Enjoyned by Authority to be used Obj. The grand great and chief exception that is taken against our Liturgy is that our Book of common-Common-Prayer is Popery taken out of the Popish Mass-book Answ To this we answer in general before we come to examine particulars Be pleased to take into your consideration this moderate point of Wisdom that all that the Papists have or make use of cannot properly be called or accounted Popery as we call Popery The old Rule is good here Qui hene distinguit bene docâ—t It is the part of a Wise-man to distinguish things to put a difference between things and not to confound and put together things that differ Therefore we should rightly know what Popery is Popery is properly the Errours Abuses Corruptions Superstitions Idolatries and Abominations which are used and mantained by the Pope Papists and Church of Rome either in Doctrine or Worship These indeed may properly and truly be called and accounted Popery if we submit our selves to the Pope of Rome receive his Laws his Doctrine his Worship if we cleave to his Adherents to them that worship him and receive his Mark if we maintain or profess either those false Doctrines or that Superstitious or Idolatrous worship which is professed among them and maintained by them Then indeed we may be rightly said to fall into Popery and to incline unto iâ— but if we call all those truths which they have and are kept sound among them in matters of Doctrine or those things which in matter of Worship are good and pure and free from corruption by the name of Popery we are very much mistaken If we must make use of nothing in the Service and Worship of God which they use nor may have liberty to assume to our selves the right use of those things which they do or have abused being purged from their corruptions we must then leave and renounce the Scriptures both the Old and New Testament both Baptism and the Supper of the Lord yea renounce all the Ordinances of God pull down our Churches and abandon all Religion Now it is known to the world that the Church of England renounceth the usurped power of the Pope of Rome and doth disclaim all his Religion and Laws all Errours Heresies Superstitions Idolatries and Abominations of the Church of Rome so that no man can accuse her unjustly of Popery or brand her with the name of Popery seeing she hath made a full Separation from the Church of Rome And though she maketh use of some things which they use in the Service and Worship of God yet they are such things as are lawful in themselves and fully purged from their Corruptions and Superstitions and cannot justly be accounted or called Popery The Church of Rome was once a true and sound Church though we profess no perfection in the world and not so pure but might be tainted with some Corruption and was famous for the profession of the true Faith and Doctrine of Christ Rom. 1. 8. Their Faith was spoken of throughout the whole world and as for her Bishops they were godly men most of them being Martyrs for three hundred years after Christ and more yet she was never accounted the Catholick or Universal Church but a Member of the Catholick or Universal Church But as time doth corrupt all things so she by degrees fell into corruption The Church of England even in the time of Popery was a Member of the Catholick or Universal Church and had not the being of a Church of Christ from Rome or by separating her self from Rome but having her eyes opened to see her Errours and her Spirits quickned and revived she began to think upon a necessity of Reformation and so cast off the yoak of Anti-christ and the usurped power of the Pope of Rome with all his Errours Superstitions and Abominations and sought to bring her Children to the right Faith of Christ and to the true and pure Worship and Service of God And examining the Liturgy and Book of Common Prayer then in use and finding it corrupted and fallen from the ancient purity she composed a new one of her own and though perhaps in some things it might not be much disagreeing from the former yet seeing those things were pure and sound free from corruption and after the ancient Form of Liturgies of the Church she thought good to retain them and to continue them for her use We do acknowledge our Liturgy and Book of Common-Prayer to be the work of man and as by man it was first composed so by man it may be at any time altered or put down and there is no work of man so perfect though never so absolute and compleat but may have some Errour in it or be tainted with some Corruption But that it is Popish Superstitious Idolatrous or Anti-christian as some who had more Zeal then Knowledge have been bold to defame it savoureth of too much Ignorance Pride Rashness and Presumption This we altogether deny and the very Ordinance of Lords and Commons which did put down this Book of Common-Prayer as you may see in the Preface to the Directory did not accuse it of any such matter as Superstition or Idolatry no nor so much as of Errour but speaketh reverently of the first Composers of it and modestly and discreetly of the Book it self onely they alledge this that they found by experience that it proved an offence to many at home and abroad disquieted many mens Consciences of Ministers and others was too much heightned by the Prelates made as it were an Idol by many ignorant people was a means to hearten Papists and to nourish an idle Ministry therefore did agree and resolve to put it down and to set up the Directory in its room Though it be granted that some things in this our Book do agree with theirs not so much perhaps as some imagine and give out yet if we do acknowledge that Rome was once a true and sound Church we cannot but suppose her Doctrine and Worship Then to be sound and pure although since it hath been corrupted if then upon our Reeformation for we did not make a new Church but only reformed the Errours of the old our prudent Reformers did take such things as were good and pure after the ancient Form of the Liturgies of the Church which they had corrupted with Errours being purged and refined for their use what just cause have we to complain The abuse of a thing doth not abolish or take away the Right use of it that were as the Heathen said to take the Sun out of Heaven that hath been worshipped and abused There is no Creature made by God or thing used and made by man but hath been some way wronged or abused They were Wise-men and godly men who did at first make and compose this Book of Common-Prayer some of the chiefest of them being Martyrs and burned in Queen Marys days for the Profession of our Protestant Religion and
