battel who notwithstanding being obstinately bent encountred with him the second time having recovered themselves after the first Battel but then were all clean overthrown They did what they could to quiet the people and stay Commotions as here you see Now whereas some ground much upon this Letter of King Edward and so conclude that our Common-prayer Book is nothing else but the Mass-book translated into English you must know it is accounted a point of policy in Kings and States sometimes to speak and to pretend fair when the thing is otherwise to quiet unruly people and to content a Rageing multitude For if it were their Mass-book what needed Archbishop Cranmer proffer Queen Mary in his Declaration Sept. 5. 1553. To defend it against all Papists Next what needed Queen Mary be so violent to put it down with all speed and set up her own mass-Mass-book Lastly why do the Papists themselves condemn it for Heresie and burn our Martyrs for maintaining it 3. They saw that the people were at that time very blind and ignorant they could say their Paâ—er-Nostor Creed and Ave Maria in Latine which they called their prayers but understood not one word of what they said And all the Common prayers of the Church were in Latine so that the ordinary people could understand nothing of what was said Therefore the Lords prayer in English was so often to be repeated upon the performance of several offices that the people might learn it in English and understand it yea at first upon the Reformation the Minister was commanded every Holy-day when there was no Sermon immediately after the reading of the Gospel to go up into the Pulpit and there to read distinctly the Lords Prayer the Creed and the ten Commandments in English and to perswade the people to learn them and to labour to understand them and not only to learn them themselves but to teach them to their Children and Servants and to bring them to the understanding of them They appointed the people also to say the Answers with the Clerk to encourage them and draw them on to joyn with the Minister in those prayers of the Church that they might know that those prayers were not the prayers of the Minister alone but they were Coommon-prayers their prayers the prayers of the whole Congregation the Minister was but their mouth to utter them as their Servant they were all to second him and joyn with him with their Voices and Mouths or at least with their hearts following and sealing them with the true Devotion of their hearts and saying Amen to all Then again they appointed several Gestures for them to keep them from slumbring
to Hadley to be burnt and took his leave of his Wife and Son he gave to his Wife this Book of Church Service then so called set out by King Edward this Book of common-Common-prayer which he alwayes used in his Imprisonment as the last token and best token of his love unto her Here you see the judgment of this glorious Martyr who was the true Servant of God stood for our Religion to the Death in those fiery times of Queen Mary Sealing it with his blood how much he prized this and highly esteemed it To this I might adde the Authority and Judgment of Arch-bishop Cranmer Latymer and Ridley with many more who were the makers of this Book and content to give their Lives to the Fire to defend it and our Religion They could not see neither judge any thing in it to be Popish Superstitious Idolatrous or Anti-christian we should not therefore accuse it wrongfully or defame it wilfully without cause Are we wiser then all they or more Conscientious then they If we had but modesty and the grace of humility in us we could not but suspect our own Judgment and think we are deceived unless we would be of the mind of Abelardus singular and cross to all and say as he did and was wont to say Omnes alii sic ego non sic All men are of this mind and judgment but I am of another howsoever we should not reproach it or speak thus Contemptuously of it Si accusasse sufficiaâ— as the saying was of old if it be enough to Accuse Traduce and Defame without Proof Ground or Reason Innocence it self cannot go free Some passages in it perhaps may seem strange to such as are ignorant or have a prejudice against it by reason of some Rash High aad Self-conceited Spirits who had more Zeal then Knowledge who were among us in these late distracted times inveighing openly against this Book and against all Antiquity never understanding the Grounds of things nor dreaming of such a miraculous change as hath come upon us untill they come to know the true Reasons of them 1. The Book it self in general it cannot but make a man of Understanding to admire the boldness of some Raw Young Self-conceited Zealots who should cry up this Book of common-Common-prayer for Popery and condemn it so confidently as Popish when as 1. The Papists themselves will not own it nor acknowledge it nay they detest it abhor it and condemn it aâ— Heretical and account and call us Hereticks for maintaining it and for using it Though Queen Mary was helped to the Crown especially by the aid and assistance of the Suffolk men who were alwayes forward for the promoting of the Gospel and for our Protestant Religion and promised them faithfully that She would not alter the Religion then Established being this our Protestant Religion yet as soon as She got possession of the Crown She not only