Prayer and that the body of your dayly Prayers broken into severy Collects should not as set together have any considerable respect unto that order nor yet to the order which reason and the nature of the thing requireth which is observed in all things else and yet that you should so admire this and be so tenatious of that which in conceived Prayer you would call by worse names then Confusions this sheweth us the power of prejudice We were thus brief in this Exception lest we should offend by instances But seeing you conceive the Order and Method to be excellent and to be willing to hear more as to this and the following Exception we shall when you desire it give you a Catalogue of Defects and Disorders which we before forbore to give you The Psalms have ordinarily an observable Method If you find any whole parts you cannot so well set together as to see the Beauty of Method will you turn your eye from the rest and from the Lords Prayer and choose that one for your President or excuse disorder on that pretence Sect. 2. The Collects are made short as being best for Devotion as we observed before and cannot be accounted faulty for being like those short but prevalent Prayers in Scripture Lord be merciful to me a Sinner Son of David have mercy on us Lord increase our Faith Repl. We do in common speech call that a Prayer which containeth all the substance of what in that business and addresse we have to say unto God And that a Petition which containeth one single request usually a Prayer hath many Petitions Now if you intend in your addresse unto God to do no more then speak a transient request or Ejaculation which we may do in the midst of other business then indeed your instances are pertinent but why then do you not give over when you seem to have done but come again and again and offer as many Prayers almost as Petitions This is to make the Prayer short as a Sermon is that is cut into single sentences every Sentence having an Exordium and Epilogue as a Sermon but it is to make the Prayers much longer then is needful or sutable to the matter Do you find this the way of the Saints in Scripture indeed Abraham did so when Gods Interlocution answering the first Prayer called him to vary his request Gen. 18. but that 's not our Case The Pâ—alms and Prayers of David Solomon Hezekiah Asa Ezra Nehemiah Daniel and the other Prophets of Christ John 17. are usually one continued Speech and not like yours as we said before Sect. 3. Why the repeated mention of the Name and Attributes of God should not be most pleasing to any godly Person we cannot imagine or what burden it should seem when David magnified one Attribute of Gods mercy 26. times together Psalm 36. Nor can we conceive why the Name and Merits of Jesus with which all our Prayers should end should not be as sweet to us as to former Saints and Martyrs with which here they complain our Prayers do so frequently end since the Attributes of God are the ground of our hope of obtaining all our Petitions such Prefaces of Prayers as are taken from them though they have no special respect to the Petitions as following are not to be termed unsutable or said to have fallen rather casually then orderly Repl. As we took it to be no controversie between us whether the mention of Gods Name is deservedly sweet to all his servants so we thought it was none that this reverent Name is reverently to be used and not too lightly and therefore not with a causeless frequency tossed in mens mouths even in Prayer it self and that Tautologies and vain repetitions are not the better but the worse because Gods Name is made the matter of them Is it not you that have expressed your offence as well as we against those weak Ministers that repeat too frequently the Name and Attributes of God in their extemporary Prayers and is it ill in them and is the same and much more well in the Common Prayer Oh have not the Faith of Worship of our Glorious God in respect of Persons Let not that be called rediculous idle impertinent or worse in one which is accounted commendable in others Do you think it were not a faulty crossing of the mind and Method of Jesus Christ if you should make six Prayers of the six Petitions of the Lords Prayer and set the Preface and Conclusion unto each As Our Father which art in Heaven hallowed be thy Name for thine is the Kingdom c. and so on all the rest Yet we know that the same words may be oft repeated as David doth Gods enduring mercy without such Tautological vanity when it is not from emptiness or neglect of order or affectation But in Psalms or Hymnes where affections are to be elevated by such Figurative Elegancies and strains as are best beseeming Poetry or rapture we are not against such Repetitions But if we may according to the Common Prayer Book begin and end and begin and seem to withdraw again and make a Prayer of every Petition or two and begin and end every such Petition with Gods Name and Christs Merits as making up half the Form or neer nothing is an affected empty tossing of Gods Name in Prayer if this be not We are perswaded if you should hear a man in a known extemporary Prayer do thus it would seem strange and harsh even to your selves Sect. 1. There are besides a preparative exhortation several preparatory Prayers Despise not O Lord humble and contrite hearts which is one of the Sentences in the Preface And this That those things may please him which we do at this present at the end of the Absolution and again immediately after the Lords Prayer before the Psalmody Oh Lord open thou our Lips c. Repl. Despise not O Lord humble and contrite hearts is no Prayer for assistance and acceptance in that worship suited to the duty of a People addressing themselves to God But it is recited as a Scripture invitation to Repentance And that those things may please him which we do at this present are no words of Prayer but part of an exhortation to the People And O Lord open thou our lips comes after the Exhortation Confession Absolution and Lords Prayer and ergo is not in the place of such an address as we are speaking of What will not serve to justifie that which we have a mind to justifie and to condemn that which we have a mind to condemn Sect. 2. This which they call a defect others think they have reason to account the perfection of the Lyturgie the Offices of which being intended for common and general Services would cease to be such by descending to particulars as in Confession of Sins while it is general all persons may and must joyn in it since in many things we offend
such as we are any way bound by When you say the Church may vary in such indifferent things 1. If kneeling or standing at Prayer be an indifferent thing then so are they at this Sacrament 2. Then you follow the Changers and we the old Pattern 3. Then the Canons of general Councils and Customs pretended to be from Apostolical Tradition may be changed 4. What is it that you call the Church that changeth or may change these A Council or a popular Custom Bring us not under a forraign Power 5. The thing then being so indifferent and changeable you may change it if you please for ends that are not indifferent 6. And if now the Ministers may Pray standing why may not the People receive standing 7. When you say that to sit was never the use of the best times you deny the Apostles and primitive times to be the best as to the extent of the Church they were not the best but as to the purity of administrations they were Sect. 16. That there were ancient Lyturgies in the Church is evident St. Chrysostom's St. Basil's and others And the Greeks tell us of St. James much elder than they and though we find not in all Ages whole Lyturgies yet it is certain that there were such in the eldest times by those parts which are extant as Sursum Corda c. Gloria Patri Benedicite Hymnus Cherubinus c. Vere dignum justum c. Dominus vobiscum cum Spiritu tuo with divers others Though â—hose that are extant may be interpolated yet such things as are found in them all consentient to Catholick primitive Doctrine may well be presumed to have been from the first especially since we find no Original of these Lyturgies from General Councils Repl. We know there wanteth not a Lyndanus a Coccius to tell the world of St. Peters Lyturgy which yet prayeth that by the Intercession of Peter and Paul we may be defended c. and mentioneth Lynus Cletus Clemens Cornelius Cyprian Lucia Barbara and abundance such shall we therefore conclude that there were Lyturgies from the first and that what is here consentient to Antiquity waâ— in it There wants not a Marg. de la Bigne a Greg. de Valent. a Coccius to commend to us the Lyturgy of Mark that prayeâ—h protege Civitatem istam propter Martyrem tuum Evangelistam Marcum c. and tells us that the King where the Author lived was an Orthodox Christian and prayeth for the Pope Subdeacons Lectors Cantors Monks c. must we therefore believe that all that 's Orthodox in it is ancient So there wants not a Bigne Bellarm. c. to tell us of St. James his Lyturgy that mentions the Confessors the Deiparam the Ancherets c. which made Bellarm. himself say de Lyturgia Jacobi sic sentio eam non esse ejus aut multa a posterioribus eidem addita sunt and must we prove the Antiquity of Lyturgies by this or try ours by it There wants not a Sainctsius a Berllarm a Valentia a Paresius to predicate the Lyturgy of St. Basil as bearing witness to Transubstantiation for the Sacrifice of the Mass for Praying to Saints c. when yet the exceeding disagreement of Copies the difference of some Formes from Basil's ordinary Forms the Prayers for the most Pious and faithful Emperours shew it unlikely to have been Basils Many predicate Chrysostom's Mass or Lyturgy as making for praying to the dead and for them the propitiatory Sacrifice of the Mass c. when in one Edition Crysost is prayed to in it saith Cook in another Nicolaus and Alexius that lived about 1080. is mentioned in another Doctrines are contained as de Contaminata Maria c. clean contrary to Chrysostom's Doctrine must we now conclude that all is Ancient that is Orthodox when one Copy is scarce like another or can we try our Lyturgy by such as this The shreds cited by you prove a Lyturgy indeed such as we have used while the Common Prayer Book was not used where the Psalms the words of Baptism of Consecration Commemoration and delivery of the Lord's Supper and many other were used in a constant Form when other parts were used as the Minister found most meet so Sursum Corda was but a warning before or in the midst of Devotion such as our Let us Pray and will no more prove that the substance of Prayer was not left to the Ministers present or prepared Conception than Ite Missa est will prove it The Gloria Patri Bellarm. himself saith according to the common opinion was formed in the Conncil of Nice which was in the 4th Century And even then such a particular testimony against the Arrians might well stand with a body of unimposed Prayers and rather shews that in other things they were left at liberty If the Benedicite the Hymns or other passages here mentioned will prove such a Lyturgy as pleaseth you we pray you bear with our way of Worship which hath more of Hymns and other Forms than theâ—e come to That these Lyturgies had no Original from General Councils adds nothing with us to their Authority but sheweth that they had an arbitary Original and all set together shews that then they had many Lyturgies in one Princes Dominion and those alterable and not forced and that they took not one Liturgy to be any necessary means to the Churches Uniâ—â— or Peace but bore with those that used various at discretion We well remember that Tertul. tels the Heathens that Christians shewed by their conceived Hymns that they were sober at their Religious Feasts it being their Custom ut quisque de Scripturis sanctis vel de proprio ingenio potest provocetur in medium Deo canere Apol. cap. 39. Note here 1. That though there be more need of Forms for Singing than for Praying yet even in this the Christians in publick had then a liberty of doing it de proprio ingenio by their own wit or parts 2. That those that did not de proprio ingenio did it de Scripturis sanctis and that there is no mention of any other Lyturgy from which they fetcht so much as their Hymnes And the same Tertul. Apol. c. 30. describing the Christians publick Prayers saith sine monitore quia de pectore oramus we pray without a Monitor or promptor because we do it from the heart or from our own breast And before him Just. Mar. Ap. 2. p. 77. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if all these words seem not plain enough to some it is no wonder when they rest not in the greater plainness of the holy Scriptures where Prayer is so frequently mentioned as much of the imployment of believers and so many directions encouragments and exhortations given about it and yet no Liturgy or stinted form except he Lords Prayer is prescribed to them or once made mention of no man directed here to use such no man exhorted to get him a Prayer