Imprimatur hic Liber cui Titulus A Peaceable Moderator Joh. Hall R. P. D. Episc Lond. a sac Domest Ex aedibus Londinens A Peaceable Moderator OR SOME Plain Considerations to give Satisfaction to such as stand Dis-affected to Our BOOK OF COMMON PRAYER Established by Authority Clearing it from the Aspersion of Popery and giving the Reasons of all the things therein Contained and Prescribed Made by Alan Carr an Ancient Minister and Friend of Peace LONDON Printed by G. Miller for William Crooke at the Three Bibles on Fleet-Bridge 1665. The Preface IT was the complaint of Doctor Eedes that Reverend Dean of Worcester long ago the fatal misery of these latter times hath made nothing good but in Shew nothing true but in Opinion when for Justice between Kingdom and Kingdom the longest Sword hath eaten up the Law of Nations and for Justice between Subject and Subject under the same Government Laws are lost in the cases of Law And for the Preserver of all both Truth and Justice Religion it self is in a manner lost in the Questions of Religion Our Fathers you see complained that the dayes were bad we have too much cause to cry out that they are worse and our fear is that yet we have not seen the worst That of the Heathen Poet will still be verified Aetas parentum pejor avis tulit nos nequiores mox daturos Progeniem vitiosiorem Never were more Questions among us raised about Religion then in these days yet never less practice of the duties of Religion We all cry up Religion with our mouths and lips but deny the power of it in our Actions and in our Lives so that we may say as that worthy Whitaker from Linacer did Aut hoc non est Evangelium aut nos non sumus Evangelici Either this is not the true Gospel which we do profess or if it be the Truth our Actions are not suitable to our Profession nor our Lives answerable to the truth of this Gospel We have marr'd the very face of Religion being in Matters of Religion broken into as many Sects Factions Shreds and Pieces almost as be Heads and Persons among us Every man generally differing in his Opinion one way or other from his Neighbour we have Conformists Non-Conformists Separatists Presbyterians Independents Anabaptists Quakers â—anters Seekers and what not Some of all Religions some of no Religion And all Scepticks questioning all that ever waâ— before us not only so but opposing themselves against all Antiquity every man framing Religion to himself which without Gods mercy mâ—st needs bring Confusion in the end We are all Self-conceited highly opinionated and puffed up with the conceit of our own Knowledge Parts Gifts and Graces so that we need Solomons check Eccles 7. 18. Be not thou just over much neither make thy self over wise Some are of such a cross humour high-conceited and contentious Spirit that they raise and foment vain Janglings Differences and Disputes about such things as themselves neither know nor understand whom I may well liken to those two Manlius speaks of who meeting together fell in Discourse and at last to a hot dispute about their Faith One said he was of Doctor Martins Religion the other stood stiff that he was of Doctor Luthers Opinion not knowing poor Simpletons that Martin and Luther were both the names of one man These divisions in Opinion mâ—st needs cause great Distractions in the hearts of well-meaning people who seeing the differences among us about Religion and not knowing what to chuse or to whom to cleave become very Atheists in their judgments and resolve to pitch upon no Religion at all This we may lament but so much liberty hath been given so long in these distracted times and people generally grow so high that we have little hope to amend it yet it lieth upon every one of us to give our helping hand wherein we can to make up our Breaches to heal our Rents and Wounds and to give that information to our people in a mild and gentle way Seeing Ignorance is the general ground of all Errours and that Natura vult Duci non Cogi whereby they may come to see the Truth and the true state of things and so by degrees may be reduced to a better temper with Gods blessing brought into the Unity of the Church and may all endeavour to keep the Unity of the Spirit in the Bond of Peace Many stumble much at our Bock of Common Prayer Established by Authority and some of them I take to be good Christians honest moderate and well-meaning people and have found by experience much of their Dis-affection to it doth lie upon their Mistake through ignorance not peevish wilfulness because they do not understand the true Grounds and Reasons of the things therein contained and required mistaking much the right meaning of them If this may contribute any thing to their better Satisfaction I shall account this my Labour to be well bestowed Some are against all Forms of Prayer all Liturgies as they are prescribed and stinted Forms of Administration Others again are not against Forms but take Exceptions against this our Book of common-Common-Prayer Established by Authority TO begin with those who account all Forms of Prayer to be unlawful and condemn all Their Grounds and chief Objections are these Object That to be tied to a set Form of Prayer is a stinting of the Spirit of God Answ To this we shall Answer 1. We find set Forms of Prayer prescribed by God himself in the Old Testament and by Christ and our Saviour in the New and therefore we cannot but judge that they are allowed and approved of God There were set Forms of Prayer prescribed to the people of God of old and used by them To the Priests by Moses from the mouth of God himself Numb 6. 23. Another used by Moses himself who had abundance of Spirit both at the setting forward and resting of the Ark Numb 10. 35 36. In case of an uncertain Murther Deut 21. 7 8. In paying their third years Tithe Deut. 16. 13 14 15. At a publick Feast Joel 2. 17. The 92 Psalm was appointed for the Sabbath and so used and the 102. Psalm was the Prayer of the Church Christ himself in the New Testament gave a Form of Prayer to his Disciples Luke 11. 1. Which the Directory tells us is not only a Patern of Prayer but it self a most Comprehensive prayer and recommended there to be used in the Prayers of the Church And the Christian Church hath been so far from condemning all Forms as utterly unlawful that for about twelve hundred years she hath thought it expedient to use them in Publick Divine Worship besides all this herein they condemn all the Reformed Churches which as they themselves cannot but acknowledge have their Liturgies The Churches of Francâ— â—enâ—va the Lower and Upper Germany have still set Forms of Prayer and Scotland had till these distracted times either Imposed or at
least Allowed for the Minister to use in Publick Divine Administrations And if we look upon Antiquity the Presbyterians themselves will and do confess in their Smâ—ctymâ—â—us The occasion that moved the Church to appoint a Publick Form and Liturgy at first was when the Arrian and Pelagian Heresies did invade the Church then because those Hereticks did convey and spread their poysonous Doctrine in their Forms of Prayer and Hymns the Church thought it convenient to restrain that Liberty and set an Order that none should vary in their Prayers but all should use the same Form which was approved of and prescribed Now be pleased to consider rightly of it doth not the same reason hold good with us Have we not too much cause to complain of our Errours Schisms Heresies and Divisions and so just cause and reason upon the same grounds to tie all to one Form not upon any Opinion that we conceive a set Form to be of an Absolute necessity but only expedient to stop Schisms and Errours to prevent those Extravagancies and to preserve Unity and Order 2. Be pleased without prejudice or any strong over-ruling Affection or Passion to take into your serious consideration this Argument If the Ministers conceived Prayer which he doth make as the Mouth of the Congregation wherein all the Congregation doth or should joyn with him in his suit to God for them and in their behalf is no stinting of the Spirit of God to them nor counted unlawful though it be a form to them why should a Prayer conceived by others and made and framed according to the Rules of prayer prescribed to the Minister to use for himself and the Congregation be a stinting of the Spirit to him or them That the Ministers conceived prayer is a Form to the people and Congregation assembled cannot be denyed they are tied to it as to a Form because they may not vary from him in their hearts but ought in their hearts to joyn every way with him in their Petitions to God still in their hearts going along with him for Matter Form and Manner of expression The tie in regard of a form is still one and a like if the people may be thus tied to the conceived prayer of their Minister which is a form to them why may not the Minister likewise be tied to a form conceived by others made according to the rules of prayer and prescribed to him both to use and follow If it be no stinting of the Spirit of God in the one then how can it be in the other We confess that without the help of the Spirit of God we cannot pray at all that is pray aright so as to find acceptance with God For the Apostle Paul telleth us 2 Cor. 3. 