neglected her promise made but punished one Mr. Dobbe living about Windham side strangely for putting her in mind of her promise setting him three times in the Pillory to be a gazing stock to all men for the Terrour of others and made it her chief work care and study with her Adherents to put down with all possible speed that might be this our Book of common-Common-prayer and set up their old Latine Service She came to the Crown but in July and in the next Moneth August 27. The Service began in Latine in Pauls Church at London There was a rumor spread abroad of Arch-bishop Cranmer that he had Recanted and Revolted from his Religion caused the Mass to be said at Canterbury and had himself said Mass before the Queen c. To purge himself and to shew to the world that all was untrue and meer scandal and that there was no such matter but that he was constant in the truth he sent out a Declaration in Print dated Sep. 5. the next Moneth wherein he cleared himself from all such false Aspersions and added withall that if it would please the Queen he with Peter Martyr who was then come from Oxford to London and five or six more whom he would choose would in open disputation maintain the Book of common-Common-prayer with the Ceremonies and Rites there prescribed and the Doctrine of our Church set forth in the time of Edward 6 by the Scriptures and Fathers against all persons whomsoever But while he was in expectation to have this Disputation obtained he with other Bishops were laid fast in the Tower and Peter Martyr suffered to depart the Realm who went to Argentine And in the next Moneth Octob. 5. begun a Parliament wherein this our Book of common-Common-prayer was put down and the old Latine Service set up throughout the Land Now with what face can any man say that this Book of common-Common-prayer is Popery when as the Papists themselves will not own it nay detest and abhor it yea proclaim for Heresie this Book of common-Common-prayer bent all their strength and endeavours with all possible speed to suppress it yea condemn us count us and call us all Hereticks for using defending and maintaining it 2. Again if they had so much Learning and Understanding as to understand the Monuments of our Church they might be informed that this Book of common-Common-prayer was at first Composed and made by Mr. Cranmer Arch-bishop of Canterbury Ridley Bishop of London Latymer Bishop of Worster and divers others Wise Learned and Godly men in the time of Edward the Sixth upon the first Reformation of our Religion Bishop Ridley was the first that read this Book of common-Common-prayer in Pauls Church at London preached in the Forenoon in the Quire and in the Afternoon at Pauls Cross to commend this Book unto the people and to perswade them to accept it and embrace it These men the makers of this Book were at that time the only Opposers of Popery which had long been fostered and continued in this Land and was then in the height These were the men who were the greatest and chiefest Opposers of Popery stood for our Protestant Religion against the Pope and all his Adherents against all the Papists and Popish Bishops yea stood strongly to the Death Sealing it with their bloud being burnt immediately after in Queen Marys days for the profession of it which if they had not done in all probability our Protestant Religion had been much weakned if not wholly suppressed and utterly extinguished But God was pleased to shew his strength in their weakness and to give them that constancy whereby many were Confirmed in the truth and Converted to the truth The beheading of Martyrs as Justine Martyr speaketh â—is like the cutting of Vines the more they be cut the more they prosper and fructifie so it was with the burning of Martyrs Sanguis Martyrum Semen Ecclesiae was the old saying The bloud of the Martyrs the Church is not destroyed but watered and refreshed It is a very Memorable thing which Mr. Fox reporteth in the
Growing were formerly Planted generally in our Church-yards neer to the Church though therein they might have some Politick and civil consideration thereby to defend the Building of the Church from the violence of Wind and Weather yet I cannot conceive but they had a Mystical and Moral Signification in it That they had an intent to teach us somewhat by it because this Yew Tree as I imagine may be accounted a fit Emblem of a Christian a fit Picture Patern and Resemblance for a Christian to Observe when he looketh upon it You see it hath little outside Rinde or Barke onely a small Filme To teach us not to make a fair outside and Formality of our Religion to the world but to be without Hypocrisie Formality or Dissimulation Then it is a very Firme Fast Sound and Hearty Tymber by far harder then Oake to shew the Soundness and Sincerity of a Christian It hath many and spreading Branches large and fair growing out to remember us to be plentiful in good Works It is always green and prospering to declare unto us That a Christian should always thrive and grow in Grace Yea Green in Winter and in the Hardest weather To shew that a Christian is best in Affliction Adversity and Persecution Yea then it hath Berries on it to teach us as then we are the best Christians so then and always to bring forth the Fruits of Righteousness It is a long living and lasting Tree To be a Type unto us of Immortality and