points but for convelling and tearing up the foundations of many generations in * As the invisibility of the Catholick Church c. Doctrine Worship and Discipline without legitimate Authority and for other things which need not here be named Their third instance of the defectiveness of the Articles Object 3 is that they speak nothing of the creation of providence fall of man of sin of the punishment of sin of Gods Covenants effectual calling Adoption Sanctification Faith Repentance Perseverance of the Law of God Christian Liberty and liberty of conscience Religious worship of the Sabbath or Lords day of Marriage and Divorce the Communion of Saints Church-Government and Discipline of the Resurrection or of the last Judgment All which the Scripture teach as necessary and are comprised in the Apostles creed That the Assemblies Confession hath all these and that with proofs of Scripture which the Answ 1 Articles want But they should consider that a Confession of faith is one thing and a Catechism or a common-place book to refer ones reading unto is another If the Church shall think fit to compile one of these for the help of young students no doubt but all those shall be expresly treated on though perhaps not in the same form or titles But to constitute a Confession of Faith of all these heads with the several Articles which the Assembly hath subjoyned would doubtless have excluded many more from subscription than the Articles ever did Especially where they have made that an Article of faith which never was a Protestant doctrine viz. That the Church Catholick is a visible and organical body Assemblies Confess ch 35. Artic. 2. whereas it is an article of our faith in the Apostles Creed and not of sense And that which is laid as the foundation of the usurpation of the Bishops of Rome Bellarm. de Eccles l. 3. c. 2. by Bellarmine for either that or somewhat like it must follow upon that ground so that a fair Bridge is hereby laid from Thames to Tiber for his Holiness to walk upon A point universally opposed by the Protestant party except Peter Ramus and perhaps one or two more althongh of late owned by some of them of which * Vindicia Catholicae in answer to Mr. Hudson else-where I instance in this that be it true or false yet a point of this nature should not have been made an Article for the not subscribing whereto men must have been rejected from the Ministry others there are that would have stuck no doubt with many men orthodox able and godly 2. As to the things themselves they are all in effect touched either in the Articles Articles of Ireland Anno 1615. whence taken or the Homilies which are approved by the Articles or in the Liturgy or in the Book of Ordination a branch also of the Articles And the Articles of Ireland which are more full in themselves than ours and comprehend in terminis most or all these heads they are taken verbatim out of the books now mention'd And to give some instances The Creation and Providence is mentioned in the first Article of God and in the Catechism in the Common-prayer-book And more largely in the Homily for Rogation week part 1 2. The fall of man his sin and punishment of it professedly discours'd of in the Homily of the misery of mankind and is touched in the Articles Artic. 9. 10. of Original sin and Free-will Gods Covenant may be understood in the Articles of Justification and Predestination Artic. 11. 17. and is discours'd on largely in the Homily of Salvation Effectual calling also in the same 17th Article and more largely in the Homily of Faith Where also of Adoption as likewise in the lesser Catechism in the Liturgy Faith in the Article of Justification by faith Sanctification in the Homily of good works and divers others Repentance hath a proper Homily for it Perseverance is expresly set down in the 17th Article Of the Law of God in the Homily of the misery of Man And in the Catechism in the Liturgy so far as concerns practice Christian liberty in the Articles of the Traditions of the Church And the Homily of disobedience and wilful rebellion Religious worship is the subject of the Liturgy And of several Articles and of the Homily of the time and place of prayer The Sabbath or Lords day in the Homily of the time and place of prayer Of Marriage both in the Homily of Matrimony and in the Exhortation at Marriage in the common-prayer-Common-prayer-book Divorce as a point of Law is discoursed in the Canons Communion of Saints is the ground of all Exhortations to Unity as the Homily against Contention and exhortation to Charity as love and good works Church-government is the subject of Artic. 20. 21. of the authority of the Church and of General Councils And for Orders they are in the Book of Ordination For the Rules in the book of Canons and in the Rubricks in the Liturgy about Order and in the Commination there Of the Resurrection the Homily on Easter-day And of the last Judgment in the Homily against the fear of Death Seeing therefore that most or all of these heads are either expresly treated on or occasionally either in the Articles or branches of them how say they that they contain nothing of them Proofs to Confessions Lastly for the proofs added in the Assemblies Confession not added in the Articles they know it is not usual to add Proofs unto Confessions as may be seen in the Confessions of the Reformed Churches where they are rare And even lately their Brethren of the Independent way published their Confession without