to make Profession of known or suspected falshood as to put in practise unlawful or suspected actions 2. Further we humbly desire that it may be seriously considered that as our first Reformers out of their great wisdome did at that time so compose the Liturgy as to win upon the Papists and to draw them into their Church-Communion by varying as little as they well could from the Romish forms before in use so whether in the present constitution state of things amongst us wee should not according to the same Rule of Prudence and Charity have our Liturgy so composed as to gain upon the judgements and affection of all those who in the substantials of the Protestant Religion are of the same perswasions with our selves Inasmuch as a more firm union and consent of all such as well in Worship as in Doctrine would greatly strengthen the Protestant interest against all those dangers and temptations which our intestine Divisions and Animosities do expose us unto from the common Adversary 3. That the Repetitions and Responsals of the Clerk and People and the alternate reading of the Psalms and Hymns which cause a confused murmure in the Congregation whereby what is read is less intelligible and therefore unedifying may be omitted The Minister being appointed for the people in all publick services appertaining unto God and the Holy Scriptures both of the Old and New Testament intimating the peoples part in publick prayer to be only with silence and reverence to attend thereunto and to declare their consent in the cloze by saying Amen 4. That in regard the Letany though otherwise containing in it many holy petitions is so framed that the petitions for a great part are uttered only by the people which wee think not to be so consonant to Scripture which makes the Minister the mouth of the people to God in prayer the particulars thereof may be composed into one solemn prayer to be offered by the Minister unto God for the people 5. That there be nothing in the Liturgy which may seem to countenance the Observation of Lent as a Religious Fast the example of Christs fasting forty daies and nights being no more imitable nor intended for the imitation of a Christian than any other of his miraculous works were or than Moses his forty daies fast was for the Jews And the Act of Parliament 5. Eliz. forbidding abstinence from flesh to bee observed upon any other than a politick consideration and punishing all those who by preaching teaching writing or open speeches shall notifie that the forbearing of flesh is of any necessity for the saving of the soul or that it is the service of God otherwise than as other politick Laws are 6. That the Religious Observation of Saints-daies appointed to be kept as Holy-daies and the Vigils thereof without any foundation as wee conceive in Scripture may be omitted That if any be retained they may be called Festivals and not Holy-Daies nor made equal with the Lords-day nor have any peculiar service appointed for them nor the people bee upon such daies forced wholly to abstain from work And that the names of all others now inserted in the Calender which are not in the first and second books of Edward the sixth may be left out 7. That the gift of Prayer being one special Qualification for the work of the Ministry bestowed by Christ in order to the Edification of his Church and to bee exercised for the profit and benefit thereof according to its various and emergent necessity It is desired that there may bee no such imposition of the Liturgy as that the exercise of that gift bee thereby totally excluded in any part of publick worship And further considering the great age of some Ministers and infirmities of others and the variety of several services oft-times concurring upon the same day whereby it may bee inexpedient to require every Minister at all times to read the whole It may bee left to the discretion of the Minister to omit part of it as occasion shall require which liberty wee finde to bee allowed even in the first Common prayer-Prayer-Book of Edward 6. 8. That in regard of the many defects which have been observed in that version of the Scriptures which is used throughout the Liturgy manifold instances whereof may bee produâ—ed as in the Epistle for the first Sunday after Epiphany taken out of Romans 12. 1. Bee yee changed in your shape And the Epistle for the Sunday next before Easter taken out of Philippians 2. 5. Found in his Apparel as a man as also the Epistle for the fourth Sunday in Lent taken out of the fourth of the Galathians Mount Sinai is Agar in Arabia and bordereth upon the City which is now called Jerusalem The Epistle for St. Matthews day taken out of the second Epistle of Corinth and the 4th Wee go not out of kind The Gospel for the second Sunday after Epiphany taken out of the second of John When men bee drunk The Gospel for the third Sunday in Lent taken out of the 11th of Luke One house doth fall upon another The Gospel for the Annunciation taken out of the first of Luke This is the sixth month which was called barren and many other places wee therefore desire instead thereof the New Translation allowed by Authority may alone bee used 9. That inasmuch as the holy Scriptures are able to make us wise unto salvation to furnish us thorougly unto all good works and contain in them all things necessary either in Doctrine to be beleeved or in Duty to bee practised whereas divers chapters of the Apocryphal Books appointed to bee read are charged to bee in both respects of dubious and uncertain credit It is therefore desired that nothing bee read in the Church for Lessons but the holy Scriptures of the Old and New Testament 10. That the Minister bee not required to rehearse any part of the Liturgy at the Communion-Table save only those parts which properly belong to the Lords Supper and that at such times only when the said holy Supper is administred 11. That as the word Minister and not Priest or Curate is used in the absolution and in divers other places it may throughout the whole Book bee so used instead of those two words and that instead of the word Sunday the word Lords-Day may bee every where used 12. Because singing of Psalms is a considerable part of publick worship wee desire that the Version set forth and allowed to bee sung in Churches may bee amended or that wee may have leave to make use of a purer Version 13. That all obsolete words in the Common-Prayer and such whose use is changed from their first significancy as Aread used in the Gospel for the Monday and Wednesday before Easter Then opened hee their wits used in the Gospel for Easter Tuesday c. may bee altered unto other words generally received and better understood 14. That no portions of the Old Testament or of the Acts of the
for us c. First We cannot peremptorily fix the Nativitie of our Saviour to this or that day particularly Secondly it seems incongruous to affirm the Birth of Christ and the descending of the Holy Ghost to be on this day for seven or eight dayes together Upon Whitsunday and fix dayes after According to whose most true promise the Holy Ghost came down this day from heaven Prayer before that which is at the Consecration Grant us that our sinfull bodies may be made clean by his Body and our souls washed through his most precious blood We desire that whereas these words seem to give a greater efficacy to the Blood than to the Body of Christ they may be altered thus That our sinfull souls and bodies may be cleansed through his precious Body Blood Prayer at the Consecration Hear us O merciful Father c. who in the same night that he was betrayed took bread and when he had given thanks he brake it and gave to his Disciples saying Take eat c. We conceive that the manner of the consecrating of the Elements is not here explicite and distinct enough and the Ministers breaking of the Bread is not so much as mentioned Rubrick Then shall the Minister first receive the Communion in both kinds c. and after deliver it to the people in their hands knéeling and when he delivereth the bread he shall say The Body of our Lord Jesus Christ which was given fâ—r thee preserve thy body and soul unto everlasting life and take and eat this in Remembrance c. We desire that at the distribution of the Bread and Wine to the Communicants we may use the words of our Saviour as near as may be and that the Minister be not required to deliver the Bread and Wine into every particular Communicants hand and to repeat the words to each one in the singular number but that it may suffice to speak them to diverse jointly according to our Saviours Example We also desire that the Kneeling at the Sacrament it being not thaâ— gesture which the Apostles used though Christ was personally present amongst them nor that which was used in the purest and primitive times of the Church may be left free as it was 1. 2. EDW. As touching Kneeling c. they may be used or left as every mans Devotion serveth without blame Rubrick And note that every Parishioner shall Communicate at the least thrée times in the year of which Easter is be one and shall also receive the Sacraments and other Rites according to the Orders in this Book appointed Exception Forasmuch as every Parishioner is not duly qualified for the Lords Supper and those habitually prepared are not at all times actually disposed but many may be hindered by the providence of God and some by the distemper of their own spirits Wee desire this Rubrick may be either wholly omitted or thus altered Every Minister shall be bound to administer the Sacrament of the Lords Supper at least thrice a year provided there be a due number of Communicants manifesting their desires to receive And we desire that the following Rubrick in the Common-Prayer-Book in 5. 8. EDW. established by Law as much as any other part of the Common-Prayer-Book may be restored for the Vindicating of our Church in the matter of Kneeling at the Sacrament although the Gesture be left indifferent Although no Order can be so perfectly devised but it may be of some either for their Ignorance and Infirmitie or else of Malice and Obstinacy misconstrued depraved and interpreted in a wrong part and yet because brotherly Charity willeth that so much as conveniently may be Offences should be taken away therefore are we willing to do the same Whereas it is Ordained in the Book of common-Common-Prayer in the Administration of the Lords Supper that the Communicant kneeling should receive the holy Communion which thing being well meant for a signification of the humble and gratefull acknowledging of the Benefits of Christ given unto the worthy Receivers and to avoid the prophanation and disorder which about the holy Communion might else ensue left yet the same Kneeling might be thought or taken otherwise Wee do declare that it is not meant thereby that any adoration is done or ought to be done either unto the Sacramental Bread or Wine there bodily received or unto any real or essential presence there being of Christs natural Flesh and Blood For as concerning the Sacramental Bread and Wine they remain still in their very natural substances and therefore may not be adored for that were Idolatry to be abhorred of all faithfull Christians and as concerning the natural Body and Blood of our Saviour Christ they are in heaven and not here for it is against the truth of Christs natural bodie to be in more places than in one at one time Of Publique Baptisme THere being divers Learned Pious and Peaceable Ministers who not only judge it unlawfull to Baptize Children whose Parents both of them are Atheists Infidels Hereticks or Unbaptized but also such whose Parents are Excommunicate Persons Fornicators or otherwise notorious and scandalous Sinners We desire they may not be enforced to Baptize the Children of such untill they have made due profession of their Repentance Before Baptisme Rubrick Parents shall give notice over night or in the morning Exception Wee desire that more timely notice may be given Rubrick And then the Godfathers and the Godmothers and the people with the Children c. Exception Here is no mention of the parents in whose right the Childe is Baptized and who are fittest both to dedicate it unto God and to Covenant for it We do not know that any persons except the Parents or some others appointed by them have any power to consent for the Children or to enter them into Covenant Wee desire it may be left free to Parents whether they will have Sureties to undertake for their Children in Baptisme or no. Rubrick Ready at the Font Exception We desire it may so be placed as all the Congregation may best see and hear the whole Administration In the first Prayer By the Baptisme of the Welbeloved Son c. didst sanctifie the flood Jordan and all other waters to the Mystical washing away of sin c. It being doubtfull whether either the Flood Jordan or any other waters were sanctified to a Sacramental Use by Christs being baptized and not necessary to be asserted Wee desire this may be otherwise expressed The third Exhortation Do promise by you that be their Sureties The Questions Doest thou forsake c. Doest thou believe c. Wilt thou be Baptized c. Wee know not by what right the Sureties do promise and answer in the name of the Infant It seemeth to us also to countenance the Anabaptistical Opinion of the necessity of an actual profession of Faith and Repentance in Order to Baptisme That such a profession may be required of Parents in their own name and now solemnly
