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A34547 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 ... Carr, Alan, d. 1668. 1665 (1665) Wing C627; ESTC R18228 69,591 90

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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 i● 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-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-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 ●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-prayer then usually called the sevice-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-prayer besides this Mr. Fox there reporteth that when this Doctor Rowland Taylor was to be carryed away
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-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 sufficia● 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-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 a● 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-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-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-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-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-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-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-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 ●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
White Vestments to shew the Purity of a Christian Whence the Lords day after Easter which Easter was their Chief time of Baptizing was called and is still so called in all your old Books Dominica in Albi● The Lords day in White Because then all that were Baptized at that time were wont to wear White Garments or White coverings for an outward Sign of Regeneration Purity and Newness of Life We Read also in the Scripture that the Angels alwaies appeared in White Vestments At our Saviour Christs Resurrection Matth. 28. 3. it is said there appeared an Angel His countenance was like Lightning and his Raiment White as Snow And Mark 16. 5. You hear of a Young man Cloathed in a long White Robe But Joh. 20. 12. we Read of Two Angels which appeared in White And at Christs Ascension it is said Acts 1. 16. Two men 〈◊〉 by in White Apparel and spake unto the people So that as Peter Martyr speaks in his Answer to Bishop Hoopers Letter The Defenders of this Ceremony may pretend some honest and just Signification for the Ministers of God are called Angels Mal. 2. ● The Prie●●s Lips s●●ll preserve knowledge they shall seek the Law 〈◊〉 his mouth for he is Angelus Domini The Messenger of the Lord of Hostes And Revel 3. 1. Write unto the Angel of the Church which is at Sardis c. And Z●pperus himself speaking of the Papists saith thus We Read nothing of the Superstitious Habites and Histrionical in the Monuments of Antiquity except onely of the White Vesture Qu●usi s●nt sine Superstitione in Signum Commonefactionem honestatis vitae So that if we look upon Antiquity we need not much marvel at the White Rochets of the Bishops or the White Surplices of the Ministers They were doubtless at fitst ordained and appointed 1. For the Honour of the Ministerie that they might be accounted and received as the Ministers Servants and Messengers of God 2. Not onely for their Estimation but for Distinction sake to have them known and discerned from others that they might have that Honour and Respect given them which was due to their Persons and Places 3. To shew the Puritie and Holiness The unspottedness of Life and Conversation which is required in the Ministers of the Church But some may conceive the Surplice to be Borrowed from the Linnen Ephod of the Levites and so a Levitical Rite brought into our Church We cannot deny but in the Levitical Law God commanded an Ephod to be made and to be used and put on by the Priests when they should do Sacrifice and we find that there were two kinds of it 1. There was one which the High Priest onely used and did put on It was made of Purple Violet colour Silke and Scarlet It had Gold wrought in it and sundrie kinds of most Pretious Stones as you may see Exod. 28. 28. 2. There was another called Ephod Bad that is A Linnen Ephod which the Levites also used in Holy Services You Read 1 Sam. 2. that Hannah made every year for Samuel a little Coat and an Ephod when she had given him to the Lord to Minister in the Tabernacle Yea David being girt with an Ephod 2 Sam. 6. 14. danced before the Ark. It is there said That David danced before the Lord with all his might and was girded with a Linnen Ephod But you must know that the Ephod though it come over their Shoulders yet came not down much farther then their Waste not down to the Ground as the Surplice doth and was Girded on wherewith they did usually Truss up and Gird up their other Garments But the Surplices are long Vestments to come down to the feet and are to hang loose and not to be Girt about us therefore cannot be thought to be the Levitical Ephod And if we may believe Platina In Vita Stephani Stephen Bishop of Rome who was a Godly Bishop and a Constant Martyr under Decius the Emperour was the first Inventor and Appointer of the Surplice who lived Anno Dom. 256. Two hundred fifty and six years after the Birth of our Saviour Christ long before Popery was known in the World and ever since Retained in the Church 1. Partly for the Honour of the Ministry 2. Partly for the Distinction of the Minister from the People 3. And partly again to shew the Purity Holyness and Unspottedness of Life and Conversation which is required in the Ministers of the Gospel 3. For the last Particle of this last Objection That the Imposition of these Ceremonies is Contrary to our Christian Liberty Be pleased to take notice that we deny not Christian Liberty we know the Charge St. Paul giveth to the Galatians Gal. 5. 