Eternal Life Thus you see a Man may Read a Lecture of Divinity and Christianity to you by the Observations which may be gathered from this Tree Now then let wise men judge whether those Ancients who did all upon such good Grounds and Reasons or these Young selfe-conceited Men who censure and condemne all Antiquity and the Ancient Orders of the Church of Superstition because they do not understand the Reasons of them be most Guilty of Superstition and whether these men do not Super Stare Stand too much upon their own Opinion and Judgement making disturbance in the Church about such things and in this regard may not thus be called and accounted Superstitious themselves 2. In his Will and Affections Thus likewise a man may Super Stare stand too much upon his own Will Humour and Affections Though his Judgement be convinced yet he may count it a disparagement to yeeld and to submit and therefore meerly out of wilfulness will stand against those Orders which are Required Imposed and Commanded It was an old saying of Seneca that Divine Heathen Regis animum intra se quisque habet Every man hath the mind of a King within him He would Command over others but cannot indure to be Commanded by others The Observation was of old Nitimur in vetitum semper cupimusque negata It is natural to all to desire that which is Forbidden and to Kick against that which is Imposed and Commanded and some I fear are of such a Humour so cross and perverse a disposition that they will not submit but stand up against that which is Commanded sometimes though they can give no other Reason for it but onely because it is imposed and Commanded They will not be under Authority Yet I make no question but some are right honest men and truely pretend Conscience That they cannot submit to such Orders and to such and such Rites There is great and good Reason that every man should satisfie his own Conscience and not sin against his Conscience but yet we must not purposely make and frame our selves a Conscience A good Conscience is and ought to be grounded on Judgement and that Judgement should be Regulated and Setled by right Reason therefore he that desireth to satisfie his Conscience in any thing must lay aside his Affections and all Self-conceits and prejudicate passions and must desire and indeavour to be informed in the Truth of things especially such things as are doubtful to him to Hear and Examine the Judgement of others and their Reasons and to weigh them in an equal Ballance without Prejudice Passion or Self-conceit otherwise we frame a Conscience to our selves and make it Erroneous and an Erroneous Conscience can do us no good but deceive us I fear that many of these honest-minded Men are mistaken meerly through Ignorance because they do not search into the Grounds and Reasons of things nor rightly understand them How these Ceremonies Rites and Orders first came up in the Church how they are Imposed and Used whether they be accounted things indifferent in themselves or whether they put Holiness in them or lay any necessity upon them for Salvation or are onely Commanded and used for Order Decency and Edification Surely it these men being men of moderate Spirits were rightly informed and would lay aside all prejudice passion and self-conceit they would be fully satisfied in their Consciences and submit unto them Yet wee cannot but be afraid again that some are so high in their Spirits that they are ashamed to Submit They have opened their Mouths so much heretofore and been so high in their Speeches and Invectives against this Government these Rites and Orders being ignorant of the Grounds of their first Institution and not dreaming of a Change that now though their Judgement be Convinced and Satisfied yet they are ashamed to own them to come in and Submit unto them for fear they shall be Derided of all and Reproached of all and therefore stand out pretending Conscience whereas they do purposely frame themselves a Conscience and it is nothing but Humour Will Peevishness and wilful Affections which make them to stand out and so do maintain a Fire and Faction in the Church These surely do Super Stare As the other stood too much upon their Opinion and Judgement being wise in their own eyes and so counted Superstitious in the same manner These stand upon their own Will Wilfulness and corrupt Affections resolving to be cross to all for fear they should come into Contempt and so in this respect may be likewise accounted Superstitious These things being rightly considered How can this Ceremony of Kneeling at the Receiving of the Lords Supper be accounted Artolatrie Idolatry or Superstition We worship not the Bread but the true God and in a right Manner we disclaim all Superstition we do not abuse this Ceremony of Kneeling to put any holiness in it or lay any necessity upon it but account it as a thing indifferent in it self The Church doth Command and Require it onely for Decency Uniformity and Order Judgeing it to be the fittest Gesture to shew our Humility to God and our Reverence to the Ordinance of God Object This Book of common-Common-Prayer is too much Idolized by many and Clogged with Popish Ceremonies The Cross and Surplice which are Contrary to our Christian Liberty Answ It is confessed that Ceremonies and Traditions ordained by the Authority of man if they be Repugnant to the Word of God are not to