forgiveness of all their sins Whereas a great number of Children at that age having committed many sins since their Baptism do shew no evidence of serious Repentance or of any special saving grace And therefore this Confirmation if administred to such would be a perillous and gross abuse Rubrick before the Imposition of hands Then the Bishop shall lay his hand on every Child severally This seems to put a higher value upon Confirmation then upon Baptism or the Lords Supper for according to the Rubrick and order in the common-prayer-Common-Prayer-Book every Deacon may baptize and every Minister may consecrate and administer the Lords Supper but the Bishop onely may confirm The prayer after Imposition of hands We make our humble supplications unto thee for these Children upon whom after the example of thy holy Apostles we have laid our hands to certifie them by this sign of thy favor and gracious goodness towards them We desire that the practice of the Apostles may not be alledged as a ground of this Imposition of hands for the confirmation of children both because the Apostles did never use it in that case as also because the Articles of the Church of England declare it to be a corrupt imitation of the Apostles practice Act. 25. We desire that imposition of hands may not be made as here it is a sign to certifie children of Gods Grace and favour towards them because this seems to speak it a Sacrament and is contrary to that forementioned 25th Article which saith that Confirmation hath no visible sign appointed by God The last Rubrick after Confirmation None shall be admitted to the holy Communion until such time as he can say the Catechism and be confirmed We desire that Confirmation may not be made so necessary to the holy Communion as that none should be admitted to it unless they be confirmed Of the Form of Solemnization of Matrimonie THe man shall give the Woman a Ring c. shall surely performe and kéep the Now and Covenant betwixt them made whereof this King given and received is a token and pledge c. Seeing this Ceremony of the Ring in Marriage is made necessary to it and a significant signe of the Vow and Covenant betwixt the parties and Romish Ritualists give such reasons for the Use and Institution of the Ring as are either frivolous or superstitious It is desired that this Ceremony of the Ring in Marriage may be left indifferent to be used or forborn The man shall say With my body I thee worship This word worship being much altered in the Use of it since this Form was first drawn up Wee desire some other word may be used instead of it In the name of the Father and of the Son and of the Holy Ghost These words being only used in Baptism and herein the solemnization of Matrimony and in the absolution of the Sick Wee defire it may be considered whether they should not be here omitted least they should seem to favour those who count Matrimony a Sacrament Till death us depart This word depart is here improperly used Rubrick Then the Minister or Clerk going to the Lords Table shall say or sing this Psalm Exception We conceive this change of place and posture mentioned in these two Rubricks is needless and therefore desire it may be omitted Next Rubr. The Psalm ended and the Man and the Woman knéeling before the Lords Table the Priest standing at the Table and turning his face c. Collect. Consecrated the state of Matrimony to such an excellent Mystery Exception Seeing the Institution of Marriage was before the Fall and so before the Promise of Christ as also for that the said passage in this Collect seems to countenance the Opinion of making Matrimony a Sacrament we desire that clause may be altered or omitted Rubrick Then shall begin the Communion and after the Gospel shall be said a Sermon c. Exception This Rubrick doth either enforce all such as are unfit for the Sacrament to forbear Marriage contrary to Scripture which approves the Marriage of all men or else compels all that marry to come to the Lords Table though never so unprepared And therefore we desire it may be omitted the rather because that Marriage Festivals are too often accompanied with such divertisements as are unsuitable to those Christian Duties which ought to be before and follow after the receiving of that Holy Sacrament Last Rubrick The new Married persons the same day of their Marriage must receive the holy Communion Of the Order for the Visitation of the Sick Rubr. Before Absolution HEre shall the sick person make a special Confession c. after which Confession the Priest shall absolve him after this sort Our Lord Jesus Christ c. and by his Authority committed to mee I absolve thee Exception Forasmuch as the Conditions of sick persons be very various and different the Minister may not only in the Exhortation but in the Prayer also be directed to apply himself to the particular condition of the person as he shall finde most suitable to the present occasion with due regard had both to his spiritual condition and bodily weakness and that the absolution may only be recommended to the Minister to be used or omitted as he shall see occasion That the form of Absolution be Declarative Conditional as I pronounce thee absolved instead of I absolve thee if thou doest truly repent believe Of the Communion of the sick Rubrick But if the sick person be not able to come in Church yet is desirous to receive the Communion in his house then he must give knowledge over-night or else early in the morning to the Curate and having a convenient place in the sick mans house he shall there administer the holy Communion Consider that many sick persons either by their ignorance or vicious life without any evident manifestation of repentance or by the nature of the Disease disturbing their Intellectuals be unfit for receiving the Sacrament It is proposed that the Minister be not enjoined to administer the Sacrament to every sick person that shall desire it but only as he shall judge expedient Of the Order for the Burial of the Dead WEe desire it may be expressed in a Rubrick that the Prayers â—â—d Exhortations here used are not for the benefit of thâ— Deâ—d 〈…〉 for the instruction and comfort of the of the Living First Rubr. The Priest meeting the Corps at the Church Stile shall say or else the Priest and Clark shall sing c. Wee desire that Ministers may be left to use their discretion in these circumstances and to perform the whole service in the Church if they think fit for the preventing of these inconveniences which many times both Minister and people are exposed unto by standing in the open Air. The second Rubrick When they come to the Grave the Priest shall say c. Forasmuch as it hath pleased Almighty God of his great mercy to take unto himself the soul
with them And if such general accusations may serve in a matter of publick and common fact there is no way for the justification of the Innocent And that it is no such common Guilt will seem more propable to them that consider that such conceived Prayers both prepared and extemporate have been ordinarily used in the Pulpits in England and Scotland before our dayes till now and there hath been power enough in the Bishops and others before the Wars to punish those that speak ridiculously seditiously impiously or blasphemously And yet so few are the instances even where jealousie was most busie of Ministers punished or once accused of any such fault in Prayer as that we find it not easie to remember any considerable number of them there being great numbers punished for not reading the Book for playing on the Lord's dayes or for Preaching too oft and such like for one that was ever questioned for such kind of praying And the former shewed that it was not for want of will to be severe that they spared them as to the later And if it be but few that are guilty of any intolerable faults of that nature in their Prayers we hope you will not go on to believe that the mischiefs that come by the failings of those few are far greater than the benefit of conceived Prayer by all others We presume not to make our experiences the measure of yours or other mens you may tell us what doth most good or hurt to your selves and those that have so communicated their experiences to you But we also may speak our own and others that have discovered them to us and we must seriously profess that we have found far more benefit to our selves and to our Congregations as far as our Conference and Converse with them and our observation of the effects alloweth us to discern by conceived Prayers than by the Book of Common Prayer we find that the benefit of conceived Prayers is to keep the mind in serious imployment and to awaken the affections and make us fervent and importunate And the inconvenience is that some weak men are apt as in Preaching and Conference so in Prayer to shew their weakness by some unapt expressions or disorder which is an evil no way to be compared with the fore-mentioned good considering that it is but in the weak and that if that weakness be so great as to require it Forms might be imposed on those few without imposing them on all for ther sakes as we force not all to use spectacles or Crutches because some are pur-blind or lame and considering that God heareth not Prayers for the Rhetorick and handsome Cadencies and neatness of expressions but will bear more with some incuriosity of words which yet we plead not for than with an hypocritical formal heartless lip-service for he knoweth the meaning of the Spirit even in the groans which are not uttered in words And for the Common Prayer our observation telleth us that though some can use it judiciously seriously and we doubt not profitably yet as to the most of the vulgar it causeth a relaxing of their attention and intention and a lazy taking up with a Corps or image of devotion even the service of the lips while the heart is little sensible of what is said And had we not known it we should have thought it incredible how utterly ignorant abundance are of the sense of the words which they hear and repeat themselves from day to day even about Christ himself and the essentials of Christianity It is wonderful to us to observe that rational Creatures can so commonly separate the words from all the sense and Life So great a help or hinderance even to the understanding is the awakening or not awakening of the affections about the things of God And we have already shewed you many unfit expressions in the Common Prayer Book especially in the Epistles and Gospels through the faultiness of your Translation as Eph. 3. 15. Father of all that is called Father in Heaven and Earth and that Christ was found in his apparel as a man that Mount Sinai is Agar in Arabia and bordereth upon the City now called Jerusalem Gal. 4. 