proofs And unless it be that of New England the Assemblies and those of the Separation I remember not that I have seen any with frequent proofs And if I mistake not it had not been amiss if the Assembly had kept the Track in this in as much as the Proofs sometimes do not infer the Article In a Catechism or Sermon or Dispute they are more proper than in a Confession Because that is a thing supposed to be grounded not in this or that place but on the current of the Scripture Besides Proofs occasion Dispute which is abhorrent from the nature of a Confession The places alledg'd may be clear a proof and yet not so to every less-intelligent Reader I conclude this discourse touching the imperfection and defectiveness of the Articles with that considerable passage of Erasmus to this purpose Summa religionis nostrae pax est unanimitas Erasm presat in Hilarium ea vix constare poterit nisi de quà m potest paucissimis definiamus in multis liberum relinquamus suum cuique judicium propterea quod ingens sit rerum plurimarum obscuritas c. The sum saith he of our Religion is peace and unanimity of which there is little hope unless those things which shall shall be enjoyned as matters of faith be
the Ecclesiastical Concerning the first 1. In the Civil Controversie I closed with the one party in the civil contest for these causes whereof the one is General and Privative the other Positive and Particular The former was the grieving or resisting the Spirit of God from whom I received no small concussion about this matter especially at the coming forth of * The resolving of conscience c. Edit Cambr. 1642. Dr. Fearn's first book in opposition to the Lords and Commons in their taking up Arms against the King The authority of Scripture there urged unto which God had given me ever to bear an awful reverence the Spirit setting it on exercised me more than all his arguments But 1 being in heart enclined unto the good things the other side proposed to be contended for and 2 judging his reasons might all be answered and 3 apprehending it much concerned the cause of God and of his servants and 4 my own reputation also being pre-engaged 5 and lastly my place seeming to call for it I holding then the publick Lecture in Cambridge I took all the former reluctancy of spirit to be onely a temptation and accordingly resolved to reply On Judg. 5.23 on which Mr. St. M. had preached before of whose notions that I know of I made no use Mr. J. B. which I did the next Lords day after the publishing of that Book wherein I answered all that seemed material in that Book and so answered it That some who were of the other judgment were pleased to say that so bad a cause could not be better pleaded Upon this I was sollicited to the publishing of my Answer But coming to London and finding another had done it before but especially my spirit working too and fro betwixt resolution and fear I did suppress it But that of Zachary hath been fulfilled in me since In that day the Prophets shall be ashamed Zach. 13.5 every one of his vision when he hath prophesied And blessed be God who hath verified another also towards me viz. Thou shalt hear a voice behind thee saying Isa 30.21 This is the way walk in it when thou turnest to the right-hand and when thou turnest to the left And blessed be his Name that although I have been a rebellious child as it is in the first verse of that chapter that would not take counsel of him nor cover with the covering of his spirit yet he hath not cast me away from his presence Psal 51.11 nor taken his holy Spirit from me Deliver me from bloods O Lord thou God of my salvation A Prayer and my tongue shall sing aloud of thy righteousness The sacrifice of God is a broken spirit a broken and contrite heart O God thou wilt not despise And Vphold me O Lord with thy spirit then will I teach sinners thy ways and transgressors shall be converted unto thee Lastly Do good in thy good pleasure unto Sion build thou the walls of Jerusalem then shall they offer young bullocks upon thine altar Amen Sed irrideant nos fortes potentes Aug. confess l. 4. c. 1. nos autem infirmi inopes confiteamur tibi But let great and oveâ—-grown spirits laugh at this let us that are infirm and poor in heart confess to thee Tota palea areae ipsius irridet eum Aug. in Ps 21. in Prefat in Expos 2. gemit triticum irrideri dominum All the chaff of Christs own floor laughs at him and the good corn laments its Lords derision Thus of the general and privative cause SECT II. Particular Motives 2. THe particular follow and they were such as these 1. 1. Propounded The excellency and necessity of the things held forth to be contended for the Laws namely and the Liberties of the Nation and that which made them both most precious Religion Protestant by them established and secured 2. Next the credit that I gave unto the persons that did propound them both for their ability and for their faithfulness 3. A third was the awful opinion that I conceived of the power and authority of that place from which they seem'd to issue to wit the Parliament 4. That the exigences being such there was a virtual bond by all Laws to use remedies that were not usual 5. and lastly That examples of the like had been in Scripture among the Jews in the Primitive Church the former against Antiochus by the Maccabees the latter of the Christians against Maximinus Also in the Reformed Churches as the French Holland Scottish and owned by our former Princes and then present King defended also by our own Divines and Bishops as Jewel Abbot Bilson c. 2. Replies unto them But all these and such like as applyed to our case being put into the ballance of the Sanctuary in my eye seem much too light As touching the first my opinion and veneration of the Protestant Religion 1. Religion the Laws and Liberties of the Nation I hope is greater now than it was as I know them somewhat better But touching Religion to be defended by Arms especially of Subjects well spake the Dantzikers A notable speech of the Dantzikeâ—s in their material Letter to the Duke of Croy exhorting them to the like May 27. 