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-Prayer Established and
Enjoyned by Authority to be used Obj. The grand great and chief exception that is taken against our Liturgy is that our Book of Common-Prayer is Popery taken out of the Popish Mass-book Answ To this we answer in general before we come to examine particulars Be pleased to take into your consideration this moderate point of Wisdom that all that the Papists have or make use of cannot properly be called or accounted Popery as we call Popery The old Rule is good here Qui hene distinguit bene 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
strict if any of the Congregation were known or upon common fame noted to be Drunkards or any way Swearers Fornicators unclean Persons or any way prophane they were to be presented to the Court by the Church-Wardens of the Parish upon their Oath which was usually done twice a year constantly if not oftner they were summoned and convented to the Court and upon Proof or Evidence of the Fact censured and put to open penance for the terrour of others If the party Delinquent did submit repent and promise amendment upon his penace all was remitted he was received in as a Brother and reconciled to the Church but if he continued obstinate and wilful in his course was excommunicated and cast out of the Church and so stood till he did repent And being excommunicate if he died so he was not thus to be buried but was by the Law and by the Church debarred of the priviledge called by the ancients by the name of Christian Burial so that if a man were such a notorious Offender and Excommunicate by the censure of the Church as few such were in those days people were not so loose by far as now and again they feared much the curse of the Church the danger of Excommunication he was excluded from this priviledge by the Law and might not be thus buried by the Minister Now if we look upon other forms of Government the Presbyterians and Independents also will acknowledge that no private man nor sole and single person nor the Minister himself should have power to judge censure or condemn any man or as much as to disown him as a Brother for any fault till he be censured and condemned by the Church this were too tyrannical Then let any man judge if he look upon our Discipline being now fully again revived if it be fully executed as it should be whether charity be here altogether mistaken or what just ground there is given of exception against those words But all these we will pass over and not mention them any farther because all of them or the most of them such as gave any just seeming cause or occasion of offence are amended altered or expunged and put out in this our book of Common prayer to give satisfaction Obj. There should be no set and prescribed Chapters to be read called Lessons nor select Epistles and Gospels but we should read the Scriptures all along for they alledge Luke 16. 29. Act. 13. 15. Act. 15. 21. Colos 4. 16. 2 Tim. 3. 16. Answ Surely we conceive that no reasonable man can think that this doth any way abridge our Christian Liberty but that herein we may submit to the wisdom of our Governours who have thought fit thus to appoint it partly for Order that Uniformity might be kept and partly for Edification because all parts of the Scripture are not alike Edifying and Profitable to the people 1. For the Chapters called Lessons the Latine word for Chapters is Capita from the word Capuâ— in the singular number signifying a Head an Article a Clause the summe and principal point a Chapter Now you must know that the division of the Bible into several Sections hath much differed it was a long time parted into Titles for Saint Matthew 355. for Saint Mark 335. for Saint Luke 343. for Saint John 332 c. Some are of opinion that the present distinction of Chapters now generally used was by Lanfranck Arch-bishop of Canterbury Anno Dom. 1060. because we do not meet with it sooner and Rabbi Kimchi and other Learned Jews from that time use the same partition of Chapters in the old Testament yet John Bale affirmeth that Stephen Langton Arch bishop of Canterbury divided the Bible into Chapters about Anno Dom. 1224. But to bring the Chapters into Verses was the work of Robert Stephens Anno Dom. 1550. as his Son Henry Stephens testifieth in his Epistle before the Greek Concordance so that the word Chapter signifieth the summe chief part of portion of the Scripture which is to be read at one time And for the word Lesson it is taken from the Larine word Lectio which signifieth a Reading a Lecture a Lesson or Choice summe gathered together both shewing that these Chapters are Select portions of Scripture most fit for Edification and appointed to be read for the instruction of the people 2. For the Epistles and Gospels which are most excepted against be but pleased seriously to consider of these things 1. They are all parts and portions of Canonical Scripture and in that regard they cannot any way be disallowed 2. That they are so ordered that the Epistles for the most part hold forth the Doctrine of Manners for the regulating of our Lives and the Gospels the Doctrine of Faith unto