25. This is the sixth Month which is barren Luke 1. And when men be drunk Joh. 2. with many such like which are parts of your publick Worship and would you have us hence conclude that the mischiefs of such expressions are greater than all the benefits of that Worship And yet there is this difference in the Cases that weak and rash Ministers were but here and there one but the Common Prayer is the Service of every Church and every day Had we heard any in extemporary Prayers use such unmeet expressions we should have thought him worthy of sharp reprehension yea though he had been of the younger or weaker sort Divers other unfit expressions are mentioned in the exceptions of the late Arch-Bishop of York and Primate of Ireland and others before spoken of and there is much in the prejudice or diseased curiosity of some Hearers to make words seem idle impertinent or ridiculous which are not so and which perhaps they understand not some thought so of the inserting in the late Prayer Book the private opinion of the souls of the departed praying for us and our praying for the benefit of their Prayers As for the Security which you call for though as is shewed you have given us none at all against such errors in your Forms yet we have before shewed you that you have as much as among imperfect men can be expected The same that you have that Physitians shall not murder men and that Lawyers and Judges shall not undo men and that your Pilot shall not cast away the Ship you have the power in your hands of taking or refusing as they please or displease you and of judging them by a known Law for their proved miscarriages according to the quality of them and what would you have more Sect. 5. To prevent which mischiefs the former Ages knew no better way than to forbid any Prayers in publick but such as were prescribed by publick Authority Con. Carthag Can. 106. Milen Can. 12. Repl. To what you alledge out of two Councils we answer 1. The acts of more venerable Councils are not now at all observed as Nice 1. Can. ult c. nor many of these same which you Cite 2. The Scripture and the constant practice of the more antient Church allowed what they forbid 3. Even these Canons shew that then the Churches thought not our Lyturgy to be necessary to their Concord nor indeed had then any such form imposed on all or many Churches to that end for the Can. of Coun. Carthag we suppose you meant Coun. 3. Can. 23. mentioneth Prayers even at the Altar and alloweth any man to describe and use his own Prayers so he but first cum instructioribus Fratribus eas conferre take advice about them with the
Book or to read or learn it or to beware that he add or diminish not whereas the holy Scriptures that were then given to the Church men are exhorted to read and study and mediate in and discourse of and make it their continual delight and it s a wonder that David that mentions it so oft in Psal. 119. doth never mention the Lyturgy or Common Prayer Book if they had any And that Solomon when he dedicated the house of Prayer without a Prayer Book would onely beg of God to hear what Prayers or what Supplication soever shall be made of any man or of all the People of Israel when every one shall know his own sore and his own grief and shall spread forth his hands in that house 2 Chro. 6. 29. and that he giveth no hint of any Lyturgy or Form so much as in those common Calamities and talks of no other Book then the knowledge of their own sores and their own griefs And in the Case of Psalms or singing unto God where it is certain that they had a Lyturgy or Form as we have they are carefully collected preserved and delivered to us as a choice part of the holy Scripture And would it not have been so with the Prayers or would they have been altogether numentioned if they also had been there prescribed to and used by the Church as the Psalms were would Christ and his Apostles even where they were purposely giving Rules for Prayer and correcting its abuse as Mat. 6. 1 Cor. 14 c. have never-mentioned any Forms but the Lords Prayer if they had appointed such or desired such to be imposed and observed These things are incredible to us when we most impartially consider them for our own parts as we think it uncharitable to forbid the use of Spectacles to them that have weak eyes or of Crutches to them that have weak Limbs and as uncharitable to undo all that will not use them whether they need them or not so we can think no better of them that will suffer none to use such Forms that need them or that will suffer none to pray but in the words of other mens prescribing though they are at least as able as the prescribers And to conclude we humbly crave that ancient customs may not be used against themselves and us and that you will not innovate under the shelter of the name of Antiquity Let those things be freely used among us that were so used in the purest Primitive times Let Unity and Peace be laid on nothing on which they laid them not let diversity of Lyturgy and Ceremonies be allowed where they allowed it May we but have Love and Peace on the Terms as the Ancient Church enjoyed them we shall then hope we may yet escape the hands of uncharitable destroying zeal we therefore humbly recommend to your observation the Concurrent testimony of the best Histories of the Church concerning the diversity of Lyturgy Ceremonies and modal observances in the several Churches under one and the same civil Government and how they then took it to be their duty to forbear each other in these matters and how they made them not the test of their Communion or Center of their peace concerning the Observation of Easter it self when other Holy-days and Ceremonies were urged were less stood upon you have the judgement of Irenaeus and the French Bishops in whose name he wrote in Eusob. Hist. Eccl. l. 5. 6. 23. Where they reprehend Victor for breaking peace with the Churches that differed about the day and the antecedent time of Fasting and tell him that the variety began before their times when yet they nevertheless retained Peace and yet retain it and the discord in their Fasting declared or commended the concord of their Faith that no man was rejected from Communion by Victors Predecessors on that account but they gave them the Sacrament and maintained Peace with them and particularly Policarp and Anicetus held Communion in the Eucharist notwithstanding this difference Basil Epist. 63. doth plead his cause with the Presbyters and whole Clergy of Neocesarea that were offended at his new Psalmodiâ— and his new order of Monasticks but he onely defendeth himself and urgeth none of them to imitate him but telleth him also of the novelty of their own Lyturgy that it was not known in the time of their own late renowned Bishop Greg. Thaumaturgus telling them that they had kept nothing unchanged to that day of all that he was used to so great alteâ—ations in 40. years were made in the same Congregation and he professeth to pardon all such things so be it the principal things be kept safe Socr. Hist. Ec. l. 51. c. 21. about the Easter difference saith that neither the Apostles nor the Gospel do impose a yoke of bondage on those that betake themselves to the Doctrine of Christ but left the Feast of Easter and other Festivals to the observation of the free and equal Judgement of them that had received the benefits And therefore because men use to keep some Festivals for the relaxing themselves from labours several Persons in several places do celebrate of custom the memorial of Christs Passion Arbitrarily or at their own choice For neither our Saviour nor the Apostles commanded the keeping of them by any Law nor threaten any mulct or penalty c. It was the purpose of the Apostles not to make Laws for the keeping of Festivals but to be Authors to us of the reason of right living and of Piety And having shewed that it came up by private custom and not by Law and having cited Irenaeus as before he addeth that those that agree in the same Faith do differ in point of Rites and Ceremonies and instancing in divers he concludeth that because no man can shew in the monuments of writings any command concerning this it is plain that the Apostles herein permitted free Power to every ones mind and will that every man might do that which was good without being induced by fear or by necessity And having spoken of the diversity of customs about the Assemblies Marriage Baptism c. He tells us that even among the Novatians themselves there is a diversity in their manner of their praying and that among all the Forms of Religions and parties you can no where find two that consent among themselves in the manner of their praying And repeating the decree of the Holy Ghost Act. 15. To impose no other burden but things necessary he reprehendeth them that neglecting this will take fornication as a thing indifferent but strive about Festivals as it were a matter of life overturning Gods Laws and making Laws to themselves And Sozomen Hist. Eccl. l. c. 18. and 19. speaketh to the same purpose and tells us that the Novatians themselves determined in a Synod at Sangar in Bythinia that the differenoe about Easter being not a sufficient cause for breach of Communion all should abide in the same concord and in the same
An Accompt of all the PROCEEDINGS Of the COMMISSIONERS of both PERSVVASIONS Appointed by his Sacred MAJESTY ACCORDING To Letters Patents for the Review of The BOOK of common-COMMON-PRAYER c. London Printed in the year 1661. Majesties feet beseeching you to prosper such a blessed Resolution till it attain success We must needs beleeve that when your Majesty took our Consent to a Lyturgy to be a foundation that would infer our Concord you meant not that we should have no Concord but by consenting to this Lyturgy without any considerable Alterations And when you comforted us with your Resolutions to draw us together by yeelding on both sides in what we could you meant not that we should be the boat to lay the banks that should not stir and when your Majesty commanded us by Letters Patents to meet about such Alterations as are needful or expedient for giving satisfaction to tender Consciences and the restoring and continuing of Peace and Unity we rest assured that it was not your sense that those tender consciences were to be forced to practice all which they judged unlawful and not so much as a Ceremony abated them or that our Treaty was only to convert either party to the Opinion of another and that all our hopes of Concord and Liberty consisted only in disputing the Bishops into Non-conformity or coming in every Ceremony to their minds Finally for your Majesty under God is the protection whereto your people flye and as the same necessity still remains which drew forth your Gracious Declaration we most Humbly and Earnestly beseech your Majesty that the benefit of the said Declaration may be continued to your people and in particular that none be punished or troubled for not using the Common-Prayer till it be effectually reformed and the Addition made as there exprest We crave your Majesties Pardon for the tediousness of this Address and shall wait in hope that so great a Calamity of your people as will follow the loss of so many able faithful Ministers as the rigorous Imposition would cast out shall never be recorded in the History of your Reign but that these impediments of Concord being forborn your Kingdom may flourish in Piety and Peace that this may be the signal honour of your happyâ—Reign and your joy in the day of your account which is the Prayer of Your Majesties Faithful and Obedient Subjects A Copy of his Majesties Commission CHARLES the second by the Grace of God King of England Scotland France and Ireland Defender of the Faith c. To our Trusty and well beloved the most Reverend Father in God Accepted Arch-Bishop of York The right reverend Fathers in God Gilbert Bishop of London John Bishop of Durham John Bishop of Rochester Humphrey Bishop of Sarum George Bishop of Worcester Robert Bishop of Lincolne Benjamin Bishop of Peterborough Brian Bishop of Chester Richard Bishop of Carlile John Bishop of Exeter Edward Bishop of Norwich and to our Trusty and well beloved The Reverend Anthony Tuckney D D. John Conant D. D. William Spurstow D. D. John Walis D. D. Tho Manton D. D. Edmund Calamy D. D. Richard Baxter Clerk Arthur Jackson Tho. Case Samuel Clarke Mathew Newcomen Clerkes and to our trusty and well beloved Dr. Earles Dean of Westminster Peter Heylin D. D. John Hacket D. D. John Berwick D. D. Peter Gunning D. D. John Pearson D. D. Tho. Pierce D. D. Anthony Sparrow Herbert Thorndike D. D. Thomas Horton D. D. Thomas Jacomb D. D. William Bate John Rawlinson Clerks William Cooper Clerk D. John Lightfoot D. John Collings D. Benjamin Woodbridg and William Drake Clerk Greeting Whereas by our Declaration of the 25 of October last concerning Ecclesiastical affairs we did amongst other things express our esteem of the Liturgy of the Church of England contained in the Book of common-Common-prayer