the observation of Lent as a Religious Fast the Example of Christ's fasting forty dayes and nights being no more imitable nor intended for the imitation of Christians than any other of his miraculous works were or than Moses his forty dayes Fast was for the Jewes and the Act of Parliament 5 Eliz. forbidding abstinence from flesh to be observed upon any other than a politick Consideration and punishing all those who by Preaching Teaching Writing or open Speech shall notifie that the forbearing of flesh is of any necessity for the saving of the soul or that it is the service of God otherwise than as other politick Laws are VI. That the Religious observation of Saints dayes appointed to be kept as holy dayes and the Vigils thereof without any foundations as we conceive in Scripture may be omitted that if any be retained they may be called Festival and not Holy dayes nor made equal with the Lords day nor have any peculiar Service appointed for them nor that the People be upon such days enforced wholly to abstain from work and that the names of all others not inserted in the Callendar which are not in the first and second Books of Edward the Sixth may be left out VII That the gift of Prayer being one special qualification for the Work of the Ministery bestowed by Christ in order to the edification of his Church and to be exercised for the profit and benefit thereof according to its various and emergent necessities It is desired that there may be no such Imposition of the Liturgy as that the exercise of that gift be thereby totally excluded in any part of publick worship and further that considering the great age of some Ministers and the infirmities of others and the variety of several services oft time occurring upon the same day whereby it may be inexpedient to require every Minister at all times to read the whole it may be left to the discretion of the Minister to omit it as occasion shall require which liberty we find to be allowed even in the first Common Prayer Book of Edward the Sixth VIII That in regard of the many defects which have been observed in that Version of the Scriptures which is used throughout the Liturgy many fold instances whereof may be produced as in the Epistle for the first Sunday after Epiphany taken out of Rom. 12. 1. Be you changed in your shape And the Epistle for the Sunday next before Easter taken out of Phil. 2. 5. Found in his apparel as a man As also the Epistle for the first Sunday in Lent taken out of the fourth of the Galatians Mount Sinai is Agar in Arabia and bordereth upon the City which is now called Jerusalem The Epistle for Saint Matthews day being taken out of the second Epistle of the Corinthians and the fourth We go not out of kind The Gospel for the second Sunday after Epiphany taken out of the second of John When men be drunk The Gospel for the third Sunday in Lent taken out of the eleventh of Luke One house doth fall upon another The Gospel for the Annunciation taken out of the first of Luke This is the sixth month which is called Barren and many other places we therefore desire instead thereof the Translation allowed of by Authority may alone be used IX That in as much as the Holy Scriptures are able to make us wise unto salvation to furnish us thoroughly unto all good works and contain in them all things necessary either in Doctrine to be believed or in Duty to be practised whereas divers Chapters of the Apocryphal Books appointed to be read are charged to be in both respects of dubious and uncertain credit It is therefore desired that nothing be read in the Church for Lessons but the Holy Scriptures in the Old and New Testament X. That the Minister be not required to rehearse any part of the Liturgy at the Communion Table save onely those parts which properly belong to the Lords Supper and that at such time onely when the Holy Supper is administrated XI That the word Minister and not Priest or Curate is used in the absolution and in divers other places It may thoroughout the whole Book be used instead of those two words and that instead of the word Sunday the word Lords day may be every where used XII Because singing of Psalms is a considerable part of Publick Worship we desire that the Version set forth and allowed to be sung in Churches may be amended or that we may have leave to make use of a purer Version XIII That all obsolete words in the Common Prayer and such whose use is changed from their first significancy as read who smote thee used in the Gospels for the Monday and Wednesday before Easter Then opened be their witts used in the Gospel for Easter Tuesday c. may be altered into other words generally received and better understood XIV That no portions of the Old Testament or the Acts of the Apostles be called Epistles or read as such XV. That whereas throughout the severall offices the Phrase is such as presumes all persons within the Communion of the Church to be regenerated converted and in an actuall state of grace which had Ecclesiasticall Discipline been truly and vigorously executed in the exclusion of scandalous and obstinate sinners might be better supposed But that there having been and still being a confessed want of that as in the Liturgy is acknowledged it cannot rationally be admitted in the utmost latitude of Charity we desire that this may be reformed XVI That whereas orderly connexion of Prayers and of particular Petitions and expressions together with a competent length of the formes used are tending much to edification and to gain the reverence of people to them There appears to us too great neglect of this Order and of other Just Laws of method particularly 1. The Collects are generally short many of them consisting but of one or two Sentences of petition and those generally usherd in with a repeated mention of the Name and Attributes of God and presently concluding with the Name and Merits of Christ whence are caused many unnecessary intercessions and abruptions which when many Petitions are to be offered at the same time are neither agreeable to scripturall example nor suted to the gravity and seriousness of that Holy Duty 2. The Prefaces of many Collects have not any clear and speciall respect to the following Petitions and particular petitions are put together which have not any due order or evident connexion one with another nor suitable with the occasions upon which they are used but seem to have fallen in rather casually than from any orderly codtinuance It is desired that instead of these various Collects there may be one Methodicall and entire form of Prayer composed out of many of them XVII That whereas the Puplick Liturgy of a Church should in reason comprehend the summe of all such sins as are ordinarily in Prayer by