the people for the perfecting of our knowledge and setling of our Judgment and Consciences by way of belief in the great Mysteries of our Salvation being select portions most fit for Edification 3. They are De Tempore applyed to the time putting us in mind either of some duty God requireth of us or of some special blessing which we have received from God at that time of the year for which we are called upon and stirred up to thankfulness at that time 4. This course hath been anciently used and long observed in the Church Walfridus Strabo the Abbot doth ascribe it to the first Successors of the Apostles Indeed we find in the Primitive times that they had their Lectures their Readers who read the Scripture to the people in their publick Assemblies when they met together but whether they read these is uncertain Some suppose St. Hierome did Collect them and Damasus brought them into the Church but Hierome himself in his Apologetico adversus Vigilantium maketh mention of these Portions of the Gospel used in the Greek Church long before his time others say it was Alcuinus the Master of Charles the Great and some Paulus Diaconus but the beginning is altogether uncertain but this the most affirm that this course hath been used in the Church twelve hundred years and upwards And the Reformed Churches in Germany use them still and retain them to this day As for the Places and Texts of Scripture alledged against this course they conclude nothing neither are they of any value we deny not but as it is Luke 16. 29. Moses and the Prophets are to be read are to be heard and as Act. 13. 15. and Act. 15. 21. they are to be read upon the Sabbath days But there you see they are but Lectures Parts and Portions of them not whole Books at one time and no man can say but that we do ordinarily and usually read them to them people As for that Colos 4. 16. we do not find that he doth command that that Epistle should be read all at one time though we acknowledge it is not so long but it might be conveniently read all at one time especially when it came first unto them but only to be
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
the Service and Worship of God There is an addition of Corruption and an addition of Preservation We may not adde any thing to Corrupt the Doctrine and Worship of God thereby to wrong it weaken it or adulterate it but these circumstantial Additions are onely the better to preserve the True Doctrine and the Pure Worship and Reverent Service of God And that the Church hath taken Liberty in these things that are such may easily appear by many instances in the Old and New Testament We find many Ceremonies by Man Instituted in the Service of God not prescribed by the Word of God Solomons Altar which he made occasionally 1 Reg. 8. 64. had no particular Warrant from the Word of God The Feast of Purim ordained by the Jews Estth 9. 27. and commanded to be kept throughout their Generations and the Feast of the Dedication of the Altar Instituted by the Macchabees and the people 1 Machab. 2. 59. which Christ himself did honour with his presence John 10. 22. were not prescribed by the Law of God And the Jews had Synagogues for the Reading and Preaching of the Word of God yet we find no command in the Old Testament for the Building of them Again in the time of the New Testament In the Apostles time there were their Feasts of Charity as appeareth by that in the Epistle of Jude v. 12. and they had their Osculum Pacis their Holy Kisse Rom. 16. 16. 1 Cor. 16. 20. which was Signaculum Reconciliationis 1 Thess 5. 26. 1 Pet. 5. 14. yet neither of these prescribed by God If any man say these were Apostolical Institutions yet they were not Divine but in them the Apostles Acted as Governours of the Church For we count that Divine Institutions are such as were Ordained for Perpetual use in the Church Apostolical such as were Ordained by the Apostles with a power to alter them as they saw good and those were altered Ecclesiastical such which the Church after the Apostles did anywhere Ordain which are likewise subject to alteration All know that it was the Universal Custome in all Christian Churches throughout the world That in the Primitive times they used standing in time of Publick Prayers upon all the Lords daies between Easter and Whitsontide which was Appointed by the Church in those times to signifie their Faith of Christs Resurrection And the Feasts of Easter and Whitsontide or Pentecost Instituted by the Church were alwaies observed and kept to this day To all these I may Adjoyn the Ancient Practice of the Jews who unto the Institution of that great Feast of the Passeover prescribed to them by Moses had as the Rabbines witness added both Signs and Words adding their Sawce called Charaseth thick like Mustard to be a Memorial of the Clape wherein they wrought in Aegypt therein dipping the bitter Hearbs and drinking Wine with these Words to Both Take and Eate these in Remembrance c. Drink this in Remembrance c. Upon which Addition and Tradition of theirs our Saviour as some say Instituted â—he Sacrament of His Last Supper in Celebrating it with the same Words and after the same