and yet since we find exceptions made against several things therein we did by our said Declaration declare we would appoint an equal number of Learned Divines of both perswasions to review the same we therefore in accomplishment of our said will and intent and of our continued and constant care and study for the peace and unity of the Churches within our Dominions and for the removal of all exceptions difference and the occasions of such differences and exceptions from among our good subjects for or concerning the said Book of common-Common-prayer or any thing therein contained do by these our letters patents require authorize constitute and appoint you the said c. to advise upon and review the said Book of common-Common-prayer comparing the same with the most ancient Liturgies which have been used in the Church in the primitive and purest times And to that end to assemble and meet together from time to time and at such time within the space of four Kalendar-months now next ensuing in the Masters lodging in the Savoy in the Strand in the County of Middlesex or in such other place or places as to you shall be thought fit and convenient to take into your serious and grave consideration the several directions and rules forms of prayer and things in the said Book of common-Common-prayer contained and to advise consult upon and about the same and the several objections and exceptions which shall now be raised against the same and if occasion be to make such reasonable and necessary alterations corrections and amendments therein as by and between you the said Arch-Bishop Bishops Doctors and Persons hereby required and authorized to meet and advise as aforesaid shall be agreed upon to be needful and expedient for the giving satisfaction to tender consciences and the restoring and continuance of peace and unity in the Churches under our protection and Government but avoyding asmuch as may be all unnecessary abbreviations of the forms Liturgy wherewith the people are altogether acquainted and have so long received in the Church of England And our will and pleasure is that when you the said Arch-Bishop Bishops Doctors and Persons authorized and appointed by these our letters patents to meet advise and consult upon and about the premises as aforesaid shall have drawn your consultations to any resolution and determination which you shall agree upon as needful or expedient to be done for the altering diminishing or enlarging the said Book of common-Common-prayer or any part thereof That then forthwith you certifie and present to us in writing under your several hands the matters and things whereupon you shall so determine for our approbation and to the end the same or so much thereof as shall be approved by us may be established and forasmuch as the said Arch-Bishop and Bishops have several great charges to attend which we would not dispense with or that the same should be neglected upon any great occasion whatsoever and some of them being of great Age and infirmities may not be able constantly to attend the execution of the service and authority hereby given and required by us in the meeting and consultation
aforesaid We will therefore and hereby require you the said Dr. Earles c. to supply the place and places of such of the Arch-Bishop and Bishops other then the said Edward Bishop of Norwich as shall by age sickness infirmity or other occasions be hindred from attending the said meeting or consultation that is to say that one of you the said Dr. Earles c. shall from time to time supply the place of each one of them the said Arch-Bishop and Bishops other then the said Edward Bishop of Norwich which shall happen to be hindred or to be absent from the said meetings or consutations and shall and may advise consult and determine and also certifie and execute all and singular the powers and authorities before mentioned in and about the premises as fully and absolutely as such Arch-Bishop and Bishops which shall so happen to be absent should or might do by vertue of these our letters patents or any thing herein contained in case he or they were personally present And whereas in regard of the distance of some the infirmity of others the multitude of constant imployment and other incidental impediments some of you the said Edward Bishop of Norwich c. may be hindred from the constant attendance in the execution of the service aforesaid we therefore will and do hereby require and authorize you the said Thomas Horton c. to supply the place or â—laces of such the Commissioners last above mentioned as shall by the means aforesaid or any other occasion be hindred from the said meeting and consultations that one of you the said Thomas Horton c. shall from time to time supply the places of each one of the said Commissioners last mentioned which shall happen to be hindred or absent from the said meeting and consultations and shall and may advise consult and determine and also certifie and execute all and singular the powers and authorities before mentioned in and about the premises as fully and absolutely as such of the said last mentioned Commissioners which shall so happen to be absent should or might do by vertue of these our Letters patents or any thing therein contained in case he or they were personally present In witness whereof we have caused these our Letters to be made patents witness our self at Westminster the 25 day of March in the thirteenth year of our Reign Per ipsum Regem Barker THE EXCEPTIONS Against the BOOK OF common-Common-Prayer ACknowledging with all humility and thankfulness His Majesties most Princely Condiscention and Indulgence to very many of his Loyal Subjects as well in His Majesties most gracious Declaration as particularly in this present Commission issued forth in pursuance thereof Wee doubt not but the Right Reverend Bishops and all the rest of His Majesties Commissioners intrusted in this work will in imitation of His Majesties most prudent and Christian Moderation and Clemency judge it their duty what wee finde to bee the Apostles own practice in a special manner to bee tender of the Churches peace to bear with the infirmities of the weak and not to please themselves nor to measure the consciences of other men by the light and latitude of their own but seriously and readily to consider and advise of such expedients as may most conduce to the healing of our breaches and uniting those that differ And albeit wee have an high and honourable esteem of those godly and learned Bishops and others who were the first Compilers of the Publick Liturgy and do look upon it as an excellent and worthy work for that time when the Church of England made her first step out of such a mist of Popish Ignorance and Superstition wherein it formerly was involved Yet considering that all humane works do gradually arrive at their maturity and perfection and this in particular being a work of that nature hath already admitted several Emendations since the first compiling thereof It cannot bee thought any disparagement or derogation either to the work it self or to the Compilers of it or to those who have hitherto used it if after more than an hundred years since its first composure such further â—emendations be now made therein as may bee judged necessary for satisfying the scruples of a multitude of sober persons who cannot at all or very hardly comply with the use of it as now it is and may best sute with the present times after so long an enjoyment of the glorious light of the Gospel and so happy a Reformation Especially considering that many godly and learned men have from the beginning all along earnestly desired the alteration of many things therein and very many of His Majesties pious peaceable and loyal Subjects after so long a discontinuance of it are more averse from it than heretofore The satisfying of whom as far as may bee will very much conduce to that peace and unity which is so much desired by all good men and so much indeavoured by His Most Excellent Majesty And therefore in pursuance of this His Majesties most gracious Commission for the satisfaction of tender consciences and the procuring of peace and unity amongst our selves wee judge meet to propose First That all the Prayers and other materials of the Liturgy may consist of nothing doubtful or questioned amongst pious learned and Orthodox persons inasmuch as the professed end of composing them is for the declaring of the unity and consent of all who joyn in the publick worship it being too evident that the limiting of Church-Communion to things of doubtful disputation hath been in all ages the ground of Schism and Separation according to the saying of a learned person To load our publick forms with the private fancies upon which wee differ is the most Soveraign way to perpetuate Schism to the worlds end Prayer Confession Thanksgiving Reading of the Scriptures and administration of the Sacraments in the plainest and simplest manner were matter enough to furnish out a sufficient Liturgy though nothing either of private Opinion or of Church-pomp of Garments or prescribed gestures of Imagery of Musick of matter concerning the dead of many superfluities which creep into the Church under the name of Order and Decency did interpose it self To charge Churches and Liturgies with things unnecessary was the first beginning of all Superstition and when scruple of conscience began to be made or pretended then Schism began to break in If the special Guides and Fathers of the Church would be a little sparing of incumbring Churches with superfluities or not over-rigid either in reviving Obsolete Customes or imposing new there would be far less cause of Schism or Superstition and all the inconvenience were likely to ensue would be but this they should in so doing yeeld a little to the imbecillity of their inferiours a thing which St. Paul would never have refused to do Mean while wheresoever false or suspected Opinions are made a peece of Church-Liturgy hee that separates is not the Schismatick for it is alike unlawful
practice of them or subscription to them But may bee permitted to enjoy their Ministerial Function and Communion with the Church without them The rather because these Ceremonies have for above an hundred years been the fountain of manifold evils in this Church and Nation occasioning fad divisions between Ministers and Ministers as also between Ministers and People exposing many Orthodox Pious and Peaceable Ministers to the displeasure of their Rulers casting them on the edge of the penal Statutes to the loss not only of their Livings and Liberties but also of their opportunities for the service of Christ and his Church and forcing people either to worship God in such a manner as their own consciences condemn or doubt of or else to forsake our Assemblies as thousands have done And no better fruits than these can bee looked for from the retaining and imposing of these Ceremonies unless wee could presume that all His Majesties Subjects should have the same subtilty of judgement to discern even to a Ceremony how far the power of man extends in the things of God which is not to bee expected or should yeeld Obedience to all the Impositions of men concerning them without inquiring into the will of God which is not to bee desired Wee do therefore most earnestly entreat the Right Reverend Fathers and Brethren to whom these Papers are delivered as they tender the glory of God the honour of Religion the Peace of the Church the service of His Majesty in the accomplishment of that happy Union which His Majesty hath so abundantly testified his desires of to joyn with us in importuning his most excellent Majesty that his most gracious indulgence as to these Ceremonies granted in his Royal Declaration may bee confirmed and continued to us and our posterities and extended to such as do not yet enjoy the benefit thereof 19. As to that Passage in His Majesties Commission where wee are authorized and required to compare the present Liturgy with the most antient Liturgies which have been used in the Church in the purest and most primitive times Wee have in obedience to His Majesties Commission made enquiry but cannot finde any Records of known credit concerning any intire forms of Liturgy within the first three hundred years which are confessed to bee as the most Primitive so the purest ages of the Church Nor any Imposition of Liturgies upon any National Church for some hundreds of years after Wee finde indeed some Liturgical forms Fathered upon St. Basil St. Chrysostome and St. Ambrose but wee have