the Church in the purest and most Primitive Times we have in obedience to His Majesties Commission made Inquiry but cannot find any Records of known Credit concerning any entire Forms of Liturgies within the first 300 years which are confessed to be as the most Primitive so the purest Ages of the Church nor any Imposition of Liturgies upon any National Church for some hundred years after we find indeed Liturgical Forms fathered upon St. Basil St. Chrysostome and St. Ambrose but we have not seen any Copies of them but such as give us sufficient evidence to conclude them either wholly spurious or so interpolated that we cannot make a Judgement what in them hath any Primitive Authority Having thus in general expressed our desire we come to particulars which we find numerous and of a various nature some we grant are of an inferiour consideration verbal rather than material which were they not in she Publick Liturgy of so Famous a Church we should not have mentioned others dubions and disputable as not having a clear foundation in Scripture for their warrant but some there be that seem to be corrupt and to carry in them a repugnancy to the rule of the Gospel and therefore have administred just matter of exception and offence to many truly religious and peaceable not of a private station only but Learned Judicious Divines aswel of other Reformed Churches as of the Church of England ever since the Reformation We know much hath been spoken and written by way of Apology in answer to many things that have been obiected but yet the doubts and scuples of tender consciences still continue or rather are increased We do therefore humbly conceive it therefore a Work worthy of those Wonders of Salvation which God hath wrought for his Majesty now on the Throne and for the whole Kingdome and exceedingly becoming the Ministers of the Gospel of Peace with all holy moderation and tenderness to endeavour the removal of every thing out of the Worship of God which may justly offend or grieve the spirits of sober and godly people the things themselves that we desire to be removed not being of the foundation of Religion nor the Essentials of Publick Worship nor the removal of them any way tending to the prejudice of the Church or State therefore their continuance and rigorous Imposition can no ways be able to countervail the laying aside of so many pious and able Ministers and the unconceivable grief that will arise to multitudes of His Majesties most Loyal and peaceable Subjects who upon all accasions are ready to serve him with their Prayers Estates and Lives For the preventing of which evils we humbly desire that these particulars following may be taken into serious and tender consideration Concerning Morning and Evening Prayer 1. Rub. That Morning and Evening Prayer shall be used in the accustomed place of the Church Chancel or Chappel except it shall be otherwise determined by the Ordinary of the Place and the Chancel shall remain as in times past We desire that the words of the first Rub. may be expressed as in the Book established by Authority of Parliament 5 6 Edwardi 6. thus The Morning and Evening Prayer shall be used in such place of the Church Chappel or Chancel and the Minister shall so turn himself as the people may best hear and if there be any controversies therein the matter shall be referred to the Ordinary 2. Rub. And here it is to be noted that the Minister at the time of the Cimmunion and at other times in his ministration shall use such Ornaments in the Church as were in use by Authority of Parliament in the second year of the Reign of Edward the Sixth according to the Act of Parliament c. For as much as the Rubrick seemeth to bring back the Cope Albe and other vestments forbidden in the Common Prayer Book 5. 6. of Edw. 6. And for the reasons alledged against Ceremonies under our 18. general Exception we desire it may be wholly left out The Lords Prayer after the Absolution ends thus Deliver us from evill We desire that these Words For thine is the Kingdome the Power and the Glory for ever and ever Amen may be always added unto the Lords Prayer and that this Prayer may not be enjoyned to be so often used in the Morning and Evening Service And at the end of every Psalm throughout the year and likewise in the end of the Benedictus Benedicite magnificat c. Nunc Dimittis shall be repeated Glory be to the Father c. By this Rubrick and other places in the Common Prayer Book the Gloria Patri is appointed to be said six times ordinarily in every Morning and Evening Services frequently eight times in a Morning sometimes ten which we think carries with it at least an appearance of that vain repetition which Christ forbids for the avoiding of which appearance of evil we desire it may be used but once in the Morning and once in the Evening Rubr. In such places where they do sing there shall the Lessons be sung in a plain Tune and likewise the Epistle and Gospel Or this Canticle Benedicite omnia opera Except The Lessons and the Epistles and Gospels being for the most part neither Psalms nor Hymns we know no warrant why they should be sung in any place and conceive that the distinct reading of them with an audible voyce tends more to the edification of the Church We desire that some Psalm or Scripture Hymn may be appointed instead of that Apocryphal In the Letany From fornication and other deadly sins Except In regard that the wages of sin is death we desire that this clause may be thus altered From fornication and all other beynous or grievous sins From battle and murther and from sudden death Except Because this expression of sudden death hath been so often excepted against we desire if it be thought fit it may be thus read From battle and murther and from dying suddainly and unprepared That it may please thee to preserve all that travel by land and by water all women labouring with child all sick persons and young Children and to shew thy pity upon all prisoners and captives We desire that the term All may be advised upon as seeming liable to just exceptions and that it may be considered whether it may not better be put indefinitely those that travel c. rather then universally The Collect of Christmas day Almighty God which best given us thy only begotten son to take our nature upon him and this day to be born of a pure Virgin c The Rubrick Then shall follow the collect of the Nativity which shall be said continually unto new-years-New-years-day The Collect for VVhitsunday God which upon this day c. We desire that in both collects the words this day may be left out it being according to vulgar acceptation a contradiction Rubrick The same Collect to be read on Monday and Tuesday