5. We are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God and Phil. 2. 13 It is God which worketh in you the Will and the Deed even of his good pleasure So that iâ— must be the Spirit of God within us must move us to pray and work it within us moving our hearts to pray and we know God regardeth not multitude of words Matth. 6. 7. Floquent or Elegant Phrases or neat expressions it is the heart God looks upon how that is affected he regardeth the groans and desires of the heart issuing from true faith and proceeding from the Spirit of God as he telleth Moses Exod. 14. 15. Why dost thou cry unto me Neither can we think that the Spirit of God excludeth reason and prudence setting a mans Tongue so agoing that he cannot rule it and guide it or stop it at his pleasure Object 2. Prayer is a Spiritual work proceedâ—â—g from the Spirit and a work of the Spirit therefore needeth not a Form or Book to pray bâ— or to read it upon a Book Our Saviour saith John 4. 23 24. The true worshippers shall worship the Father in Spirit and Truth for the Father requireth even such to woship him God is a Spirit and they thaâ— worship him must worship him iâ— Spirit and Truth And the Apostle Paul telleth us Rom. 8. 26. Likewise the spirit also helpeth our infirmities for we know not what to pâ—ay as we ought but the spirit it self maketh Intercession for us with groans which cannot be uttered or as the Old Translation is with sighs which cannot be expressed so that prayer needeth not the help of a Form or Book Answ Those words of our Saviour were spoken to the Woman of Samaria and are grounded on ver 20. as an answer to her words where she speaketh of the difference between the Jews and the Samaritans about the place of Gods worship The Samaritans tied the place of Gods worship to that Mountain called Gerizim The Jews to Jerusalem Christ telleth her that the time is now coming under the New Testament that the worship of God shall be tied to no certain place neither to that mountain nor to Jerusalem but the true worshippers shall worship God in Spirit and Truth The word Spirit is there set against that Commandment which is called carnal Heb. 7. 26. And Truth against the outward Ceremonies of the Law which were only shadows of things to come The meaning of them then must be this that under the New Testament Gods worship shall be tied to no certain place neither shall it consist in any outward corporal or carnal things sacrifices purifyings washings and the like Ceremonies of the Law they shall all cease and be ended in Christ But the true worshippers shall worship him in spirit and truth that is in a spiritual manner not with outward observances but the inward Devotion of the heart and mind The mind is there called the Spirit it is not meant of the Spirit of God but of the mind the spirit of man with true faith true love reverence obedience holiness and righteousness Now this we do acknowledge doth forbid and cut down all carnal worship if any man think that the outward action of reading a prayer upon a Book or in a â—ook is the worship of God but no man can deny but a man may pray by the spirit of God with sighs and groans proceeding from Faith when prayers are uttered after a prescript form or read upon a Book And for the words of the Apostle expositours give us the meaning thus There is no cause why we should faint under the burthen of our Afflictions seeing prayers yield us a strong defence help and comfort which cannot be in vain because they proceed from the spirit of God likewise the spirit helpeth our infirmities besides the support of faith hope and patience mentioned before the spirit helpeth to bear up 〈◊〉 burthen that we sink not under it for we know not what to pray as we ought but the spirit maketh Intercession for us with groans which cannot be uttered that is the spirit doth move us and stir us up to prayer and doth as it were dictate words groans and
sighs within us helpeth that dulness ignorance and blindness in us teaching us how and what to pray for And he that searcheth the heart knoweth the meaning of the spirit What sighs and groans proceed from the spirit from the motion and breathing of the spirit because it maketh Intercession for the Saints according to the will of God It teacheth the Saints to pray according to his will it worketh in us those wishes and desires and kindleth in our hearts those earnest fervent and ardent affections sighs and groans which please God This we all acknowledge that we can do nothing in prayer without the help of the spirit which stirreth up earnest affections desires and groans in the heart but this spirit of God doth not exclude reason and prudence or any helpes that may be afforded us to forward us in that good duty but joyneth as it were with them and followeth them with his assistance In the performance of this duty of prayer three things are especially requisite and needful 1. To pray with Understanding to know what we say and what we pray for 2. To pray in Faith to come in the name of Christians to ask those things that are agreeable to Gods will believing that God both can and will hear us and help us and answer our Petitions as far as he shall see and judge fitting for his own glory and our good 3. To pray in the Spirit with zeal fervency intention of mind and spirit and with earnestness and true Devotion of the heart Now who can say but a man may pray with Understanding pray in Faith and pray in the Spirit with true Devotion of heart and with sighs and groans when the prayer is uttered after a prescript form or read upon a Book We grant that prayer is a spiritual work proceeding from faith neither is faith in any but there is some power to utter some matter of prayer in every one that prayeth in faith and to open his mind and to pour out his desires in some measure and that no prayer is regarded of God unless it do proceed from faith But because some are so overwhelmed with ignorance others so weak in expressions and dull in their conceit and some so perplexed in mind and disturbed in their thoughts that they cannot tell how to pray or what to utter of themselves therefore they need the help of a set form of prayer prescribed by another or may joyn with another in a form that is read upon a Book Yet when we pray thus by a Book we do not fetch the matter from the Book but from our hearts with sighs and groans only we are helped by a Book as the Congregarion which prayeth with the Minister is helped and stirred up by the Minister for the manner of delivery of their prayers unto God Christ himself appointed a set form saying not when you meditate but when you pray say thus c. Luke 11. 