not seen any Copies of them but such as give us sufficient evidence to conclude them either wholly spurious or so interpolated that wee cannot make a judgement which in them hath any Primitive Authority Having thus in general expressed our desires wee come now to particulars which wee finde numerous and of a various nature some wee grant are of inferiour Consideration verbal rather that material which were they not in the Publick Liturgy of so famous a Church wee should not have mentioned others dubious and disputable as not having a clear foundation in Scripture for their warrant but some there bee that seem to bee corrupt and to carry in them a repugnancy to the Rule of the Gospel and therefore have administred just matter of Exception and offence to many truly religious and peaceable not of a private station only but learned and judicious Divines as well of other Reformed Churches as of the Church of England ever since the Reformation Wee know much hath been spoken and written by way of Apology in answer to many things that have been objected but yet the doubts and scruples of tender consciences still continue or rather are increased Wee do humbly conceive it therefore a work worthy of those wonders of Salvation which God hath wrought for His Majesty now on the Throne and for the whole Kingdome and exceedingly becoming the Ministers of the Gospel of Peace with all holy moderation and tenderness to indeavour the removal of every thing out of the Worship of God which may justly offend or grieve the spirits of sober and godly people The things themselves that are desired to bee removed not being of the foundation of Religion nor the essentials of Publick Worship nor the removal of them any way tending to the prejudice of the Church or State Therefore their continuance and rigorous Imposition can no waies be able to countervail the laying aside of so many pious and able Ministers and the unconceivable grief that will arise to multitudes of His Majesties most loyal and peaceable Subjects who upon all occasions are ready to serve him with their prayers estates and lives For the preventing of which evils wee humbly desire that these particulars following may bee taken into serious and tender Consideration Concerning Morning and Evening Prayer Rubrick THat morning and evening Prayer shall bee used in the accustomed place of Church Chancel or Chappel except it bee otherwise determined by the Ordinary of the place and the Chaucel shall remain as in times past Exception WE desire that the words of the first Rubrick may be expressed as in the Book established by Authority of Parliament 5to 6to Edw. 6ti Thus the Morning and Evening Prayer shall bee used in such place of the Church Chappel or Chancel and the Minister shall so turn him as the people may best hear and if there bee any controversie therein the matter shall be referred to the Ordinary Rubrick And here is to bee noted that the Minister at the time of the Communion and at other times in his ministeration shall use such Ornaments in the Church as were in use by Authority of Parliament in the second year of the Reigne of Edward the sixth according to the Act of Parliament Exception Forasmuch as this Rubrick seemeth to bring back the Cope Albe c. and other Vestments forbidden by the common-prayer-Common-Prayer-Book 5. and 6. Edw. 6. and so our reasons alledged against Ceremonies under our eighteenth general Exception wee desire it may bee wholly left out Rubrick The lords-Lords-Prayer after the Absolution ends thus Deliver us from evil Exception Wee desire that these words For thine is the Kingdome the power and the glory for ever and ever Amen May be alwaies added unto the Lords-Prayer and that this Prayer may not bee enjoyned to bee so often used in morning and evening Service Rubrick And at the end of every Psalme throughout the year and likewise in the end of Benedictus Benedicite Magnificat Nunc Dimittis shall bee repeated Glory to the Father c. Exception By this Rubrick and other places in the Common-Prayer-Books the Gloria Patri is appointed to bee said six times ordinarily in every Morning and Evening Service frequently eight times in a Morning sometimes ten which wee think carries with it at least an appearance of that vain repetition which Christ forbids for the avoiding of which appearance of evil wee desire it may bee used but once in
of our dear Brother here departed We therefore commit his body to the ground in sure and certain hope of resurrection to eternal life These words cannot in truth be said of persons living and dying in open and notorious sins The first Prayer We give thee hearty thanks for that it hath pleased â—â—ee to deliver this our Brother out of the miseries of this 〈◊〉 world c. That we with this our Brother and all other departed in the true Faith of the holy Name may have our perfect Confirmation and Eliss These words may harden the wicked and are inconsistent with the largest rational charity The last Prayer That when we depart this life we may rest in him as our hope is this our Brother deth These words cannot be used with respect to those persons who have not by their actual repentance given any ground for the hope of their blessed estate Of the thanksgiving of women after Child-birth commonly called Churching of Women The woman shall come unto the Church and there shall kneel down in some convenient place nigh unto the place where the Table stands and the Priest standing by her shalt say c. In regard that the womans knâ—eling near the Table is in many Churches inconvenient we desire that these words may be left out that the Minister may perform that service either in the Deâ—k or Pulpit Rubrick Then the Priest shall say this Psalm 121. O Lord save this woman thy servant Ans. which puttteth her trust in thee Exception This Psalm seems not to be so pertinent as some other viz as Psal. 113. and Psal. 128. It may fall out that a woman may come to give thanks for a child born in Adultery or Fornication and therefore we desire that something may be required of her by way of profession of her humiliation as well as of her Thanksgiving Last Rubr. The woman that comes to give Thanks must offer the accustomed offerings This may seem too like a Jewish purification rather then a Christian Thanksgiving The same Rubrick And if there be a Communion it is convenient that she receive the holy Communion We desire this may be interpreted of the duly qualified for a scandalous sinner may come to make this Thanksgiving Thus have we in all humble pursuance of his Majesties most gracious endeavours for the publike weal of this Church drawn up our Thoughts and Desires in this weighty Affair which we humbly offer to His Majesties Commissioners for their serious grave Consideration wherein we have not the least thought of depraving or reproaching the Book of common-Common-Prayer but a sincere desire to contribute our endeavours towards the healing the distempers and as soon as may be reconciling the minds of Brethren And inasmuch as his Majesty hath in his gracious Declaration and Commission mentioned new forms to be made and suted to the several parts of Worship We have made a considerable Progress therein and shâ—ll by Gods assistance offer them to the Reverend Commissioners with all convenient speed And if the Lord shall graciously please to give a blessing to these our endeavours We doubt not but the peace of the Church will be thereby setled the hearts of Ministers and people comforted and composed and the great Mercy of Unity and Stability to the immortal Honor of our most dear Soveraign bestowed upon us and our posterity after us To the most Reverend Archbishop Bishops And the Reverend their ASSISTANTS Commissioned by his Majesty to treat about the Alteration of the Book of common-COMMON-PRAYER Most Reverend Fathers and Reverend Brethren WHen we received your Papers and were told that they contained not onely an Answer to our Exceptions against the present Liturgie but also several Concessions wherein you seem willing to joyn with us in the Alteration and Reformation of it Our Expectations were so far raised as that we promised our selves to find your Concessions so considerable as would have greatly conduced to the â—ealing of our much-to-be-lamented Divisions the setling of the Nation in Peace and the satisfaction of tender Consciences according to his Majesties most gracious Declaration and his Royal Commission in pursuance thereof But having taken a survey of them we finde our selves exceedingly disappointed and that they will fall far short of attaining those happy Ends for which this Meeting was first designed as may appear both by the paâ—city of the Concessions and the inconsiderableness of them they being for the most part Verbal and Literal rather then Real and Substantial for in them you allow not the laying aside of the reading of the Apocrypha for Lessons though it shut out some hundreds of Chapters of Holy Scripture and sometimes the Scripture it self is made to give way to the Apocryphal Chapters You plead against the addition of the Doxologie unto the Lords Prayer You give no liberty to omit the too frequent repetition of Gloria Patri nor of the Lords Prayer in the same publick Service nor do you yeild that the Psalms be read in the new Translation nor the word Priest to be changed for Minister or Presbyter though both have been yeilded unto in the Scotish Liturgie You grant not the omission of the Responsals no not in the Letany it self though the Petitions be so framed as the People make the Prayer and not the Minister nor to read the Communion-Service in the Desk when there is no Communion but in the late Form instead thereof it is enjoyned to be done at the Table though there be no Rubrick in the Common-Prayer-Book requiring it You plead for the Holiness of Lent contrary to the Statute You indulge not the omission of any one Ceremony You will force men to kneel at the Sacrament and yet not put in that excellent Rubrick in the v. and vi of Edw. 6. which would much conduce to the satisfaction of many that scruple it And whereas divers Reverend Bishops and Doctors in a Paper in print before these unhappy Wars began yeilded to the laying aside of the Cross and the making many material alterations you after twenty years sad calamities and Divisions seem unwilling to grant what they of their own accord then offered You seem not to grant that the clause of the fourth Commandment in the Common-Prayer-Book The Lord blessed the seventh day should be altered according to the Hebr. Exod. 20. The Lord blessed the Sabbath day You will not change the word Sunday into the Lords Day nor adde any thing to make a difference between Holy-days that are of Humane Institution and the Lords Day that is questionless of Apostolical practice You will not alter Deadly Sin in the Letany into Heynous Sin though it hints to us that some sins are in their own nature Venial nor that Answer in the Catech. of Two Sacraments onely generally necessary to salvation although it intimates that there are other New Testaments Sacraments though Two onely necessary to Salvation You speak of singing Davids Psalms allowed by Authority by