1656. Evidently it doth appear say they how much the Roman-Catholicks are incensed through this war and that from thence no small persecutions yea the greatest danger may befall the Reformed Churches Vid. Mercurius Politicus Jul. 3. 1656. if God do not prevent it in his mercy We do confidently believe that no body can think or impute it to us as if God took pleasure in Apostates and Hypocrites and as if he would have Religion promoted in casting off the lawful Magistrate Note and in the slender esteem of a well grounded government Call to mind how at all times by Warrs the spirits of men grow more barbarous and inhumane Note and how the wars for Religion use commonly to extinguish Religion Thus they Note Now I call God to witness upon my soul that the sense of the dishonor done unto the Protestant Religion 2 Cor. 1. working upon my heart hath been one main occasion of further examining the grounds of those transactions and of altering my thoughts Homil. of disobedience part 4. pag. 300. And particularly one passage in the doctrine of this Protestant Church expressed in the Homily of disobedience did much affect me of which anon This for Religion 2. Then for the Laws and Liberties seeing first 2. Laws and Liberties that both Houses of Lords and Commons in all their solemn addresses to the King and that in Parliament and as such a Parliamentary body 1. Style of the H. H. do usually style themselves thus Your Majesties most humble and loyal subjects the Lords and Commons in Parliament assembled In that Remonstrance which the King saith Kings Declaration Aug. 12. 1642. Remonstr of the State of
of the Old and New Testament The Church of England receiveth the Canon of Scripture according to the antient Church exactly as the Church of England doth Secondly that he saith that is secundum majorum traditionem ex patrum monumentis That it is according to the tradition of the Church and out of the writings of the Fathers Whereby we see the Church of England follows antiquity in reception of the books of holy Scripture more truly than the Church of Rome doth But this obiter and the way Again Bullinger citeth the judgment of Bibliander Bibliander de opt genere interpretandi Hebraica whose words are Ecclesiasticos libros etiam Hagiographa nominant sancta scripta Quae etsi non habent idoneam authoritatem roborandi ea quae in contentionem veniunt ut Canonici Scriptores non tamen rejiciuntur ut Apocrypha qualis fuit prophetia Eldad Medad c. Ecclesiastici autem lâ—bri etiam in Scholam auditoria fidelis populi admâ—ssi sunt tam venerandi multis ut Judith etiam in ordinem canonicae Scripturae à quibusdam reponatur Which having the same sense I forbear to English Onely he saith that the Book of Judith was by some accounted Scripture I suppose he meaneth Origen which I think may as little claim that priviledge as any other Lastly Bullinger goes over every book of them and shews the benefit that the Church may reap by the reading of them And saith We may better learn the form of Houshold-government out of Tobit and Judith and the Ethicks or rules of good living out of Ecclesiasticus and the book of Wisdom than out of Plato Aristotle and Xenophon And the way of a religious Soldier out the Maccabees And of the first book of them he saith Ac tanti omnino hic liber est ut boni illo non possent citra jacturam carere That it is verily of such worth that a good man cannot without loss be without it Which is consonant unto that of King James speaking of the same book Conf. Hamp Court pag. 61. viz. Who shewed the use of the Maccabees to be very good to make up the story of the persecution of the Jews c. And of the History of Bel and the Dragon Bullinger saith Viderint autem qui eam historiam pro fabula damnant quibus nitantur Authoribus Ego video Historiam refertissimam esse multiplici fructu eruditione Let them look to it saith he what Authors they rest upon who condemn it for a fable I observe it to be a History full fraught with fruitful instructions And he names what In a word his whole discourse on these books is worth reading And it is to be noted that this was with the allowance of the rest of the Ministers of Tigur where this book was printed Necessit Reform pag. 20. Basilic Doron But the authority of King James is by some Brethren objected against the Apocrypha viz. As for the Apocrypha books I omit them because I am no Papist and indeed some of them are not like the ditement of the Spirit of God Answ Thus say they the King But it seems time and reading had further ripened the Kings judgment in that point For afterward when he upon great occasion solemnly delivered his judgment Confer Hamp Court second day confer p. 61. è Cathedrâ in reference to the satisfaction of his whole Kingdom this was the result His Majesty in the end said He would take an even order between both