Manner Thereby approving the Fact of theirs in Particular and generally That a Church may Institute some Ceremonies â—ignificant God commandeth us in his Law to Worship and to Serve him But Times Places and some Particular Gestures in his Service are counted among things Indifferent and matters of Circumstance and so left to the Prudence of the Governours of the Church to order them and dispose of them as they shâ—â—l judge most fit for Edification And if in these there should be no set Order What disturbance and confusion would there be The Christian Magistrate may drive the negligent to hear the Word of God Preached may also punish wicked Dispisers Blasphemers Hereticks Schismacicks Idolaters and the like And how can this be done but by Laws Made and Established by the Church Then some Laws may be added about Particular Circumstances which are variable Yet we do not take the power of making Laws out of Gods hand or any ways adde to the Laws of God we do onely Inforce the keeping of Gods Laws for Order Decency and Discipline that all may be done Decently and Orderly in the Church of God We acknowledge that the Kingdome of Christ is Spiritual All the Kings of the Earth and Men of this world cannot Convert one Soul to Christ That is done by the Holy Ghost by the lively Word of Faith But the Civil Power is an outward mean to drive Men to hear the Word and Gospel Preached and to keep Order and obey Discipline Christs Subjects again are willing Subjects so far as his Word and Spirit hath wrought upon them to subdue them But before Men be Converted Compulsions even with Penalties are often and ordinarily a way and means to bring them to that whereby this work of Conversion is wrought It is said of that good King Josias 2 Chron. 34. 33. That he took away all the abominations out of all the Countries that pertained to the Children of Israel and compelled all that were found in Israel to serve the Lord their God And of Asa King of Judah 2 Chron. 14. 4. That he commanded Judah to seek the Lord God of their Fathers c. But in 2 Chron. 15. 12. That they made a Covenant to seek the Lord God of their Fathers and v. 13. That they laid a Penalty That whosoever would not seek the Lord God of their Fathers he should be slain Object 2. That the Laws of Men do not bind the Conscience and that there is no Guilt before God but for violating and breaking the Laws of God Answ We acknowledge that the Authority which doth Immediately and Directly bind the Conscience of Man so as to make his transgression damnable before God This Authority must proceed from God alone who in his Law doth forbid it and threatneth to punish it But the Laws of men may be said to bind the Consciences of men by way of Consequence not Immediately but reflectively and indirectly by vertue of Gods Command Injoyning Obedience to the Just Laws of men Rom. 13. 1. and v. 5. For Conscience sake and 1 Pet. 2. 13. For the Lords sake Not Immediately but Mediately as it is the Ordinance of God we must not confound Forum Caeli and Forum Soli we must wisely distinguish between the Court of Heaven and the Court on Earth Between the Laws of Men and the Laws of God Gods Laws properly bind the Conscience Mans Laws in respect of that Obedience which God by his Law commandeth to be given to them for Order Government and Discipline among men Object 3. We know not the minds of our Governours in these Laws for ought we know they may Impose and require these Ceremonies which we Scruple at upon some such Superstitious Grounds as is rehearsed Either upon an Opinion of Merit or upon an Opinion of putting Holyness in them or laying a Necessity
upon them or Imposing them as Parts of Gods Worship and thus may bring in Superstition and Idolatry Answ If you desire to receive full satisfaction in this you must look upon the Doctrine of our Church whence the Grounds of the Imposition and Practice of these Ceremonies are drawn That is the Truest and Surest Rule to go by Examine the xxxix Articles agreed upon by all our Divines Anno Dom. 1562. which are called by some Our English Creed containing the summe of our Faith and the Doctrine of our Church The xxth Article speaketh plainly in the end of it Though the Church be the keeper of Gods Word Yet as it ought not to Decree any thing against the Word of God so besides the same ought it not to inforce any thing to be Believed for Necessity of Salvation And again in the end of Artic. 