breed in mens mindes a rooted opinion that Bishops that are still hurting and afflicting them even for the things in which they exercise the best of their understanding and cautelously to avoid sin against God are no Fathers Friends or Edifiers but Destroyers alas who will have the gain of this O let us no more bite and devour one another lest we be devoured one of another Gal. 5. 15. or Christ be provoked to decide the Controversie more sharply then we desire or expect 4. But really hath liberty to forbear the Liturgie produced such divisions as you mention The licence or connivance that was granted to Hereticks Apostates and foul-mouthed raylers against the Scripture Ministry and all Gods Ordinances indeed bred confusions in the Land but it is to us matter of admiration to observe clean contrary to your intimation how little discord there was in Prayer and other parts of Worship among all the Churches throughout the three Nations that agreed in Doctrine and that forbore the Liturgie It is wonderful to us in the review to consider with what love and peace and concord they all spoke the same things that were tied to no Form of words even those that differed in some points of Discipline even to a with-drawing from local Communion with us yet strangely agreed with us in Worship And where have there been less Heresies Schisms then in Scotland where there was no such Liturgie to unite them If you tell us of those that differ from us in Doctrine and are not of us it is as impertinent to the point of our own agreement in VVorship as to tell us of the Papists And the best expedients to unite us all to that again and so to peace are besides our Prayers to the God of peace to make us all of one mind in an house to labour to get true humility which would make us think our Guides wiser and fitter to order us then we our selves Christian charity which would teach us to think no evil of our Superiors but to judge them rather careful Guides and Fathers to us which being obtained nothing can be imagined justly to hinder us from a ready complyance to this method of service appointed by them so live in unity Prayer and Humility are indeed the necessary means of peace But if you will let us pray for peace in no words but what are in the Common-Prayer Book their brevity and unaptness and the customariness that will take off the edge of fervour with humane nature will not give leave or help sufficient to our souls to work towards God upon this subject with that enlargedness copiousness and freedome as is necessary to due fervour A brief transient touch and away is not enough to warm the heart aright and cold Prayers are like to have a cold return and therefore even for peace sake let us pray more copiously and heartily then the common-prayer-Common-Prayer-Book will help us to do And whether this be that cause or whether it be that the common-prayer-Common-Prayer-Book hath never a Prayer for it self we finde that its Prayers prevail not to reconcile many sober serious persons to it that live in faithful fervent Prayer 2. And for Humility we humbly conceive it would most effectually heal us by causing the Pastors of the Church to know that they are not to rule the flocks as Lords but as ensamples not by constraint but willingly 1 Pet. 5. 2 3. and it would cause them not to think so lightly of themselves and so meanly of their Brethren as to judge no words fit to be used to God in the publick Worship but what they prescribe and put into our mouths and that other men are generally unable to speak sensibly or suitably unless they tell us what to say or that all others are unfit to be trusted with the expressing of their own desires Humility would perswade the Pastors of the Church at least to undertake no more then the Apostles did and no more to obtrude or impose their own words upon all others in the publick Worship if they found any unfit to be trusted with the expression of their minds in publick Prayer they would do what they could to get meeter men in their places and till then they would restrain and help such as need it and not upon that pretence as much restrain all the ablest Ministers as if the whole Church were to be nominated measured or used according to the quality of the most unworthy And it is also true that humility in private persons and inferiours would do much to our peace by keeping them in due submission and obedience and keeping them from all contentions and divisions which proceed from self-conceitedness and pride But yet 1. The humblest surest Subjects may stumble upon the scruple whether Bishops differ not from Presbyters onely in degree and not in order or office it being a Controversie and no resolved point of Faith even among the Papists whose Faith is too extensive and favor too Ecclesiastical ambition too great and consequently they may doubt whether men in the same order do by Divine appointment owe obedience unto those that gradually go before them 2. And they may scruple whether such making themselves the Governours of their Brethren make not themselves inâ—eed of a different order of office and so encroach not on the authority of Christ who onely maketh Officers purely Ecclesiastical and whether it be no disloyalty to Christ to own such Officers 3. And among those Divines that are for a threefold Episcopacy besides that of Presbyters who are Episcopi Greâ—is viz. general unfixed Bishops like the Evangelists or Apostles in their measure and the fixed Bishops of Parochial Churches that have Presbyters to assist them to whom they do preside and also the Presidents of larger Synods yet is it a matter of very great doubt whether a fixed Diocesan being the Pastor of many hundred Churches having none under him that hath the power of Jurisdiction or Ordination be indeed a Governor of Christs appointment or approbation and whether Christ will give us any more thanks for owning them as such then the King will give us for owning aâ— Usurper Humility alone will not seem to subject these men to such a Government 4. And though their coercive Magistraâ—ical power be easily submitted to as from the King how unfit Subjects soever Church-men are of such a power yet he that knoweth his superiours best doth honour God more and supposeth God more infallible then man and will feel himself most indispensibly bound by Gods commands and bound not to obey man against the Lord. And whereas there is much said against the peoples taking on them to judge of the lawfulness of things commanded them by superiours we add 5. That humble men may believe that their superiours are fallible that it is no impossibility to command things that God forbids that in such cases if we have sufficient means to discern the sinfulness of such
being one of them the mouth of all the rest in the Confession at the Lords Supper 4. By being the onely Petitioners in the far greatest part of all the Letanie by their Good Lord deliver us and We beseech thee to hear us good Lord while the Minister onely reciteth the matter of the matter of the prayer and maketh none of the Request at all we fear lest by parity of reason the people will claim the work of preaching and other parts of the Ministerial Office 3. And we mentioned that which all our ears are witnesses of that while half the Psalms and Hymns c. are said by such of the people as can say them the murmur of their voices in most Congregations is so unintelligible and confused as must hinder the edification of all the rest for who is edified by that which he cannot understand We know not what you mean by citing 2 Chron. 7. 1 4. Ezra 3. 11. where there is not a word of publick prayer but in one place of an Acclamation upon an extraordinary sight of the glory of the Lord which made them praise the Lord and say He is good for his mercy is for ever when the prayer that went before was such as you call A long tedious prayer uttered by Solomon alone without such breaks and discants And in the other places is no mention of prayer at all but of singing praise and that not by the people but by the Priests and Levites saying the same words For he is good for his mercy endures for ever towards Israel The people are said to do no more then shout with a great shout because the foundation of the House was laid and if shouting be it that you would prove it 's not the thing in Question Let the ordinary mode of praying in Scripture be observed in the prayers of David Solomon Ezra Daniel or any other and if they were by breaks and frequent beginnings and endings and alternate Interlocutions of the people as yours are then we will conform to your mode which now offends us but if they were not we beseech you reduce yours to the examples in Scripture we desire no other rule to decide the Controversie by As to your Citation 1 Socrat. there tells us of the alternate singing of the Arrians in the reproach of the Orthodox and that Chrysostome not a Synod compiled Hymns to be sung in opposition to them in the streets which came in the end to a Tumult and Bloudshed And hereupon he tells us of the original of alternate singing viz. a pretended Viâ—ion of Ignatius that heard Angels sing in that order And what is all this to alternate Reading and praying or to a Divine Institution when here is no mention of reading or praying but of singing Hymns and that not upon pretence of Apostolical Tradition but a Vision of uncertain credit Theodore also speaketh onely of singing Psalms alternately and not a word of reading or praying so and he fetcheth that way of singing also as Socrat. doth but from the Church at Antioch and not from any pretended Doctrine or Practise of the Apostles and neither of them speaks a word of the necessity of it or of forcing any to it so that all these your Citations speaking not a word so much as of the very Subject in question are marvellously impertinent The words Their Worship seem to intimate that singing of Psalms is part of our Worship and not of yours we hope you disown it not for our parts we are ashamed of it Your distinction between Hopkins and Davids Psalms as if the metre allowed by Authority to be sung in Churches made them to be no more Davids Psalms seemeth to us a very hard saying If it be because it is a Translation then the prose should be none of Davids Psalms neither nor any Translation be the Sâ—ripture If it be because it is in metre then the exactest Translation in metre should be none of the Scripture If because it 's done imperfectly then the old Translation of the Bible used by common-prayer-Common-Prayer-Book should not be Scripture As to your reason for the supposed priority 1. Scripture-examples telling us that the people had more part in the Psalms then in the Prayers or Reading satisfie us that God and his Church then saw a disparity of Reason 2. Common Observation tells us That there is more order and less hinderance of Edification in the peoples singing then in their reading and praying together vocally It is desired that nothing should be in the Liturgie which so much as seems to countenance the observation of Lent as a Religious Fast and this as an expedient to peace which is in effect to desire that this our Church may be contentious for peace sake and to divide from the Church-Catholick that we may live at unity among our selves For St. Paul reckons them amongst the lovers of contention who shall oppose themselves against the custome of the Churches of God That the religious observation of Lent was a custome of the Churches of God appears by the testimonies following Chrys. Ser. 11. in Heb. 10. Cyrill Catec myst 5. St. Aug. Ep. 119 ut 40 dies ante Pascha observetur Ecclesiae consuetudo roboravit and St. Hierom ad Marcell says it was secundum traditionem Apostolorum This Demand then tends not to peace but Dissention The fasting forty days may be in imitation of our Saviour for all that is here said to the contrary for though we cannot arrive to his perfection abstaining wholly from meat so long yet we may fast forty days together either Cornelius his fast till three of the Clock after noon or Saint Peters fast till noon or at least Daniels fast abstaining from meats and drinks of delight and thus far imitate our Lord. If we had said that the Church is contentious if it adore God in kneeling on the Lords Days or use not the White Garment Milk and Honey after Baptism which had more pretence of Apostolical tradition and were generally used more anciently then Lent would you not have thought we wronged the Church If the purer times of the Church have one custome and latter times a contrary which must we follow or must we necessarily be contentious for not following both or rather may we not by the example of the Church that changeth them be allowed to take such things to be matters of Liberty and not Necessity If we must needs conform to the custom of other Churches in such things or be contentious it is either because God hath so commanded or because he hath given those Churches authority to command it If the former then what Churches or what Ages must we conform to If all must concur to be our pattern it will be hard for us to be acquainted with them so far as to know of such concurrences And in our Case we know that many do it not If it must be the most we would know where God commandeth us to imitate