1. Stand fast in the Liberty wherewith Christ hath made us free and be not In●angled again with the Yoke of Bondage But then we must consider again what kind of Liberty that is wherewith Christ hath made us free wherein it doth Consist and how far it doth Extend You cannot take it to be a general Liberty and Licentiousness A Carnal Liberty to do what we list No mark what the Apostle there saith v. 13. Brethren ye have been called unto Liberty onely use not your Liberty as an Occasion to the Flesh but by Love serve one another Neither is it meant of a Civil or Corporal Liberty of our Bodies from all kind of Service and Servitude under others The Apostle tells us to the Contrary 1 Cor. 7. 20 21 22. 23. Let every Man abide in the same Vocation or Calling wherein he is ●●ll●d Art thou called being a Servant care not for it but if thou ma●est ●e f●●● use it rather c. Here you see we are advised to continue in the same Particular and Private Trade Profession Quality and Condition wherein we are Set and Called in the Common-wealth though we be partakers of that General and Effectual Calling of a Christian Though we be Converted and Called to be Christians yet we must not Change our Particular Vocation State Quality and Condition though we be Servants we must abide and continue in it Christian Liberty doth not Exempt from Obedience those that are any way under the Government of others Their Christian Liberty doth no way Cross their Private and Particular Calling or any way infringe or take off their outward duty in their Place and Calling to their Superiours or Exempt them from Obedience to the Just Laws of Men though they be Servants Neither is this Liberty called Christian Liberty meant or intended to take us off or Exempt us from Obedience to the Magistrate and Laws of the Land Injoyning that which is Lawful and Honest and not contrary to the Word of God You know again the Charge of the same Apostle Rom. 13. 1. Let every Soul be su●●●●● to the Higher Powers For there is no power but of God and the Power that be are Ordained of God yea v. 5. Ye must be subject not on●l● because of wrath but for
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 Bell● 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
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-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 doc●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 i● 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-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-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-Prayer some of the chiefest of them being Martyrs and burned in Queen Marys days for the Profession of our Protestant Religion 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 Je●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 Pa●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
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 Reformer● 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-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-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
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-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-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 Capu● 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
read of them and in the Churches of the Laodiceans And for that of 2 Tim. 3. 16. we confess that the whole Scripture is given by Inspiration of God and is profitable to teach to convince to correct and to instruct in righteousness But withall no man can deny but one part of the Scripture may be far more Edifying far more profitable for the people then another Then what are all these Texts to the purpose we find in the ancient Records that the Jews in Gods ancient Church had their several Sections Parts and Portions of Scripture which they called Paraschioth distinct parcels set out to be read on the Sabbath days which St. Luke calleth Lectures Act. 13. 15. After the Lecture of the Law and the Prophets c. shewing that a part was read out of the Law and a part out of the Prophe●● And in the Primitive times we do not find that they were tied either to read or to expound upon one Book wholly and go through it all along in order but took parts and portions of Scripture such as they accounted most useful and profitable for the people most Edifying and also most proper for the time which they did not only read but expound and preach upon especially these select Epistles and Gospels as may plainly appear to any man by the many and several Postills which are extant upon them Object The Responds and Answers of the Clerk are not fitting none should speak in the Church but the Minister Answ We acknowledge as the Minister is the Mouth of God unto the people by Preaching so he is the Mouth of the people again to God by prayer But then 1. You must remember to conceive of the Minister as the servant of the Church and helper of the Congregation in prayer he is not there as a private man praying only for himself and pouring out his own necessities but as a publick person presenting to God the Petitions of the people their prayers And surely we must needs think and judge though the bodies of the people be there present yet if their hearts if not their lips do not joyn with him those prayers which he maketh and there poureth out being