1 2. Object 3. Read Prayers were devised by Anti-Christ and maintain Superstition Idolatry and an idle Ministry Answ There were Liturgies in the Church of old before Anti-christ was set up in his Throne and the prescribed forms delivered in the Scriptures to be used and which were practised in the Church as you have seen before recited shew the thing to be allowed of God We may farther adde this that in singing of Psalms we cannot but confess They did read them upon a Book and did sing them to the Lord and many of those Psalms are full of Petitions and Prayers as is evident to all men These forms were first set up and are still continued for Order and Uniformity to avoid offences and inconveniencies which then did and still may arise in the Church neither doth it maintain an idle Ministry Our Ministers have liberty not only in private but in publick both before and after their Sermons to exercise their gift of prayer and to enlarge themselves upon any emergent occasion or opportunity afforded as God shall enable them and they themselves shall judge fit or any way expedient and needful Besides in all the Reformed Churches they have a Liturgy and yet have able Ministers Again if Read prayers and Imposed Liturgies be Idolatry where shall we find a visible Church For all Churches that are and have been for many hundred years have had Liturgies either Imposed or Allowed yet not branded with Idolatry Superstition or any such reproachful terms Obj. Set Forms and stinted Prayers cannot be as necessity doth require Answ The prayers of our Church are publick prayers and Common-Prayer They are called publick prayers in regard of the time and place when and where they are used and Common Prayer in respect of the persons that assemble together unite and joyn their hearts and voices together in their prayers and petitions unto God all joyn together So that no man can expect that the private necessities of particular persons unless there be some extraordinary cause can be there recommended unto God in their publick prayers and Common-Prayer of the Church Now no man can deny but some things are necessary to be prayed for at all times and for all persons as the confession of our sins and prayer for the forgiveness of them For the acceptance of our persons and prayers for our protection from danger for peace for grace to live well according to Gods Laws and the like Of these there may be a set form prescribed and used in the Church some things again are not necessary at all times these are not required but at special times and occasions to be used as the particular necessities of the time require as in time of War for Peace and deliverance from our Enemies prayers in the time of Dearths â—lagues Pestilence or any great Mortality prayers for Rain for Fair-weather in the time of Need and Thanksgiving accordingly For these also there may be a set form in the Church but for that which is extraordinary the Ministers may supply we do not say that a set form is of absolute necessity either in publick or private prayer If there were in all a perfection of knowledge and faith a quickness of conceit and a full freedom and power of expression we should not need the outward help of Form or Book But in the publick Service of the Church a form is only prescribed and required for convenience to prevent some miscarriages and extravagancies which otherwise might arise Thus we have Answered all the chief Objections which are made against all set forms of prayer and shewed you the true Grounds and Reasons how they came up at first and why they are still continued not for any absolute necessity we put in them but only for conveniency to prevent Schisms stop Errors preserve Order Unity and Uniformity in the Church and how we hold them lawful and allowed of God We are now to come to those exceptions which are made more directly and precisely against our Book of common-Common-Prayer Established and
and slugging thereby to quicken their attention raise their Devotion and by degrees to bring them to the understanding of that which was said that they might not offer a blind sacrifice to God but might do all with Knowledge and Devotion These things they thought fit and necessary and we conceive no understanding man can count them unlawful or can justly except against them Obj. But it may be said these things might be good and necessary at that time but now we have more light to discover Errours and many take offence at the Book Therefore to give satisfaction it were good that it were put down Answ To this it may be answered We cannot discover Errours where there be none though some may and many times do judge some things to be Errours wherein they erre themselves they being none But 1. Whereas many people stand much upon this saying That we have more Light then our fore-Fathers had we desire to know what Light it is either it must be a natural Light or a spiritual Light and that either Inspired or Revealed either it must be meant of the Light of knowledge or of the Light of grace or it must be meant of a general Light which is common to all men or of a particular Light which is imparted in a more special way to some peculiar persons either by Inspiration or Revelation we know of no other kind of Light Now we confess if we look upon the generality of our people of these times though some be blind and ignorant enough we have generally more Light of knowledge then our fore-Fathers had because we have more plenty of the means of knowledge we have the Scriptures open in our own Tongue to be read by every one that either can or will read which before were kept from the common people we have Divine Service read also in our English Tongue which before was all in Latine Then we have constant Preaching Teaching Catechising to bring the people to knowledge so that we have more Brain-knowledge for Discourse then our fore-Fathers had But then look again upon the generality of our people in their Carriage Conversation Lives and Actions we cannot but see that we have less Saving knowledge less Light of grace in our hearts then our fore-Fathers had Then again though the general sort of men of our dayes have more Light of knowledge then our fore-Fathers had as having more means of Instruction to gain it though less Light of grace in their hearts Yet look upon particular men not to mention the times of the Primitive Church when they had those extraordinary gifts of the Spirit what particular men can we name either of these our times or of late times who had more Light of knowledge that is more Learning or more Light of grace that is more Holiness and Graciousness in their Lives then either those ancient Fathers who were since those Miraculous Gifts ceased Ambrose Hierome Augustine and others or then those who were the Reformerâ— of this our Protestant Religion and Martyrs the Compilers the Composers and Defenders and maintainers of this Book Search the Acts and Monuments of our Church take a full view of their Examinations Disputations and especially their Godly and Divine Letters you cannot but see how full they were of Light of Light of the spirit of knowledge of zeal of grace of holiness and all spiritual Gifts You shall there find how roundly and resolutely Mr. Philpot replyed upon Doctor Morgan Thou art not able to answer the Spirit of God which speaketh in