the Church to be confessed and of such Petitions and Thanksgiving as are ordinarily by the Church to be put up to God and that Puplick Catechismes or Systemes of Doctrine should summarily comprehend all such Doctrines as are necessarily to be believed and these explicitely set down The present Liturgy as to all these seems very defective particularly 1. There is no preparatory Prayer in your addresses to God for assistance or acceptance yet many Collects in the midst of the Worship have little or nothing else 2. The Confession is very defective not clearly expressing Originall sin nor sufficiently enumerating Actuall sins with their aggrivations but consisting only of generals whereas Confession being the exercise of repentance ought to be more particular 3. There is also great defect as to such Forms of publick prayers and thanksgivings as are suitable to Gospel-worship 4. The whole body of the Common Prayer also consisteth very much of meer generals as to have our prayers heard to be kept from all evil and from all enemies and all adversities that we may do Gods will without any mention of the particulars wherein these generals exist 5. The Catechism is defective as to many necessary Doctrines of our religion some even of the Essentials of Christianity not mentioned except in the Creed and there not so explicite as ought to be in the Catechism XVIII Because this Liturgy containeth the imposition of divers Ceremonies which from the first Reformation have by sundry Learned and pious men been judged unwarrantable as 1. That publick Worship may not be celebrated by any Minister that dares not wear a Surplice 2. That none may Baptise or be Baptised without the transient Image of the Cross which hath at least the semblance of a Sacrament of humane institution being used as an engaging sign in our first and solemn Covenanting with Christ and the Duties whereunto we are really obliged by Baptism being more expresly affixed to that Aery fign than to the holy Sacrament 3. That none may receive the Lords Supper that dares not kneel in the act of receiving but the Minister must exclude all such from the Communion although such kneeling not only differs from the practice of Christ and of his Apostles but at least on the Lords daies is contrry to the practice of the Catholick Church for many hundred years after and forbid by the most venerable Councila that ever were in the Christian world All which Impositions are made yet more grievous by that subscription to their lawfulness which the Cannon exacts and by the heavy punishments upon the non observance of them which the Act for uniformity inflicts And it being doubtfull whether God hath given power unto men to institute in his worship such mysticall teaching signs which not being necessary in genere fall not under the rule of doing all things decently orderly and to edification and which once granted will upon the same reason open a door to the arbitrary Imposition of numerous Ceremonies of which St. Aug. complained in his dayes and the things in Controversie being in the Judgement of the Imposers confessed indifferent who dare not so much as pretend any real goodness in themselves otherwise than what is derived from their being imposed and consesequently the Imposition ceasing that will cease also and the Worship of God not become indecent without them whereas on the other hand in the Judgement of the Opposers they are by some held sinful and unlawful in themselves by others very inconvenient and unsuitable to the simplicity of Gospel-Worship and by all of them very grievous and burdensome and therefore not at all fit to put in balance with the peace of the Church which is more likely to be promoted by their removal than continuance considering also how tender our Lord and Saviour himself is of weak Brethren declaring it to be much better for a man to have a Milstone to be hanged about his neck and to be cast into the depth of the Sea than to offend one of his little ones and how the Apostle Paul who had as great a Legislative power in the Church as any under Christ held himself obliged by that common rule of Charity not to lay a stumbling block or an occasion of offence before a weak Brother chusing rather not to cat flesh while the world stands though in it self a thing lawful than offend his Brother for whom Christ dyed we cannot but desire that these Ceremonies may not be imposed on them who judge such impositions a violation of the Royalty of Christ and an Impeachment of his Laws as insufficient and are under the holy Law of that which is written Deut. 12. 32. VVhat thing soever I command you observe to do it thou shalt not adde thereto nor diminish from it but that there may be either a total abolishion of them or at least such a liberty that those who are unsatisfied concerning their lawfulness or expedency may not be compolled to the practice of them or subscription to them but may be permitted to enjoy their Ministerial Functions and Communion with the Church without them The rather because these Ceremonies have for above an hundred years been the fountain of manifold evils in this Church and Nation occasioning sad Divisions between Ministers and Ministers and also between Ministers and people exposing many orthodox pious and peaceable Ministers to the displeasure of their Rulers casting them upon the edge of the penal Statutes to the loss not only of their Livings and liberties but also of their opportunities for the service of Christ and his Church and forcing people either to worship God in such a manner as their own consciences condemn or doubt of or else to forsake our Assemblies as thousands have done and no better fruits than these can be lookt for from the retaining and imposing these Ceremonies unless we could presume that all his Majesties Subjects should have the same subtilty of Judgement to discern even to a Ceremony how farr the Power extends in the things of God which is not to be expected or should yeeld obedience to all the Impositions of men concerning them without enquiring into the will of God which is not to be desired We do therefore most earnestly intreat the Right Reverend Fathers and Brethren to whom these Papers are delivered as they tender the Glory of God the Honour of Religion the Peace of the Church the Service of His Majesty in the accomplishment of that happy Union which his Majesty hath so abundantly testified his desires of to joyn with us in importuning His most Excellent Majesty that His most gracious Indulgence as to these Ceremonies granted in His Royall Declaration may be comfirmed and continued to us and our posterities and extended to such as do not yet enjoy the benefit thereof XIX As to that Passage in His Majesties Commission wherein we are authorized and required to compare the Present Liturgy with the most ancient Liturgy which have been used in