kept as Holy-dayes but they are useful for the preservation of their memories and for other reasons as for Leases Law-dayes c. Repl. The antiquity of the Translations mentioned is far from being of determinate certainty we rather wish than hope that the Syriack could be proved to be made neer the Apostles times But however the things being confessed of humane Institution and no forreign Power having any authority to command his Majesties Subjects and so the imposition being only by our own Governours we humbly crave that they may be left indifferent and the Unity or Peace of the Church or Liberty of the Ministers not laid upon them Sect. 1. This makes all the Lyturgy void if every Minister may put in and leave out at his discretion Repl. You mistake us we speak not of putting in and leaving out of the Liturgy but of having leave to intermix some Exhortations or Prayers besides to take off the deadness which will follow if there be nothing but the stinted Forms we would avoid both the extream that would have no Forms and the contrary extream that would have nothing but Forms but if we can have nothing but extreams there 's no remedy it 's not our fault And this moderation and mixture which we move for is so far from making all the Lyturgy void that it would do very much to make it attain its end and would heal much of the distemper which it occasioneth and consequently would do much to preserve the reputation of it As for instance if besides the Forms in the Lyturgy the Minister might at Baptism the Lords Supper Marriage c. interpose some suitable Exhortation or Prayer upon special occasion when he finds it needful should you deny this at the visitation of the sick it would seem strange and why may it not be granted at other times It is a matter of far greater trouble to us that you would deny us and all Ministers the Liberty of using any other Prayers besides the Lyturgy than that you impose these Sect. 2. The Gift or rather Spirit of Prayer consists in the inward Graces of the Spirit not in extempore expressions which any man of natural parts having a voluble tongue and audacity may attain to without any special Gift Repl. All inward Graces of the Spirit are not properly called the Spirit of Prayâ—r nor is the Spirit of Prayer that Gift of Prayer which we speak of nor did we call it by the name of a special Gift nor did we deny that ordinary men of natural parts and voluble tongues may attain it But yet we humbly conceive that as there is a Gift of Preaching so also of Prayer which God bestoweth in the use of means diversified much according to mens natural parts and their diligence as other acquired abilities are but also much depending on that Grace that is indeed special which maketh men love and rellish the holy Subjects of such Spiritual studies and the holy exercise of those Graces that are the soul of Prayer and consequently making men follow on such exercises with delight and diligence and therefore with success and also God is free in giving or denying his Blessing to mans endeavours If you think there be no Gift of Preaching you will too dishonourably level the Ministry If reading be all the Gift of Prayer or Preaching there needs no great understanding or learning to it nor should Coblers and Tinkers be so unfit men for the Ministry as they are thought nor would the reason be very apparent why a Woman mightnot speak by Preaching or Praying in the Church Sect. 3. But if there be any such Gift as is pretended it is to be subject to the Prophets and to the Order of the Church Repl. The Text speaks as Dr. Hammond well shews of a subjection to that Prophet himself who was the Speaker Inspiration excluded not the prudent exercise of Reason but it is a strange ordering that totally excludeth the thing ordered The Gift of Preaching as distinct from Reading is to be orderly and with due subjection exercised but not to be on that pretence extinguished and cast out of the Church And indeed if you should command it you are not to be obeyed whatever we suffer And why then should the Gift of Prayer distinct from Reading be cast out Sect. 4. The mischiefs that come by idle impertinent ridiculous sometimes seditious impious and blasphemous expressions under pretence of the Gift to the dishonour of God and scorn of Religion being far greater than the pretended good of exercising the Gift it is fit that they who desire such liberty in publick devotions should first give the Church security that no private opinions should be put into their Prayers as is desired in the first proposal and that nothing contrary to the Faith should be uttered before God or offered up to him in the Church Repl. The mischiefs which you pretend are inconveniences attending humane imperfeotion which you would cure with a mischief Your Argument from the Abuse against the Use is a palpable fallacy which cast out Physitians in some Countries and rooted up Vines in others and condemneth the reading of the Scriptures in a known tongue among the Papists If the Apostles that complained then so much of divisions and Preaching false doctrine and in envy and strife had thought the way of cure had been in sending Ministers about the world with a Prayer-book or Sermon book and to have tyed them only to read either one or both of these no doubt but they would have been so regardful of the Church as to have composed such a Prayer-book or Sermon book themselves and not left us to the uncertainties of an Authority not infallible nor to the divisions that follow the impositions of a questionable Power or that which unquestionably is not universal and therefore can procure no universal Concord If one man among you draw up a Form of Prayer it is his single conception and why a man as learned and able may not be trusted to conceive a Prayer for the use of a single Congregation without the dangers mentioned by you as one man to conceive a Prayer for all the Churches in a Diocess or a Nation we know not These words that the mischief is greater than the pretended good seem to express an unjust accusation of ordinary conceived Prayer and a great undervaluing of the benefits If you would intimate that the Crimes expressed by you are ordinarily found in Ministers Prayers we that hear such much more frequently than you must profess we have not found it so allowing men their different measures of exactness as you have even in writing Nay to the praise of God we must say that multitudes of private men can ordinarily pray without any such imperfection as should nauseate a sober person and with such seriousness and aptness of expression as is greatly to the benefit and comfort of our selves when we joyn
Brethren or hinder that peace healing of the Church For Order is for the thing ordered and not contrarily For example there is much disorder lies in the Common-Prayer-Book yet we would obey it as far as the ends of our calling do require It wouldbe undecent to come without a Band or other handsome Raiment into the Assembly yet would we obey if it were commanded us rather than not worship God at all We are as confident that Surplices and Copes are undecent and kneeling at the Lords Table is disorderly as you are of the contrary And yet if the Magistrate would be advised by us supposing himself addicted against you we would advise him to be more charitable to you than you here advise him to be to us We would have him if your Conscience require it to forbear you in this undecent and disorderly way But to speak more distinctly 1. There are some things decent and orderly when the opposite species is not undecent or disorderly 2. There are some things undecent and disorderly in a small and tollerable degree And some things in a degree intollerable 1. VVhen things decent are commanded whose opposites would not be at all undecent their Charity and Peace and Edification may command a Relaxation or rather should at first restrain from too severe Impositions As it is decent to wear either a Cloak or a Gown a Cassock buttoned or unbuttoned with a Girdle or without to sit stand or kneel in singing of a Psalm to sit or stand in hearing the Word read or preached c. 2. VVhen a Circumstance is undecent or disorderly but in a tolerable degree to an Inconvenience Obedience or Charity or Edification may commaud us to do it and make it not only lawful but a duty pro hic nunc while the preponderating Accident prevaileth Christs instances goe at least as far as this about the Priests in the Temple breaking the Sabbath blamelesly and David's eating the Shew-bread which was lawful for none to eat ordinarily but the Priests And the Disciples rubbing the ears of Corne I will have mercy and not Sacrifice is a lesson that he sets us to learn when two duties comes together to preserve the greater if we would escape sin And sure to keep an able Preacher in the Church or a private Christian in Communion is a greater duty caeteris paribus than to use a Ceremony which we conceive to be decent It is more orderly to use the better translation of the Scripture than the worse as the Common-prayer-book doth and yet we would have no man cast out for using the worse It is more orderly decent and edifying for the Minister to read all the Psalms than for the people to read each second verse And yet we would not cast out men from the Church or Ministry meerly for that disorder It is more orderly and decent to be uncovered in divine worship than covered And yet rather than a man should take cold we could allow him to hear a Chapter or Sermon covered why not much more rather than he should be cast out But let us come to the Application It is no undecent disorderly worshiping of God to worship him without our Crosse Surplice and kneeling in the reception of the Sacrament 1. If it were then Christ and his Apostles had worshipped undecently and disorderly And the Primitive Church that used not the Surplice nor the transient Image of the Crosse in Baptism but in an unguent yea the Church for many hundred years that received the Sacrament without kneeling 2. Then if the King Parliament and Convocation should change their Ceremonies it seems you would take your selves bound to retain them for you say you must not worship God undecently But that they may be changed by Authority our Articles determine and therefore Charity may well require the Magistrate to change them without any wrong to the worship of God 3. VVe appeal to the common judgement of the Impartial whether in the nature of the thing there by any thing that tels them that it is undecent to pray without Surplice in the reading place and not undecent to pray without in the Pulpit And that it is undecent to Baptize without Crossing and not to receive the Lords Supper without And that it is undecent for the Receiver to take the Lords Supper without kneeling and not for the Minister to give it him standing that prayeth in the delivery Sect. 8. These promised we Answer to your first Reason that those things which we call Indifferent because neither expresly commanded or forbiden by God have in them a real goodness a fitness and decency and for thâ— cause are imposed and may be so by the Rule of St. Paul by which Rule and many others in Scripture a power is given to men to impose Signs which are never the worse surely because they signifie something that is decent and comely and so it is not doubtful whether such power be given It would rather be doubtful whether the Church could impose such ildle Signs if any such there be as signifie nothing Repl. To your first Answer we reply 1. We suppose you speak of a moral Goodness and if they are such indeed as are within their power and really good that is of their own nature fitter than their opposites they may be imposed by just Authority by equal means though not by usurpers nor by penalties that will do more harm than the things will do good 2. Signs that signifie nothing we understand not It is one thing to be decent and another to signifie something that is decent what you mean by that we know not The Cross signifieth our not being ashamed to profess the Faith of Christ crucified c. do you call that something that is decent It is something necessary to Salvation 3. Signes are exceeding various At present we use but two distinctions 1. Some are Signs ex primaria intentione iustitnentis purposed and primarily instituted to signifie as an Escucheon or a Sign at an Inne door in common matters and as the Sacrament and Cross in sacred matters and some are Signs but consequently secondarily and not essentially as intended by the Institutors so Hills and Trees may shew us what a Clock it is and so every Creature signifieth some good of Mercy or Duty and may be an Object of holy Meditation so the colour and shape of our Cloaths may mind us of some good which yet was none of the primary or proper end of the Maker or Wearer 2. Signes are either arbitrary expressions of a mans own mind in a matter where he is left free or they are Covenanting Signes between us and God in the Covenant of Grace to work Grace on us as moral Causes and to engage us Sacramentally to him Such we conceive the Cross in Baptism to be The Preface to the Common Prayer Book saith They are apt to teach and excite c. which is a moral operation of