me for the defence of his true Religion I am able by the might thereof to drive thee round about this Gallery before me We have little cause if we compare with them to brag of our Light as if we had more Light of knowledge or more Light of grace then they had but may remember the old Proverb Young Folks and Children think their Fathers to be Fools but their Fathers know them to be Fools As for those who are Enthusiasts pretending to immediate Revelations and depending wholly upon the Light and Guidance of the Spirit neglecting and despising the means which God hath appointed us we cannot but account them either meer Fancies or the Delusions of the Devil 2. Whereas it is pretended that many take offence at this Book We know there is Scandalum Datum and Scandalum Acceptum an Offence given and an Offence taken Many take an offence where no just cause where no just occasion of offence is given The Jews Scribes and Pharisees often took offence at our Saviour Christ as we find in the Gospel at his Words at his Works at his Doctrine at his Miracles yea at his Life and Conversation that he was a Glutton a Wine-bibber a friend to Publicans and Sinners yet no just cause of offence was given by him Some are so nice and curious so fantastick and self-conceited in these days that they take offence at every thing yea at nothing things of no Concernment as the Bull is offended with a Red colour the fault is not in the things but in themselves But for those things which were excepted against as offensive in the Book of Common-prayer being most of them Words Phrases of Speeches wrong Translations or somewhat hard expressions They are all or most of them especially such as gave any seeming ground of just exception are Altered Corrected or Expung'd in this our new Book of common-Common-prayer to give satisfaction But to put down this Book and set up a new Form they did not think fit and considerable Reasons may be given for it 1. If they should put down this Book when as no man can alledge that there is any thing in it Repugnant or contrary to the Word of God nor any necessity requiring it it must needs be accounted a great disparagement to the Wisdom and Judgment of our first prudent Reformers of this our Protestant Religion who were counted Learned Godly and Wise-men took a great deal of pains and care to compose it and setled it as they thought with a great deal of Wisdom and Discretion yea gave their Lives to the Fire to maintain it We have great cause not only to Honour them but to preserve their Credit and Esteem because a part of the Credit of our Protestant Religion dependeth upon their Credit ye know what odious and Reproachful terms some brand our Religion with and therein blast the Credit of our Reformers also The Lords and Commons who did put down this Book of Common prayer yet were so tender of the Honour of our first Reformers that in their Preface to the Directory which is to be seen by all they profess to the World that they did it not from any love to Novelty or intention to discourage our first Reformers whom we acknowledge say they as excellent instruments raised by God to be in the purging and building of his House and desire to be had of his and our Posterity in everlasting remembrance with
thankfulness and Honour Now what tribute of thankfulness and Honour shall we give them if no just cause requiring it we slight despise and reject this their Work which they Composed with so much pains industry care wisdom and discretion went through so many difficulties and dangers to compass it yea gave up their Lives to the Fire to Defend iâ— 2. The putting down of this Book would also call in question the Wisdom and Gravity of all our Parliaments which have been these hundred years which have not only passed it over and consented to it but Established it and again and again Confirmed it by Law Our Parliament is the great Representative of our Land and Kingdom made up of the most Learned most Wise most Godly and choicest men of the Realm And if this Book were so Erroneous Superstitious or Idolatrous as some defame it surely we cannot conceive but some of them would have seen and observed those Errours and moved to have had it some way changed or altered in so many years seeing they are as much concerned in it as any and their duty doth much lie upon it to see our Religion pure the putting down then of it now upon such an account could not but be a great blemish to them 3. This would also prejudice and wrong not only the Learning and Wisdom but the Integrity Sincerity and Conscientiousness of all our Godly and Grave Divines who have lived and been in England since the first Reformation of this our Protestant Religion who have not only submited to it but have subscribed to it as lawful and not contrary to the Word of God Were all blind and have led the blind all this time and could not see such gross Errours as are now pretended to be in it we cannot conceive so hardly or uncharitably of them but suppose they were as Learned Wise Religious and Conscientious as our selves But if we now make a change of it upon that account either of Errour Superstition or Idolatry we must needs acknowledge and confess some great defect in them either that they failed in knowledge or in Conscience or in both and so condemn them all 4. Let it be granted that this Book should be put down then one of these two must needs follow then either there must be no Form of Common-prayer set up and prescribed or a new Form devised 1. If there should be no Form set up but every man left at Liberty and have Liberty of Conscience as we call it to do what is good in his our own eyes we have seen too much of the fruits of that already There is no man so blind but can see it is that Liberty of Conscience which hath been long given and taken among us which hath brought all these Errours Schisms Sects Factions Heresies and Divisions among us which without Gods mercy must needs end in Confusion Forms of prayer of Common-prayer were first set up and are still continued especially to this end to stop Errours to stop Schisms prevent Factions preserve Order and to keep Unity and Uniformity in the Church 2. If a new Form should be devised to satisfie the Niceness Curiosity or Scrupulousness of some who are never long content with one thing but still running upon change What Form could possibly be invented to content all especially in these times wherein we are all broken and shattered into as many Sects Factions Shreds and Pieces almost as be Persons Nothing can possibly be framed to satisfie all and it is probable that whatsoever should be devised would be as little or less satisfactory then this Now upon these Grounds and Reasons as we may Conjecture and many other which might be alledged it hath been judged most expedient to continue this our Book of Common-prayer being somewhat altered in those things which were excepted against and to Confirm it because of the Fickleness of our nature who are never long content with any set course in any thing or in any condition of Life but still greedy and desirous of Novelty and Change though many times the change prove for the worse The truth is all men yea Wise-men and Good men have their Affections and the misery is that men are many time more swayed with their affections then ruled by judgment or over-ruled as they ought to be with perfect reason which should regulate the judgment Some meerly out of humour and prejudice who never did examine this Book of Common prayer throughly with understanding and judgment nay perhaps did never so much as vouchsafe to read it over unless it were in a Cursory way but if they â—aw it threw it away with indignation counting it an abominable thing yet clamour against it as Popish Superstitious Idolatrous and Anti-christian Surely Doctor Rowlard Taylor Minister of Hadley in Suffolk who in the times of Queen Mary was there burned at Hadley February 9. 