number of the members of Christ the Children of God and the Heirs rather than the Inheritors of the Kingdom of heaven Of the Rehearsal of the ten Commandements VVe desire that the Commandements may be inserted according to the new Translation of the Bible 10. Answ My duty towards God is to believe in him c. In this Answer there seems particular respect to be had to the several Commandements of the first Table as in the following Answer to those of the second and therefore we desire it may be advised upon whether to the last words of this Answer may not be added particularly On the Lords day otherwise there being nothing in all this answer that refers to the fourth Commandement Qu. 14. How many Sacraments hath Christ ordained Answ Two only as generally necessary to salvation That these words may be omitted and answer thus given Two only Baptism and the Lords Supper Qu. 19. What is required of persons to be baptized Answ Repentance whereby they forsake sin and Faith whereby they stedfastly believe the promise of God Qu. 20. Why then are Infants baptized when by reason of their tender age they cannot perform them Answ Yes they doe perform them by their Sureties who promise and vow them both in their names We desire that the entring of Infants into Gods Covenant may be more warily expressed and that the words may not seem to found their Baptism upon a real actual faith and repentance of their own And we desire that a promise may not be taken for the performance of such faith and repentance especially that it be not asserted that they perform these by the promise of their Sureties it being to the seed of Believers that the covenant of God is made and not that we can find to all that have such believing Sureties who are neither Parents nor Pro-parents of their children In the generall Wee observe that the Doctrine of the Sacraments was added upon the conference at Hampton Court is much more fully and particularly delivered then the other parts of the Catechism in short Answers fitted to the memories of children and thereupon wee offer it to be confidered 1. Whether there should not be a more distinct and full explieation of the Creed the Commandements and the Lords Prayer 2. Whether it were not convtnient to adde what seemes to be wanting somewhat particularly concerning the nature of Faith of Repentance of the two Covenants Justification Sanctification Adoption and Regeneration Of Confirmation The last Rubrick before the Catechism AND that no man should think that any detriment shall come to Children by deferring of their Confirmation he shall know for truth that it is certain by Gods Word that Children by being baptized have all things necessary for their Salvation and be undoubtedly saved Although wee charitably suppose the meaning of these words was only to exclude the necessity of any other Sacraments to baptized Infants yet these words are dangerous as to the misleading of the vulgar and therefore we desire they may be expunged After the Catechism SO soon as the Children can say in their mother tongue the Articles of the Faith the Lords Prayer and the ten Commandements and can answer to such other questions of the short Catechsm c Then shall they be brought to the Bishop and the Bishop shall confirm them We conceive that it is not a sufficient qualification for confirmation that Children be able memoriter to repeat the Articles of the faith commonly called the Apostles Creed the Lords Prayer and the ten Commandements and to answer to some questions of the short Catechism for it s often found that Children are able to doe all this at four or five years old 2. It crosses what is said in the third reason of the first Rubrick before confirmation concerning the usage of the Church in times past ordaining that Confirmation should be administred to them that are of perfect age that they being instructed in Christian Religion should openly professe their own faith and promise to be obedient to the will of God Thirdly VVe desire that none may be confirmed but according to his Majesties Declaration Viz. That Confirmatioin be rightly and solemnly performed by the information and with the consent of the Minister of the place Rubrick After the Catechism THen shall they be brought to the Bishop by one that shall he his God-father or God-mother This seems to bring in a second sort of God-fathers and God-mothers beside those made use of at Baptism and we see no need either of the one or other The Prayer before Imposition of hands Who hast vouchsafed to regenerate these thy servants by water and the holy Ghost and hast given them the forgivenesse of all their sins This supposeth all the Children who are brought to be confirmed have the Spirit of Christ and the forgivenesse of all their fins whereas a great number of Children of that age having committed many sins since their Baptism doe shew no evidence of serious repentance or of any speciall saving grace And therefore this confirmation if administred to such would be a perillous and gross abuse Rub. Before the Imposition of hands THe Bishop shall lay his hand upon each child severally This seems to put a higher value upon Confirmation than upon Baptism or the Lords Supper for according to the Rules and Orders of the Common-Prayer-Book every Deacon may Baptize and every Minister may Consecrate and administer the Lords Supper but the Bishop only may confirm The Prayer after Imposition of hands VVE make our humble supplication to thee for these children upon whom after the Example of thy holy Apostles we have laid our hands to certifie them by this signe of thy favour and gracious goodness towards them We desire that the practice of the Apostles may not be alledged as a ground of the Imposition of hands for the confirmation of children both because the Apostles did never use it in that ease as also because the Articles of the Church of England declare it to be a corrupt imitation of the Apostles practice Art 25. VVe desire that Imposition of hands may not be made as here it is a signe to certifie children of Gods grace and favour towards them because this serms to speak it a Sacrament and is contrary to that fore mentioned 25. Art which sayes that Confirmation hath no visible signe appointed by God The Rub. after Confirmation NOne shall be admitted to the holy Communion until such time as he can say the Catechism and be confirmed VVe desire that Confirmation may not be made so necessary to the holy Communion as that none should be admitted to it unless they be confirmed Of the Form of solemnization of Matrimony THe man shall give the woman a Ring c. shall surely perform and keep the vow and covenant betwixt them made whereof the Ring given and received is a token and pledge
scandalous sinner may come to make this thanksgiving THus have we in all humble pursuance of his Majesties most gracious endeavours for the publick weal of this Church drawn up our thoughts and desires in this weighty affair which we most humbly offer to his Majesties Commissioners for their serious and grave confideration wherein we have not the least thoughts of depraving or reproaching the Book of Common-Prayer but a sincere desire to contribute our endeavours towards leading the distempers and as far as may be reconciling the minds of Brethren And in as much as his Majesty hath in his gracious Declaration ond Commission mentioned new Forms to be made and suited to the several parts of worship we have made a considerable progresse therein and shall by Gods assistance offer them to the reverend Commissioners with all convenient speed And if the Lord shall graciously please to give his blessing to these our endeavours we doubt not but that the peace of this Church will be shortly setled The hearts of Ministers and People comforted and composed and the great mercy of Unity and Stability to the immortal honour of our most dear Soveraign bestowed upon us and our posterity after us August 30. 