34. Every Particular or National Church hath Authority to Ordain Change and Abolish Ceremonies and Rites Ordained onely by mans Authority so that all things be done to Edifying And for Particulars search the Canons of our Church made Anno Dom. 1603. where in the 30th Canon the lawful use of the Cross in Baptism is fully Explained thus That it is no part of the Substance of that Sacrament being used addeth nothing to the Perfection and Vertue of Baptism nor being omitted detracteth any thing from the Effect and Substance of it but is used onely as Primitively as a Lawful outward Ceremony and Honourable Badge whereby the Infant is Dedicated to the Service of him that died upon the Cross And for Decency of Apparel Injoyned to Ministers in Can. 74. thus All which Particulars concerning Apparel prescribed our meaning is not to Attribute any Holiness or special Worthiness to the said Garments but for Decency Gravity and Order Now if you find in the General Doctrine of our Church which is Visible and ought to be in Charity the Rule of Judging Particulars that she doth not onely disclaim those Superstitious Grounds but doth farther declare The Grounds of such General Imposition of all these Ceremonies to be onely in a Civil manner to be Imposed for Distinction Order Decency and Uniformity and not for any Religious Opinion that they put in them you have little Reason to be Jealous or Suspicious of any ill meaning in your Governours to whom you owe Charity which thinketh no Evil as well as Obedience and Submission Here you see fully and plainly that Christian Libertie is not against the Duty and Obedience which we owe to our Governours and Lawful Magistrates but rather Tieth us in things Indifferent Lawful and not Contrary to the Words of God to all kind of Duty to all our Lawful Governours To Fathers to Masters to Husbands to Pastours to Magistrates Kings and Rulers and by the strongest Bonds of Obedience Of Wrath as the Scripture speaketh Of Conscience and for the Lords sake Thus I have done my Indeavour to give Satisfaction I speak as to Wise Understanding Rational and Moderate Men Free from Passion Prejudice and strong Affections to Judge aright of things You know that Innovations are dangerous either in Church or State It was an approved saying of Seneca that Divine Heathen of Old Non expedit Concutere Faelâ—cem Statum It is neither the part of a Wise Man nor yet accounted Safe to shake or disquiet a well setled State Nay Remember that Old Rule in Policy of State Malum bene positum non est movendum An evil as onely Inconvenient being placed well is not to be Removed It is no Wisdome if a Stone stand a little out of square in a great Building by Pulling it out to indanger the Fall weakning or shakeing the whole Frame An Inconvenience is better then a Mischief If it could be found and proved that there were some Errours in this Book of Common Prayer If they be small they might be borne with If they be such as some may Judge them not to be Tolerable yet they may be Corrected and Amended and not the whole Frame pulled down But we may make that Challenge to all our Adversaries which Mr. Deering in a Book called A sparing restraint c. doth against Mr. Harding Look if any Line be blameable in our Service and take hold of your Advantage I think Mr. Jewell will accept it for an Article Our Service is good and Godly Every tittle grounded upon Holy Scriptures and with what Face do you call it Darkness If this Book should now be put down after so many years Continuance in our Realm and a New Form set up to satisfie the Scruples and Fancies of some Self-conceited people who are never long content with any thing Think what sad Consequences would follow upon it The Papists would and might Triumph and Insult that our Church is Corrupt and Impure and hath been full of Errours and Corruptions from the first Beginning and from the first Foundation of it the putting down of it upon such an account must needs be a Confession and Acknowledgement of Errours in it to all the world The Non Conformists They would also crie out and seeming Just that they have been wrongfully Presented all this while onely because they would not Submit and Subscribe to Errours And the Common people would generally take a New Liturgy to be a New Religion Thus that weighty saying of St. Augustine would fall upon us Ipsa Mutatio Consuetudinis etiam quae adjuvat Utiliâ—ate Novitate perturbat The very Novelty of such a Change would more offend then the Profit of it would do Good Reason well tell us if this be yeelded to the same Reproof must justly come upon Our Liturgy of Variety Uncertainty Unconstancy which Dr. Suâ—cliffe in his Book De Missa chargeth truely upon the Romane Missal and what Obloquie and Reproach will this Occasion to us and to our Religion But to cleer Our Book from all such Aspersions and to Confirm the Perfection of it we have the Testimony of that Learned and Glorious Martyr Dr. Rowland Taylour given above a Hundred years agoe Who as Mr. Fox Recordeth in his Examination Jan. 22. Anno Dom. 1555. before Bishop Gardiner then Lord Chancelour and other Commissioners spake thus There was saith he set forth by the most Innocent King Edward for whom God be praised everlastingly the whole Church Service with great deliberation and the Advice of the best Learned in the Realm and Authorized by the whole Parliament and Received and Published gladly by the whole Realm which Book was never Reformed but Once and yet by that One Reformation was so fully Perfected according to the Rules of our Christian Religion in every behalf that no Christian Conscience could be Offended with any thing therein Contained Here you have his Judgement not onely of the Perfection of this Book of Common Prayer but also of the very first Making and Composing of this Book who doubtless knew the Truth and spake the Truth For this was spoken by him within