their prayers and in their behalf cannot be said to be the prayers of the people or any way effectual for them or acceptable to God from them but rather accounted by God a delusion in them seeing he is but their Mouth their Speaker to deliver and present their Petitions to God to utter them for the people and in their behalf It is a great mistake in people to think that in the Common-prayers of the Church the Minister can do all their duty to God for them without them They must consider they come not to the Church the House of prayer to hear the Minister pray but to pray themselves and to joyn their hearts if not their voices with the Minister in the Common-prayers of the Church 2 You must also take notice that this is Common-prayer wherein all should joyn and unite their hearts together if not their voices in their joynt and common Supplications unto God that they may the better prevail with God the whole Congregation should agree and joyn with the Minister in them as the Apostle sheweth in 1 Cor. 14. 16. where speaking of him that prayed in the Church with a strange tongue not understanding of the people he saith How shall he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he knoweth not what thou sayest whereby it appeareth that at that time it was the custom of the Church Though one the Minister utter'd the prayers yet all the Congregation agreed to them witnessing and giving their consent unto them by answering Amen following and sealing them up with the Devotion of their hearts as prayers are the Ejaculations and lifting up of our hearts to God so stiled Hos 14. 4. The calves of our lips they are those sweet odours Rev. 5. 8. those rich presents Act. 10 4. which being carried up to heaven do best testifie our dutiful affection and are the most undoubted means to purchase any favour at the hand of God You know what St. James saith Jam. 5. 16. The prayer of the righteous availeth much with God if it be fervent the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number the prayer of one righteous man is strong and forcible with God Joshuah by his prayer made the Sun to stand still in the Firmament Josh 10 Hezekiah made the Sun to go back ten degrees in the Dial of Ahaz Es 38. 8. Elias by his prayer did shut up heaven 1 King 17. 1. and open heaven 1 King 18. 45. yea fetcht fire thrice from heaven Peter by prayer raised Tabitha Act. 9. Paul Eutychus Act. 20. Yea it stayeth the very hand of God when he is ready to smite God himself speaketh to Moses Exod. 32. 10. Let me alone that my wrath may wax hot against them Moses stood in the gap to turn away Gods anger from them and by his prayer stayed his hand Quis te Ligavit Domine Deus Ligatum habent Sancti Deum ut non puniat nisi permiserint ipsi ut non puniat nisi dimissus ipse saith Bernard The Saints of God do bind God that he cannot punish except they give way If the prayer of one righteous man be so powerful with God the prayers of many righteous can not but prevail more we have a special promise Math. 18. 20. Where two or three are gathered together in my name I am there in the midst among them saith our Saviour Multi nimirum cum Congregantur unanimes sunt magni multorum preces impossibile est contemni saith Ambrose many Littles make a great body and such forces do as it were besiege God and make him yield God cannot but hear the prayers of many they are like the roaring Sea or like a Thunder-clap in the ears of God Not to trouble you with our own Chronicles how the men of St. Edmonds Bury prayed against that cruel Tyrant Swanus and the Lord heard them and smote Swanus that he died roaring and yelling and they were delivered There is a memorable story in our ancient Monuments how in the hoast of M. Aurelius a Company of Christian Souldiers by prayer obtained Rain when all the hoast was like to perish for want of water they also obtained Thunder-bolts to be thrown from heaven in the faces of their enemies and thence were called Legio Fulminea We have divers examples in the Scriptures I shall name but one you read Act. 12. 1. that Herod stretched out his hand to vex certain of the Church he killed James the Brother of John with the Sword proceeded farther and took Peter and put him in prison intending after the Passover to bring him out unto the people for ought we know for execution it is there said ver 5. earnest prayer was made of the Church for
be kept or observed by any man But yet we cannot deny but every Particular and National Church may Ordain change and abolish Ceremonies and Rites Ordained onely by mans Authority So that all things be done to Edifying for Decency and Order as the Apostle speaketh 1 Cor. 14. 40. Now for our Ceremonies No man can prove that any of them are Repugnant or Contrary to the Word of God and so unlawful in themselves But the long disuse of them in these Late broken times and the fierce clamour of some hot Spirits against them not rightly understanding the first Grounds and beginning of them nor the true manner of our Churches Imposing and Requiring of them Supposing that She layeth some kind of necessity upon them for Salvation and putteth some kind of Holiness in them have much Exasperated mens minds and raised a greater Prejudice against them then they do deserve or otherwise would have been But to Answer to Particulars 1. For the Idolizing of this Book We must acknowledge Wise men and Good men they have not onely their Affections but their Errours and Failings There is too much bitterness among us Some perhaps may overvalue this Book and dote too much upon it as if there were no other way so good whereby we