1661. FINIS To the most Reverend ARCHBISHOP AND BISHOPS And the Reverend their Assistants Commissioned by his Majesty to treat about the Alteration of the Book of Common Prayer Most Reverend Father and Reverend Brethren WHen we received your Papers and were told that they conteined not onely an answer to our Exceptition against the present Liturgy But also severall Concessions wherein you seem willing to joyn with us in the Alteration and Reformation of it Our expectations were so far raised as that we promised our selves to find our Concessions so considerable as would have greatly conduced to the healing of our much to be lamented Divivisions the setling of the Nation in Peace and the satisfaction of tender Consciences according to his Majesties most gracious Declaration and his Royal Commission in pursuance thereof but having taken a survey of them we find our selves exceedingly disappointed and that they will fall far short of attaining those happy Ends for which this meeting was first designed as may appear both by the paucity of the Concessions and the inconsiderablenesse of them they being for the most part Verbal and Literal rather then Real and Substantial for in them you all allow not the laying aside of the reading of the Apocrypha for Lessons though it shut out some bundreds of Chapters of Holy Scripture and sometimes the Scripture it self is made to give way to the Apochryphal Chapters you plead against the addition of the Doxology unto the Lord's prayer you give no liberty to omit the too frequent repetition of Gloria Patria nor of the Lord's Prayer in the same publick Service nor do you yield the Psalmes be read in the new Translation nor the word Priest to be changed for Minister or Presbyter though both have been yielded unto in the Scottish Liturgy you grant not the omission of the Responsals no not in the Let any it self though the Petitions be so framed as the people make the prayer and not the Minister nor to read the Communion service in the Desk when there is no Communion but in the late Form instead thereof it is enjoyned to be done at the Table through there be no Rubrick in the Common Prayer book requiring it you plead for the bolinesse of Lent contrary to the statute you indulge not the omission of any one Ceremony you will force men to kneel at the Sacrament and yet not put in that excellent Rubr. in the v. and vj. of Edw. 6. which would much conduce to the satisfaction of many that scruple it And whereas divers Reverend Bishops and Doctours in a paper in Print before these unhappy Wars began yielded to the laying aside of the Crosse and the making many material alterations you after xx years sad calamities and divisions seem unwilling to grant what they of their own accord then offered you seem not to grant that the clause of the fourth commandement in the Common Prayer book the Lord blessed the seventh day should be altered according to the Hebr. Exod. 20. the Lord blessed the Sabbath day you will not change the word Sunday into the Lord 's day nor adde any thing to make a difference between Holidaies that are of Humane Institution and the Lord's day that is questionlesse of Apostolicall practise you will not alter Deadly Sin in the Letany into Heynous Sin though it hints to us that some sins are in their own nature Venial nor that Answer in the Catech. of two Sacraments onely generally necessary to salvation although it intimates that there are New Testament Sacraments though Two onely necessary to salvation you speak of singing David 's Psalmes allowed by Authority by way of contempt calling them Hopkins Psalmes and though singing of Psalmes be an Ordinance of God yet you call it one of our principal parts of VVorship as if it were disclaimed by you And are so far from countenancing the use of conceived prayer in the publick VVorship of God though we never intended thereby the excluding of set Forms as that you seem to dislike the use of it even in the Pulpit and heartily desire a total restaint of it in the Church you will not allow the omission of the Benedicite nor a Psalm to be read instead of it nor so much as abate the reading of the chapters out of the Old Testament and the Acts for the Epistles But rather then you will gratifie us therein you have found out a new device that the Minister shall say for the Epistle you will not so much as leave out in the Collect for Christmas day these words this day though at least it must be a great uncertainty and cannot be true stylo veteri novo In publick Baptism you are so far from giving a liberty to the parent to answer for his own child which seems most reasonable as that you force him to the use of sureties and cause them to answer in the name of the Infant that he doth believe and repent and forsake the devil and all his worke which doth much favour the Anabaptistical opinion for the necessity of an actual profession of Faith and Repentance in order to Baptism you will not leave the Minister in the visitation of the sick to use his judgment of discretion in absolving the sick person or in giving the Sacrament to him but enjoyn both of them though the person to his own judgment seem never so unfit neither do you allow the Minister to pronounce the absolution in a Declarative and conditional way but absolutely and conditionately And even in one of our concessions in which we suppose you intend to accommodate with us you rather widen then heal the breach for in your last Rubr. before the Catech you would have the words thus altered That Children being
let them be recited if not It is hard that this should even by you be thus affirmed as is sayd by us which we have not sayd We have sayd that the Ceremonies have been the Fountain of much evil occasioning divisions but not what you charge us to have sayd in words or sense 3. And may not you alter them without approving or seeming to approve the reason upon which the alteration is desired when you have so great store of other reasons The King in his Declaration is far enough from seeming to own the Charge against the things which he was pleased graciously to alter so far as is there exprest If a Patient have a conceit that some one thing would kill him if he took it the Physitian may well forbear him in that one thing when it is not necessary to his health without owning his reasons against it If his Majesty have Subjects so weak as to contend about things indifferent and if both sides err one thinking them necessary and the other sinful may he not gratifie either of them without seeming to reprove their errour By this reason of yours he is by other men in such a Case necessitated to sin For if he settle those things which some count necessary he seems to approve of their opinion that they are necessary If he take them down when others call them sinful he seems to own their charge of the sinfulness But indeed he needeth not to do either he may take them down or leave them indifferent professedly for