Affirming that he would not wish all Canonical books to be read in the Church unless there were one to interpret nor any Apocrypha at all wherein there was * He explains himself presently in allowing the book of Maccabees wherein he acknowledgeth some errors any error But for the other which were clear and correspondent to the Scripture he would have them read for else said he why were they printed and therein shewed the use of the book of Maccabees very good to make up the story of the Persecutions of the Jews but not to teach a man to sacrifice for the dead or to kill himself Thus far the King whâ—ch if the Brethren knew they did not well to cover and if they knew it not and were not vers'd in the most authentical books and writings of this nature as that Conference is a special one they were not fit to deal in such an Argument So also in the same place of the same Conference pag. 61 62. the King opened and defended a passage in Ecclesiasticus one of the Apocryphal books objected against as unsound and closes all with this salt quippe to the opposers What trow ye makes these men so angry with Ecclesiasticus by my saul I think he was a Bishop c. You see with what judgment the Brethren have quoted the King against the Apocrypha and yet as a crowing argument they insist upon it Again Object 2 Hierom. Ep. ad Laetam Tom. 1. St. Hieron is also produced as a witness against these books viz. That he should advise a Lady say they caveat omnia Apocrypha that she should take heed of all the Apocrypha Answ There are several causes of mistaking and mis-representing of an Author as 1 That men rest on Quotations Causes of misunderstanding and mis-representing of an Author and read them not themselves 2 That they understand not the language and Idiom of the writer 3 That they weigh not his scope and drift 4 That they ponder not the context 5 That they compare not one place with another 6 That they consider not the circumstances time place c. 7 That they consult not others that may illustrate him Then for misrepresenting him 1 That they make no bones of it 2 That they conceit they shall not be seen by every eye 3 And that when they be they have a brow to bear it so what they say may serve the turn at present It so fares here For if the Brethren read the place they quote in Jerom it is sure they understood not what he meant by Apocrypha Erasmus therefore on the place shall teach them Inscribuntur Petro Paulo nonnulla ipsi Christo Erasm in Hierom â—p ad Laetam num 79. veluti epistola Jesu ad Abygarum regem They are saith he ascribed to Peter to Paul and some to Christ himself as the Epistle of Jesus unto Agborus Where you see that Jerome did not mean by the Apocrypha onely the Books joyned with the Old Testament but those also yea those especially that were affixed to the New Again They did not weigh Jerom's scope for it was onely to instruct a young Girl in reading in that place not to shew what the Church might do or did Fourthly They did not compare this passage with others where he expresseth himself ex professo As where he speaks of the Books which bear Solomons name but are not his used to be read
to the judgment of these Brethren that the Q. and these Parl. then were in matter of the greatest moment the establishing of the Doctrine and Worship Articles and Liturgy of Almighty God and means of the salvation of men either so ignorant that they understood not what was requisite to the full establishment of their own Acts or so negligent that they minded it not as they should And seeing all the Kings and Parliaments since have swallowed their error As also all the Judges of the Land who do not only sit in Parliam to give advice but also have judged in their several Circuits the violations of those Books And because the present and future Parliaments may be subject to the like miscarriages may it be prevented in a better way then by the Parliam restoring to the Clergy the liberty of being elected Burgesses lost as I take it but in Henry the 8 th his time and so the Brethren may obtain places in the House of Commons and the Parliament enjoy the benefit of their guidance 2. To their instances particular in their printed sheet of alterations in the first printed book of Queen Elizabeth from that of Edward 6. viz. certain Saints days in the Kalender 1 Saints days but in black letters instead of others that were named in that of Edw. 6. Secondly certain Lessons of the Apocrypha appointed to be read instead of some out of the Canonical Scripture which were before appointed in the book of Edw. 6. For answer to both these first in general we have heard above to which I refer the reader Next in particular to that of the Saints days it doth not seem to hazzard the bringing in of new Holy-days both because as the brethren acknowledge they are set down in black letters those to be kept Holy-days in red but especially because the number of Holy-days is stinted they are set down by name in the Liturgy and a prohibition of any other to be kept so that as long as the book remains as now it is there can be no peril of that It may be the change of names was because the days now put in might be days of payment of mony or days of Law or perhaps unworthy persons names put out and better put in their room as Mr. Fox did in that Kalender of his Martyrology But this whatsoever it be makes no alteration in the Service or in the reading Yea but the alteration of the Chapters does 2. Apocryphal chapters To