1555. dying a glorious Martyr for the Testimony of the Gospel was no Papist nor Superstitious Idolater You may read in the Book of Martyrs how stoutly he defended our Religion to the face of Stephen Gardener then Bishop of Winchester and Lord Chancellour and told them plainly that he was a Revolter that he had forsaken the truth denyed our Saviour Christ and his Word and done contrary to his Oath and Writing which he gave and made in the time of Henry the 8th and Edward the 6th and there maintained as Mr. Fox Recordeth Marriage of Priests and the Communion against the Mass and the Papists Propitiatory Sacrifice for Quick and Dead denying Transubstantiation c. And at last when he was delivered over to be carryed to the Kings Bench he fell down upon his knees and lifting up both his hands prayed and said Good Lord I thank thee and from the Tyranny of the Bishop of Rome and all his detestable Errours Idolatries and Abominations Good Lord deliver us c. By these words you may see he was neither Papist not Idolater Yet this man and Martyr who was Doctor both of the Civil and Canon Laws a right perfect Divine as Mr. Fox stileth him who was so Learned Godly and Religious stood so stoutly and strongly against Popery and dyed so constantly for our Religion did not take this Book of common-Common-prayer then usually called the sevice-Sevice-book to be Popish Superstitious Idolatrous or Anti-christian for as Mr. Fox tells us he had it constantly by him and made use of it during all the time of his Imprisonment And the Night after he was degraded and so put over to the Secular Power his Wife and his Son Thomas and John Hull his Servant came and were by the Keepers of the Kings prison suffered to Sup with him And at their coming in before Supper they all kneeled down and said the Letany which by some is now reputed the worst and most Abominable part of all the Book of Common-prayer besides this Mr. Fox there reporteth that when this Doctor Rowland Taylor was to be carryed away
to Hadley to be burnt and took his leave of his Wife and Son he gave to his Wife this Book of Church Service then so called set out by King Edward this Book of common-Common-prayer which he alwayes used in his Imprisonment as the last token and best token of his love unto her Here you see the judgment of this glorious Martyr who was the true Servant of God stood for our Religion to the Death in those fiery times of Queen Mary Sealing it with his blood how much he prized this and highly esteemed it To this I might adde the Authority and Judgment of Arch-bishop Cranmer Latymer and Ridley with many more who were the makers of this Book and content to give their Lives to the Fire to defend it and our Religion They could not see neither judge any thing in it to be Popish Superstitious Idolatrous or Anti-christian we should not therefore accuse it wrongfully or defame it wilfully without cause Are we wiser then all they or more Conscientious then they If we had but modesty and the grace of humility in us we could not but suspect our own Judgment and think we are deceived unless we would be of the mind of Abelardus singular and cross to all and say as he did and was wont to say Omnes alii sic ego non sic All men are of this mind and judgment but I am of another howsoever we should not reproach it or speak thus Contemptuously of it Si accusasse sufficiaâ— as the saying was of old if it be enough to Accuse Traduce and Defame without Proof Ground or Reason Innocence it self cannot go free Some passages in it perhaps may seem strange to such as are ignorant or have a prejudice against it by reason of some Rash High aad Self-conceited Spirits who had more Zeal then Knowledge who were among us in these late distracted times inveighing openly against this Book and against all Antiquity never understanding the Grounds of things nor dreaming of such a miraculous change as hath come upon us untill they come to know the true Reasons of them 1. The Book it self in general it cannot but make a man of Understanding to admire the boldness of some Raw Young Self-conceited Zealots who should cry up this Book of common-Common-prayer for Popery and condemn it so confidently as Popish when as 1. The Papists themselves will not own it nor acknowledge it nay they detest it abhor it and condemn it aâ— Heretical and account and call us Hereticks for maintaining it and for using it Though Queen Mary was helped to the Crown especially by the aid and assistance of the Suffolk men who were alwayes forward for the promoting of the Gospel and for our Protestant Religion and promised them faithfully that She would not alter the Religion then Established being this our Protestant Religion yet as soon as She got possession of the Crown She not only neglected her promise made but punished one Mr. Dobbe living about Windham side strangely for putting her in mind of her promise setting him three times in the Pillory to be a gazing stock to all men for the Terrour of others and made it her chief work care and study with her Adherents to put down with all possible speed that might be this our Book of Common-prayer and set up their old Latine Service She came to the Crown but in July and in the next Moneth August 27. The Service began in Latine in Pauls Church at London There was a rumor spread abroad of Arch-bishop Cranmer that he had Recanted and Revolted from his Religion caused the Mass to be said at Canterbury and had himself said Mass before the Queen c. To purge himself and to shew to the world that all was untrue and meer scandal and that there was no such matter but that he was constant in the truth he sent out a Declaration in Print dated Sep. 5. the next Moneth wherein he cleared himself from all such false Aspersions and added withall that if it would please the Queen he with Peter Martyr who was then come from Oxford to London and five or six more whom he would choose would in open disputation maintain the Book of Common-prayer with the Ceremonies and Rites there prescribed and the Doctrine of our Church set forth in the time of Edward 6 by the Scriptures and Fathers against all persons whomsoever But while he was in expectation to have this Disputation obtained he with other Bishops were laid fast in the Tower and Peter Martyr suffered to depart the Realm who went to Argentine And in the next Moneth Octob. 