unity and peace and professedly disown the Errors on both sides We are sorry if any did esteem these Forms and Ceremonies any better than mutable indifferent modes and circumstances of Worship and did hazard estate or life for them as any otherwise esteemed And we are sorry that by our Divisions the Adversary of Peace hath gotten so great an advantage against us as that the Argument against necessary charitable forberance is fetch'd from the interest of the reputation of the contending Parties that things may not be abated to others which you confess are indifferent and alterable and which many of them durst not use though to save their lives And this because it will make them thought the pious tender concienc'd men and make others thought worse of But with whom will it have these effects those that you call the generality of the sober loyal children of the Church will think never the worse of themselves because others have libertie to live by them without these things And the rest whose liberties you denie will think rather the worse of you than the better for denying them their libertie in the worshipping of God You undoubtedly argue here against the interest of Reputation which you stand for your Prefaces to your indulgencies and your open Professions and if you will needs have it so your own Practises will tell the World loud enough that the things which you adhered to with so great hazards are still lawfull in your Judgement and it will be your honour and add to your reputation to abate them to others when it is in your power to be more severe And if you refuse it their sufferings will tell the World loud enough that for their parts they still take them to be things unlawful As for the reasons by them produced to prove them sinfull they have been publickly made known in the writings of many of them In Ames his fresh sute against the Ceremonies and in the Abridgement c. and in Bradshaw's Nicols and other mens Writings To the first general Proposal we answer That as to that part of it which requires that the matter of the Liturgie may not be private opinion or fancy that being the way to perpetuate Schism the Church hath been carefull to put nothing into the Liturgie but that which is either evidently the Word of God or what hath been generally received in the Catholick Church neither of which can be called private opinion and if the contrary can be proved we wish it out of the Liturgie Reply We call those Opinions which are not determined Certainties and though the greater number should hold them as Opinions they are not therefore the Doctrines of the Church and therefore might be called Private Opinions but indeed we used not the Word that we can find the thing we desired was that the materials of the Liturgie may consist of nothing doubtfull or questioned among pious learned and orthodox Persons We said also that the limiting Church Communion to things of doubtfull disputation hath been in all Ages the ground of Schisme and Separation which is not to say that the Liturgy it self is a Superstitious usage or a directs cause of Schisme And we cited the words of a Learned man Mr. Hales not as making every word our own but as a Testimony ad hominem because he was so highly valued by your selves as we suppose and therefore we thought his words might be more regarded by you than our own 2. Where you say that the Church hath been carefull to put nothing in the Liturgy but that which is either evidently the word of God or that which had been generally received in the Catholick Church We reply 1. We suppose there is little or nothing now controverted between us which you will say is evidently the Word of God either the Forms or Ceremonies or any of the rest 2. If by in the Church you mean not by the Church but by any part in the Church how shall we know that they did well And if by the generality you mean not All but the Greater part you undertake the proof of that which is not easie to be proved It being so hard to judge of the majority of Persons in the Catholick Church in any notable differences We do take it for granted that you limit not the Catholick Church as the Papists do to the Confines of the Roman Empire but indeed we can only wish that your Assertion were true while we must shew it to be untrue if you speak of the Primitive Church or of an universality of time as well as place if not its more against you that the Primitive Catholick Church was against you The very thing in question that containeth the rest that it s needfull to the peace of the Church that all the Churches under one Prince should use one form of Liturgy was not received by the Catholick Church nor by the generality in it when it is so well known that they used diversity of Liturgies and Customes in the Roman Empire The generality in the Catholick Church received not the Lords Supper Kneeling at least on any Lords dayes when it was forbidden by divers generall Councills and when this prohibition was generally received as an Apostolical tradition We have not heard it prov'd that the Surplice or Cross as used with us wree received by the Universal Church It is a private Opinion not received by the Catholick Church that it is
requisite that no man should come to the Holy Communion but with a full trust in Gods mercy and with a quiet Conscience though it be every mans duty to be perfect pro statu viatoris yet it is not requisite that no man come till he be perfect He that hath but a weak Faith though not a full trust must come to have it strenthned And he that hath an unquiet Conscience must come to receive that mercy which may quiet it It is a private Opinion and not generally received in the Catholick Church that one of the People may make the Publick Confession at the Sacrament in the name of all those that are minded to receive the Holy Communion It is a private and not generally received distinction that the body of Christ makes clean our bodies and his blood washeth our souls It is a doubtful opinion to speak easily that when the Lords Supper is delivered with a Prayer not made in the Receivers name but thus directed to him by the Minister the Body of our Lord Jesus Christ c. preserve thy Body and Soul it is so intollerable a thing for the Receiver not to kneel in hearing the Prayer that he must else be thrust from the Communion of the Church and yet that no Minister shall kneel that indeed doth pray But he may pray standing and the Hearers be cast out for standing at the same words It is not a generally received but a private opinion that every Parishioner though impenitent and conscious of his utter unfitness and though he be in despair and think he shall take his own damnation must be forced to receive thrice a year when yet even those that have not a full trust in Gods mercy or have not a quiet Conscience were before pronounced so uncapable as that none such should come to the Communion Abundance more such Instances may be given to shew how far from truth the Assertion is that the Church hath been careful to put nothing