that therefore I say that this alteration was done either casu and by chance or consilio and of purpose And then either by privat hands or by publick authority by the Queen or Commissioners from her according to the clause in this Act authorising her for explanations In all which respects I refer unto the general answer afore-going But more particularly They might be altered upon some such suggestions as was made afterward by the Brethrens Ancestors modestly at the Conference of Hampton-Court of which afterwards To the Second 2. Book of Common-prayer aâ— it now stands established The book of Common-prayer as it now stands as established which the Brethren oppose as differing from that of Queen Elizabeth in alterations detractions and additions For answer first in general We must reflect on what hath been said above viz. That such alterations as have been made by Royal authority by commission under the great Seal being made but for explanations fake and containing nothing contrary to any thing in the book contained doth not derogate from the authority and establishment of the book but such alterations are confirmed such power being yielded to the Kings of this Nation by the Laws K. James Proclamation for uniformity of Com. prayer And for that purpose gave forth Our Commission undes Our Great Seal of England to the Arch-bishop of Canterbury and others according to the form which the LAWS of this Realm in like case prescribed to be used to make the said EXPLANATION c. saith the King upon occasion of the alterations made at the Instance of the Brethrens predecessors at the Conference at Hampton-Court But to come unto particulars first to the Alterations 1. Alterations in the Liturgy That of Holy-days hath beâ—n replyed unto as also that of Apocryphal Chapters To which I add R. Hook eccles pol. l. 5. § 20. That it cannot be reasonably thought that we do thereby offer disgrace unto the word of God For in such choice we do not think but that fitness of speech may be more respected than worthiness of matter But this alteration whatsoever it were was made as by the authority of the King By whose means the Apocryphal chapters were altered so it seems by the occasion of Dr. Reynolds anotations For the King said That Dr. Reynolds should note those chapters in the Apocrypha books where those offensive places were and bring them But why do the Brethren appear now so zealous for the reading of the Scripture Conf. Hamp Court p. 63. Matth. 15. which they had almost laid aside in the publick worship for their own traditions i. e. for what they thought better to deliver unto the people 3. As for the alterations made for explanations sake K. James explanation of the present Liturgy by the King at the suit of the Non-conformists at that Conference now made violations of the Statute and essential alterations of the book they were not in any part of the substance of the book it self not in any prayer Not any alteration in the matter of the Liturgy or Exhortation and so in no one point either of Doctrine or Worship let the Reader note against the calumnies insinuated by these Brethren but onely in some two or three words in the old Translation of the Gospels And in a few Rubricks Hook eccles pol. l. 5. § 19. which are directions for the service The words altered in the Gospels wherein the steps of the Latine-service-book have been somewhat too nearly followed they are these 1. ' And Jesus said to them Conf. Hamp Court p. 86. to be put twice into the Dominical Gospels instead of Jesus said to his Disciples Though at the Conference it was answered That for ought that could appear by the places Ibid. pag. 63. he might speak as well to his Disciples as to the Pharisees The alterations in the Rubricks are Ibid. pag. 86. 1. Before the general Absolution is put or Remission of sins which before was onely Absolution 2. In private Baptism the lawful Minister present before it was then they minister it 3. In the same Rubrick they procure not their children to be baptised before it was they baptize not children 4. In that before Confirmation Examination with Confirmation of children it was appointed but I do not find it was done So that as the alterations of the words of the old Translation were but two so these in the Rubricks are but three And none of
them in the very Text of the Liturgy it self 2. Detractions from the Liturgy The second variation of the present book from that of Queen Elizabeth are detractions or takings away But God wot they are scarce a number but two and the present Book innocent of them being both made in that of Queen Elizabeth The one is a Rubrick mark nothing of the substance and Text but a Rubrick onely after the Communion containing an explication in what sense kneeling is enjoyned at the Communion Kneeling at the Communion explain'd And the Brethren say 't is an excellent and solid one and so it is but will they then now kneel First negatively it saith That the kneeling is not to the Bread and Wine Reas for Reform Ed. 2. pag. 3. of the inserted sheet for they remain Bread and Wine still Secondly Nor to any real and essential Presence there being of Christs natural flesh and blood for they are in heaven and not here But secondly and positively this gesture of kneeling is for signification of the thankful acknowledgment of the benefits of Christ given unto the worthy Receiver and to avoid prophaneness Now I suppose this Rubrick might be omitted in the Liturgy as being rather a Canon than a Rubrick These serving chiefly for direction how the worship is to be performed Not so properly for explication though some of the Rubricks also do explain But none of them the chief Ceremonies as the Surpliss or the Cross in Baptism and therefore the exposition of these being omitted the other might be thought fit also to be left out which would else have occasioned the addition of the explication of them also and of others to the occasioning of disputes rather than devotion it being not so needful to explain there the Orthodox doctrine in this point being laid down in the Articles and in the Homilies Artic. 