5. begun a Parliament wherein this our Book of Common-prayer was put down and the old Latine Service set up throughout the Land Now with what face can any man say that this Book of common-Common-prayer is Popery when as the Papists themselves will not own it nay detest and abhor it yea proclaim for Heresie this Book of common-Common-prayer bent all their strength and endeavours with all possible speed to suppress it yea condemn us count us and call us all Hereticks for using defending and maintaining it 2. Again if they had so much Learning and Understanding as to understand the Monuments of our Church they might be informed that this Book of Common-prayer was at first Composed and made by Mr. Cranmer Arch-bishop of Canterbury Ridley Bishop of London Latymer Bishop of Worster and divers others Wise Learned and Godly men in the time of Edward the Sixth upon the first Reformation of our Religion Bishop Ridley was the first that read this Book of Common-prayer in Pauls Church at London preached in the Forenoon in the Quire and in the Afternoon at Pauls Cross to commend this Book unto the people and to perswade them to accept it and embrace it These men the makers of this Book were at that time the only Opposers of Popery which had long been fostered and continued in this Land and was then in the height These were the men who were the greatest and chiefest Opposers of Popery stood for our Protestant Religion against the Pope and all his Adherents against all the Papists and Popish Bishops yea stood strongly to the Death Sealing it with their bloud being burnt immediately after in Queen Marys days for the profession of it which if they had not done in all probability our Protestant Religion had been much weakned if not wholly suppressed and utterly extinguished But God was pleased to shew his strength in their weakness and to give them that constancy whereby many were Confirmed in the truth and Converted to the truth The beheading of Martyrs as Justine Martyr speaketh â—is like the cutting of Vines the more they be cut the more they prosper and fructifie so it was with the burning of Martyrs Sanguis Martyrum Semen Ecclesiae was the old saying The bloud of the Martyrs the Church is not destroyed but watered and refreshed It is a very Memorable thing which Mr. Fox reporteth in the
be kept or observed by any man But yet we cannot deny but every Particular and National Church may Ordain change and abolish Ceremonies and Rites Ordained onely by mans Authority So that all things be done to Edifying for Decency and Order as the Apostle speaketh 1 Cor. 14. 40. Now for our Ceremonies No man can prove that any of them are Repugnant or Contrary to the Word of God and so unlawful in themselves But the long disuse of them in these Late broken times and the fierce clamour of some hot Spirits against them not rightly understanding the first Grounds and beginning of them nor the true manner of our Churches Imposing and Requiring of them Supposing that She layeth some kind of necessity upon them for Salvation and putteth some kind of Holiness in them have much Exasperated mens minds and raised a greater Prejudice against them then they do deserve or otherwise would have been But to Answer to Particulars 1. For the Idolizing of this Book We must acknowledge Wise men and Good men they have not onely their Affections but their Errours and Failings There is too much bitterness among us Some perhaps may overvalue this Book and dote too much upon it as if there were no other way so good whereby we might so serve God as to please Him Yet then again we may see that others undervalue it as much speak as contemptuously of it and against it as if this way of Service were abomination before God What is there whereof all conceive alike The Spider draweth Poyson where the Bee sucketh Honey That which is one mans Meat as the Proverb goeth is another mans Poyson There should be a Spirit of moderation among us We profess that this Book is the Work of Man and as by Man it was first made so by Man it may be at any time altered or put down and there is no Work of Man so Compleat and perfect but may have in it some Imperfection or be Tainted with some Errour or Corruption And again that this Forme is not set up and Imposed as if it were of absolute necessity That we could not serve God aright without it but onely for convenience as Judged most Expedient to prevent Miscarriages to repress stop and restrain Schismes Factions Heresies and Errours in the Church which have grown as we Judge and multiplied much among us by reason of that Liberty given to every one to use what Form he would It is onely to preserve Peace Unity Order and Uniformity in the Church Now let it be granted that this Book is too much heightned by some which perhaps may be done in opposition to others who undervalue it so much yet as long as it is lawful in it self not contrary to the Word of God and Injoyned and Imposed by Authority what good Reason can be given by any Man why we may not use it nevertheless in a fair moderate way 2. For these Ceremonies The Cross and Surplice which they call Popish It cannot be proved that the Pope brought these into the Church It is certain that these are far more Ancient then the Pope yet we cannot think that the Popes fingers are so foule as Peter Martyr speaketh that they defile every thing he toucheth or that we may not use some things which the Papists use so that we do not use them in that Superstitious manner which the Papists do If we may make use of nothing which they do or have abused we must forsake all our Churches cast off not not onely the Creed but the Lords Prayer and the Sacraments Neither do we borrow these Ceremonies of the Papists for from the beginning of our Reformation these were never removed but still retained in our Church not by Popish Order but by the Princes Law as things indifferent in themselves and used onely in a Politick and Civil way for distinction of Persons Order Decency and Comeliness not placing any Religion in them or holding them as necessary to Salvation We have shewed you already what Popery is we cannot Judge or Censure all to be Popery which the Papists use but Popery is properly the Errours Corruptions Superstitions Idolatries and abominations of the Church of Rome either in Doctrine or Worship And for these Ceremonies it is easie to be proved that they were used in the Church before the Name of Pope was known or was extant in the world The Bishops of Rome for three hundred years after Christ and more were Godly Bishops and most of them Martyrs as all Histories shew And though Antichrist was born as some imagine under Constantine when as Platina writeth there was a voice heard from Heaven Seminatum est venenum in Ecclesia Yet most of the Learned agree that he was never set in his Throne till the time of Phocas the Emperour who slew Mauritius his Lord and took his Room which was between five and six hundred years after Christ Then this Phocas the Emperor granted to Boniface the Third then Bishop of Rome the Stile of Bishop Oecâ—menicâ—l or Bishop Universal to have the Power and Superiority over all Bishops and Churches Then was the Bishop of Rome set up as Pope Now these Ceremonies were in use long before that time as may easily appear if we insist upon them severally 1. For the Sign of the Cross This was very Ancient 1. Though Jews and Gentiles derided both the Apostles and Christians for Preaching and Believing in him who was Crucified upon the Cross yet they triumphed and rejoyced in the Ignominy of the Cross The Apostle saith 1 Cor. 1. 18. For the Preaching of the Cross is to them that perish foolishness but unto us who are saved it is the power of God Comprising under the Name of the Cross not onely Christ Crucified but the Merits of his Death with all the Fruits and Benefits we pertake thereby 2. Because the Name of the Cross was so hateful to Jew and Gentile but especially to the Jews therefore the Christians either in the Apostles time or shortly after used much the Sign of the Cross in all their Actions thereby making a Profession to the Amazement of the Jew that they were not ashamed to acknowledge Him for their Lord and Saviour who died for them upon the Cross This Sign they did not onely use themselves with a kinde of Glory when they met with any of the Jews but Signed therewith their Children when they were Baptized educating them by that Badge to the Service of him in whom they did Believe And this use of the Sign of the Cross in Baptism was constantly held in the Primitive Church as well by the Greek Church as by the Latine Church by the East and West Church with one consent as is apparent and evident by many testimonies of the Ancient Fathers Quod omnia Christi Benesicia recordari nos faciat saith Cyril Because it maketh us to remember all the Benefits of Christ And Doctor Whiâ—e tells us That the Christians in the Primitive