into the Liturgie but that which is either evidently the Word of God or which hath been generally received in the Catholick Church unless you speak of some unhappie unsuccesful Carefulness But we thankfully accept of your following words and if the contrary can be proved we wish it out of the Liturgie which we entreat you to perform and impartially receive our proofs But then we must also entreat you 1. That the Primitive Churches Judgment and practice may be preferred before the present declined much corrupted State And 2. If Gods Law rather than the sinful practises of men breaking that Law may be the Churches Rule for Worship For you call us to subscribe to Art 19. that as the Church of Jerusalem Alexandria and Antioch hath erred so also the Church of Rome hath erred not only in their living and manner of Ceremonies but also in matters of Faith and saith Rogers in Art 20. they are out of the way which think that either one man as the Pope or any certain Calling of men as the Clergie hath power to decree and appoint Rites or Ceremonies though of themselves good unto the whole Church of God dispersed over the universal world and indeed if you would have all that Corruption brought into our Liturgie and Discipline and Doctrine which the Papists Greeks and others that undoubtedly make up the far greater number of the now universal Church do use you would deserve no more thanks of God or man than he that would have all Kings and Nobles and Gentry levelled with the poor Commons because the latter are the greater number or than he that would have the healthful conformed to the sick when an epidemical disease hath made them the Majority or than he that would teach us to follow a multitude to do evil and to break more than the least Commands because the greater number break them we pray you therefore to take it for no justication of any uncertain or faulty passage in our Liturgie though the greater number now are guilty of it 3. And we must beseech you if the Churches Judgment or Practice must be urged that you would do us the justice as to imitate the ancient Churches in your sense of the quality and the mode and measure of using and imposing things as well as in the materials used and imposed Consider not only whether you finde such things received by the ancient Churches but also consider how they were received esteemed and used whether as necessary or indifferent as points of Faith or doubtful Opinions whether forced on others or left to their free choice If you finde that the generality of the ancient Churches received the White Garment after Baptism and the tasting of Milk and Honie as Ceremonies freely though generally used you should not therefore force men to use them If you finde that the Doctrine of the Millennium or of Angels corporeity was generally received as an Opinion it will not warrant you to receive either of them as a certain necessary truth If you finde that the General Councels forbad Kneeling in any Adoration on the Lords daies but without force against Dissenters you may not go denie the Sacrament to all that kneel nor yet forbid them to kneel in praying So if you find some little parcels of our Liturgie or some of our Ceremonies used as things indifferent left to choice forced upon none but one Church differing from another in such usages or observances this will not warrant you to use the same things as necessarie to order unitie or peace and to be forced upon all use them no otherwise than the Churches used them We heartily desire that according to this Proposal great care may be taken to suppress these private Conceptions of Prayers before and after Sermon lest private opinions be made the matter of Prayer in publick as hath and will be if private persons take liberty to make publick Prayers Reply The desire of your hearts is the grief of our hearts the Conceptions of Prayer by a publick person according to a publick Rule for a publick use are not to be rejected as private Conceptions We had hoped you had designed no such innovation as this in the Church When we have heard any say that it would come to this and that you designed the suppression of the free Prayers of Ministers in the Pulpit suited to the varietie of subjects and occasions we have rebuked them as uncharitable in passing so heavie a censure on you And what would have been said of us a year ago if we should have said that this was in your hearts nothing will more alienate the hearts of many holy prudent persons from the Common-Prayer than to perceive that it is framed and used as an Instrument to shut out all other Prayers as the Ministers private Conceptions Such an end and design will make it under the notion of a means another thing than else it would be and afford men such an Argument against it as we desire
we desire no other rule to decide the Controversie by As to your Citation 1 Socrat. there tells us of the alternate singing of the Aruians in the reproach of the Orthodox and that Chrysostome not a Synod compiled Hymnes to be sung in opposition to them in the streets which came in the end to a Tumult and Bloodshed And hereupon he tells us of the original of alternate singing viz. a pretended vision of Ignatius that heard Angels sing in that order And what is all this to alternate reading and praying or to a Divine Institution when here is no mention of reading or praying but of singing Hymnes And that not upon pretence of Apostolical Tradition but a vision of uncertain credit Theodor. also speaketh only of singing Psalmes alternately and not a word of reading or praying so And he fetcheth that way of singing also as Socrat. doth but from the Church at Antioch and not from any pretended doctrine or practise of the Apostles And neither of them speaks a word of the necessitie of it or of forcing any to it so that all these your Citations speaking not a word so much as of the very Subjects in question are marvellously impertinent The words their Worship seem to intimate that singing Psalms is part of our Worship and not of yours we hope you disown it not for our parts we are not ashamed of it your distinction between Hopkin's and David's Psalms as if the Meetre allowed by Authority to be sung in Churches made them to be no more David's Psalms seemeth to us a very hard saying If it be because it is a Translation then the Prose should be none of David's Psalms neither nor any Translation be the Scripture If it be because it is in Meetre then the exactest Translation in Meetre should be none of the Scripture If because it 's done imperfectly then the old Translation of the Bible used by the Common-Prayer-book should not be Scripture As to your reason for the supposed priority 1. Scripture examples telling us that the People had more part in the Psalms than in the Prayers or Readings satisfie us that God and his Church then saw a disparity of Reason 2. Common observation tells us that there is more Order and less hindrance of Edification in the Peoples singing than in their Reading and Praying together vocally It is desired