28. Homil. of the receiving the Sacrament Can. 30. Can. 18. The explanation of Rites being thought fit for the Canons as in ours the explication of the Cross in Baptism and of bowing at the Name of Jesus But secondly this appears that this Rubrick doth seem not to be appointed by Parliament For if you observe the first Edition of the Common-prayer-book of 5 6 Edw. 6. which is done in very good paper and print the next being in worse as is usual in second Editions of books you shall see room enough vacant in the left page to have received that Rubrick but that is left bare and the Rubrick is printed in a leaf by it self and pasted on Observed as we were viewing by my worthy friend M. Tho. Smith keeper of the publick Library at Cambr. which is further cleared by the Errata in the first edition the second having none In that first edition the Rubrick is printed after all the Rubricks in the other it is in order at n. 3. in another between n and o. which shews that it came after the book was printed off and so not in that passed by the Act. Now then not being established by the Act as it seems the Parliament of 1 Eliz. knew they might omit it and yet not be guilty of detractions from the Book A prayer omitted The next omission is a prayer to be used in times of dearth and famine But seeng it contâ—ins no other matter for doctrine but what is in the prayer yet standing for that occasion 2 King 7. The former draws an argument to prevail with God from the miracle wrought by Elisha in the famine of Samaria And the latter yet standing from the general course of Gods providence and from his goodness which surely are more immediate grounds of faith It is not at all material especially seeing the omission might be from the Press and not from the Prelates Now these two are the onely detractions of the book from that of King Edward but neither of them chargeable upon the present but on the Book of Queen Elizabeth which this follows It appears from the premises that we have all the Liturgy that was established Text Substance and Circumstance as in Queen Elizabeth's time and that Book of hers all that the other had except these immaterial omissions of one Rubrick not establish'd and of one Prayer another more pertinent still remaining two for the same thing in this case and place being not thought so necessary Though all now in the Liturgy be not by that act established which leads me to the last head of Exceptions against the present Book viz. the additions 3. Additions to the Liturgy The Additions For answer in the general I refer unto what was said above Secondly in particular These additions are not annexed as part of the Book that the Act established But either as explanations of it which as we heard above the King hath power to do As are the Questions and Answers added to the Catechism Conf. Hamp Court p. 43. at the suit of the Non-conformists at the Conference at Hampton-Court Or they are certain necessary Prayers for the Kings relations which must be variable according to times and the state of the Royal Family and so not to be established necessarily by Parliament but put into this Common-prayer-book because of daily use with it yet not made parts of it and therefore not altering what was established by the Act. No more then the printing of the Kings Proclamation for uniformity before it is part of the Book or then divers godly prayers at the end devised by some good men But to come to the particulars 1. Prayers The Prayers and the Questions in the Catechism both which the Brethren acknowledge to be useful though with some particular exceptions against a question or two The Prayers added to the Book of King Edward are one for the Queen or King another for the Bishops a third for Queen Anne and the Royal Progeny which the Brethren acknowledge to be useful and necessary They acknowledge also pag. 28. pag. 30. that in the Catechism somewhat of that kind to be useful and necessary though not that model To collect then and conclude It appears that we have the Book now as established in Queen Elizabeths time without alteration 1 Except some odd days set down under other names 2 Also perhaps some few Chapters altered in the Kalender 3 Two words chang'd in the old Translation 4 And three or four Rubricks or directions explained And all these except the first names of days at the request of the Non-conformists the Brethrens Predecessors in these exceptions And no detraction of any Rubrick or Prayer or Exhortation or line or word in the text of the Book or otherwise but of a Rubrick about kneeling that seems not to be established by Parliament and of one Prayer against famine not of any consequence with the addition of some useful prayers and some Questions and Answers necessary for the enlarging and explication of the Catechism but not as part of the Book