Commanded Rom. 13. 1. Let every Soul be subject to the higher powers I and without this If we deny our Rulers this power That they have no Authority to make Laws in indifferent things we do not onely weaken the Arme of Authority but we break all Government in Church and Common wealth and cannot but see what unnatural Consequences of all Disorder are like to insue upon it in Church in State in Families in all Societies of the world Confusion will and of Necessity must follow if they have no power to make Laws for Edifying Decency and Order in Things indifferent and not contrary to the Word of God But if they have power by Laws to Regulate the Circumstances of Gods Worship in indifferent things for Peace Unity Order and Decency as the Apostle adviseth 1 Cor. 14. 40. Let all things be done Decently and in Order Then it must needs be granted that it is our Duty to Obey them in such their Determinations Thus you see there is and will be a Necessity of our Obedience To apply this plainly and fully we acknowledge there is no Necessity of the Imposition of this Ceremony of the Cross in Baptism or after Baptism because we neither Judge it in it self necessary any way to Salvation nor put any Holiness in it but in that respect it may be as well left out and omitted as used neither can we think that our Governours themselves put any Opinion of Necessity or Religion in it seeing they do openly Declare themselves to the contrary in the Doctrine of our Church as you may easily perceive if you look upon our Book of Canons and Examine the xxx Canon The title whereof is The Lawful Use of the Cross in Baptism Explained But seeing this Ceremony hath been so Anciently and Constantly Used in the Primitive Churches still used in our Church and never put down by any Lawful Authority but still retained and Established by our Laws yet onely for Discipline and Order and upon no other account of Holiness or Necessity There is a Necessity of our Obedience in it to the Command of our Governours and to the Authority of the Church as long as the Ceremony it self is Lawful in it self not Contrary to the Word of God may be Lawfully used upon this Account and that it is the pleasure of King and Parliament to Injoyne it Require it and Command it Things in their own nature Indifferent being Commanded or Forbidden by a Lawful Magistrate do in some sort alter their nature in respect of the Tie of our Obedience And therefore because this Ceremony is Prescribed and Commanded by Authority the Church expecteth Obedience at our hands Thus you may plainly perceive the difference between the Necessity of the Imposition of it and the Necessity of our Obedience and Submission to it when it is Imposed and Injoyned 2. For the Surplice there is no reasonable Man but will allow of Distinction of degrees among Men. Then how shall they be known but by their several Vestments Cloaths and Habites Judges are discerned by their Robes Serjeants at Law by their Coifes Aldermen by their Gowns Schollers in the Universities and their several Degrees by their several Habites Caps and Hoods why then should it be any way inconvenient or accounted an Indecorum or unseemly thing in Ministers to have some Distinction in their Apparel from others to be known and differenced from others and if we Examine this Vesture of the Surplice we shall find it Used before Popery was in the world So that Diversity of Apparel and more particularly of this Vestment had not his beginning from the Pope Eusebius Recordeth out of the most Ancient Writers That John the Apostle wore at Ephesus a Bishops Attire upon his Head terming it Pelatum seu Lamina Pontificalis and Pontius the Deacon Writeth of Bishop Cyprian the Martyr That a little before he should be Beheaded he gave to him that should Behead him his Vesture called Birrus and to his Deacon his Vesture called Dalmatica and so stood himself in Linnen And that the Apparel of the Priests and Ministers of the Church was Distinct from Lay-men in the old Church of the Primitive Times is Apparent by the Ecclesiastical History of Theodoret lib. 2. cap. 27. And by the Writings of Socrates lib. 6. cap. 22. Yea there was a Distinct Apparel between the Christians and Gentiles we find it was the Custome when Christians were first Converted and came to Christs Religion and were admitted into the Church Instead of a Gown they did wear a Cloak for which cause when they were mocked of the Gentiles Tertullian Wrote a Learned Book De Pallio In defence of the Cloak of that Fashion and Custome And as they had their several Distinctions of Apparel between Christians and Gentiles so especially between Ministers and Lay-people And that white Linnen for Ministerial Apparel was used in the Church is plain to all Chrysostome in his Homil. 38. on St Matthews Gospel speaking of Ministers saith This is your Dignity your Stay your Crown not that you walk through the Church in white Vestments c. And Hierom. lib. 1. contra Pelagium speaks of the Ecclesiastical Order which in the Administration of the Sacrifices went in white Vestures We find that that the Jews Gods own people especially the Nobler sort of them were wont to Wear and were much delighted in white Cloaths Therefore Solomon speaketh thus to the Epicure Eccles 9. 8. At all times let thy Garments be White that is Be merry put on thy best Cloaths and keep Holy day Their Nobles were called in the Hebrew Tongue Chorim that is Candidi White Thus you shall find it 1 Reg. 21. 8. Jezabel there sent Letters in Ahabs Name Sealed with his Seal to the Elders and Nobles of the City where Naboth dwelled Who in the Hebrew Tongue are there called Chorim and hence we may suppose came the Word Candidati which is so much used among our Lattin Authors for Men in Office Men of Note or in Authority because they were usually Cloathed in White It is worth our observation which the Evangelists note out unto us You find that the Souldiers of Pilate the Romane Deputy put upon our Saviour Christ a Scarlet Robe Matth. 27. 28. or as Mark hath it Mark 15. 17. and John Joh. 19. 5. a purple Garment which is also a very pleasant Red. But the Souldiers of Herod King of Jewry as you read Luk. 23. 11. araied Christ in White and sent him again to Pilate Both was in mockery yet it sheweth the different Fashion of those two Nations The Jews and Romans and that White was the Colour of Honour among the Jews And no man can deny but that the Christians in the Primitive times had a great Vessel called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Churches and that in those hot Countries they who were Baptized were first dipped in the water of that Vessel with their naked Bodies and after covered with new