might so serve God as to please Him Yet then again we may see that others undervalue it as much speak as contemptuously of it and against it as if this way of Service were abomination before God What is there whereof all conceive alike The Spider draweth Poyson where the Bee sucketh Honey That which is one mans Meat as the Proverb goeth is another mans Poyson There should be a Spirit of moderation among us We profess that this Book is the Work of Man and as by Man it was first made so by Man it may be at any time altered or put down and there is no Work of Man so Compleat and perfect but may have in it some Imperfection or be Tainted with some Errour or Corruption And again that this Forme is not set up and Imposed as if it were of absolute necessity That we could not serve God aright without it but onely for convenience as Judged most Expedient to prevent Miscarriages to repress stop and restrain Schismes Factions Heresies and Errours in the Church which have grown as we Judge and multiplied much among us by reason of that Liberty given to every one to use what Form he would It is onely to preserve Peace Unity Order and Uniformity in the Church Now let it be granted that this Book is too much heightned by some which perhaps may be done in opposition to others who undervalue it so much yet as long as it is lawful in it self not contrary to the Word of God and Injoyned and Imposed by Authority what good Reason can be given by any Man why we may not use it nevertheless in a fair moderate way 2. For these Ceremonies The Cross and Surplice which they call Popish It cannot be proved that the Pope brought these into the Church It is certain that these are far more Ancient then the Pope yet we cannot think that the Popes fingers are so foule as Peter Martyr speaketh that they defile every thing he toucheth or that we may not use some things which the Papists use so that we do not use them in that Superstitious manner which the Papists do If we may make use of nothing which they do or have abused we must forsake all our Churches cast off not not onely the Creed but the Lords Prayer and the Sacraments Neither do we borrow these Ceremonies of the Papists for from the beginning of our Reformation these were never removed but still retained in our Church not by Popish Order but by the Princes Law as things indifferent in themselves and used onely in a Politick and Civil way for distinction of Persons Order Decency and Comeliness not placing any Religion in them or holding them as necessary to Salvation We have shewed you already what Popery is we cannot Judge or Censure all to be Popery which the Papists use but Popery is properly the Errours Corruptions Superstitions Idolatries and abominations of the Church of Rome either in Doctrine or Worship And for these Ceremonies it is easie to be proved that they were used in the Church before the Name of Pope was known or was extant in the world The Bishops of Rome for three hundred years after Christ and more were Godly Bishops and most of them Martyrs as all Histories shew And though Antichrist was born as some imagine under Constantine when as Platina writeth there was a voice heard from Heaven Seminatum est venenum in Ecclesia Yet most of the Learned agree that he was never set in his Throne till the time of Phocas the Emperour who slew Mauritius his Lord and took his Room which was between five and six hundred years after Christ Then this Phocas the Emperor granted to Boniface the Third then Bishop of Rome the Stile of Bishop Oec●menic●l or Bishop Universal to have the Power and Superiority over all Bishops and Churches Then was the Bishop of Rome set up as Pope Now these Ceremonies were in use long before that time as may easily appear if we insist upon them severally 1. For the Sign of the Cross This was very Ancient 1. Though Jews and Gentiles derided both the Apostles and Christians for Preaching and Believing in him who was Crucified upon the Cross yet they triumphed and rejoyced in the Ignominy of the Cross The Apostle saith 1 Cor. 1. 18. For the Preaching of the Cross is to them that perish foolishness but unto us who are saved it is the power of God Comprising under the Name of the Cross not onely Christ Crucified but the Merits of his Death with all the Fruits and Benefits we pertake thereby 2. Because the Name of the Cross was so hateful to Jew and Gentile but especially to the Jews therefore the Christians either in the Apostles time or shortly after used much the Sign of the Cross in all their Actions thereby making a Profession to the Amazement of the Jew that they were not ashamed to acknowledge Him for their Lord and Saviour who died for them upon the Cross This Sign they did not onely use themselves with a kinde of Glory when they met with any of the Jews but Signed therewith their Children when they were Baptized educating them by that Badge to the Service of him in whom they did Believe And this use of the Sign of the Cross in Baptism was constantly held in the Primitive Church as well by the Greek Church as by the Latine Church by the East and West Church with one consent as is apparent and evident by many testimonies of the Ancient Fathers Quod omnia Christi Benesicia recordari nos faciat saith Cyril Because it maketh us to remember all the Benefits of Christ And Doctor Whi●e tells us That the Christians in the Primitive
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 Fael●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 Utili●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. Su●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