that nothing should be in the Liturgy which so much us seems to countenance the observation of Lent as a religious Fast and this as an expedient to Peace which is in effect to desire that this our Church may be contentious for Peace sake and to divide from the Church Catholick that we may live at unity among our selves For Saint Paul reckons them amongst the lovers of Contention who shall oppose themselves against the Custome of the Churches of God that the religious observation of Lent was a Custome of the Churches of God appeares by the Testimonies following Chrysost Ser. 11. in Heb. 10. Cyrill Catec myst 5. St. August Ep. 119. ut 40. dies ante Pascha observetur Ecclesiae consuetudo roboravit and St. Hierom ad Marcell saies it was secundum traditionem Apostolorum This Demand then tends not to Peace but Dissention The fasting Forty daies may be in imitation of our Saviour for all that is here said to the contrary for though we cannot arrive to his perfection abstaining wholly from meat so long yet we may fast forty daies together either Cornelius his Fast till three of the Clock afternoon or Saint Peter 's fast till noon or at least Daniel 's fast abstaining from Meats and Drinks of delight and thus far imitate our Lord. Reply If we had said that the Church is contentious if it adore God in kneeling on the Lords daies or use not the White Garment Milk and Honey after baptism which had more pretence of Apostolical tradition and were generally used more anciently than Lent would you not have thought we wronged the Church if the purer times of the Church have one Custome and later times a contrary which must we follow or must we necessarily be contentious for not following both or rather may we not by the example of the Church that changeth them be allowed to take such things to be matters of Liberty and not necessity If we must needs conform to the Custome of other Churches in such things or be contentious it is either because God hath so commanded or because he hath given those Churches Authority to command it If the former then what Churches or what Ages must we conforme to If all must concurr to be our patterne it will be hard for us to be acquainted with them so far as to know of such Concurrences And in our Case we know that many do it not If it must be the most we would know where God commandeth us to imitate the greater number though the worse or hath secured us that they shall not be the worst or why we are not tied rather to imitate the purer Ages than the more corrupt If it be said that the Church hath Authority to command us we desire to know what Church that is and where to be found and heard that may command England and all the Churches of his Majesty's Dominions If it be said to be a General Council 1. No General Council can pretend to more Authority than that of Nice whose 20th Canon back'd with Tradition and common pratice now bindes not us and was laid by without any Repeal by following Councils 2. We know of no such things as General Councils at least that have bound us to the religious observation of Lent The Bishops of one Empire could not make a General Council 3. Nor do we know of any such power that they have ever the universal Church there being no visible head of it or Governours to make universal Laws but Christ as Rogers on the 20. Article fore-cited shews our 21. Article saith that General Councils may not be gathered together without the Commandment and Will of Princes and doubtless all the Heathen and Mahomitans and all the contending Christian Princes will never agree together nor never did to let all their Christian Subjects concurre to hold a General Council It saith also and when they be gathered together forasmuch as they be an Assembly of men whereof all be not governed with the Spirit and Word of God they may erre and sometimes have erred even in things pertaining unto God therefore things ordained by them as necessary to Salvation have neither strength nor authority unlesse it may be declared that they be taken out of the Holy Scriptures And if they may erre in things pertaining unto God and ordained by them as necessary to Salvation much more in lesser things And are we contentious if we erre not with them Our 39. Article determineth this Controversie saying It is not necessary that Traditions and Ceremonies be in all places one or utterly like for at all times they have
tempore expressions which any man of natural parts having a voluable tongue and audacity may attain to without any special gift Repl. All inward Graces of the spirit are not properly called the spirit of Prayer nor is the spirit of Prayer that gift of Prayer which we speak of Nor did we call it by the name of a special gift nor did we deny that ordinary men of natural parts and voluable tongues may attain it But yet we humbly conceive that as there is a gift of Preaching so also of Prayer which God bestows in the use of means diversified much according to mens natural parts their diligence as other acquired abilities are but also much depending on that grace that is indeed special which maketh men love and relish the holy subjects of such spiritual studies and the holy exercise of those Graces that are the soul of Prayer and consequently making men follow on such exercises with delight and diligence and therefore with success And also God is free in giving or denying his blessing to mans endeavours If you think there be no Gift of Preaching you will too dishonourably level the Ministry If Reading be all the Gift of Prayer or Preaching there needs no great understanding or learning to it Nor should Cobblers and Tinkers be so unfit men for Ministers as they are thought Nor would the reason be very apparent why a Woman might not speak by Preaching or praying in the Church But if there be any such Gift as is pretended it is to be subject to the Prophets and to the Order of the Church Repl. The Text speaks as Dr. Hammond well shews of a subjection to that Prophet himself who was the Speaker Inspiration excluded not the prudent exercise of Reason But it is a strange ordering that totally excludeth the thing ordered The Gift of Preaching as distinct from reading is to be orderly and with due subjection exercised But not to be on that pretence extinguished and cast out of the Church And indeed if you should command it you are not to be obeyed whatever we suffer And why then should the Gift of Prayer distinct from reading be cast out The mischiefs that come by Idle Impertinent Ridiculous sometimes Seditious Impious and Blasphemous expressions under pretence of the Gift to the dishonour of God and scorn of Religion being far greater than the pretended good of exercising the Gift It is fit that they who desire such liberty in publike devotions should first give the Church security that no private opinions should be put into their Prayers as is desired in the first Proposal and that nothing contrary to the Faith should be uttered before God or offered up to him in the Church Repl. The mischiefs which you pretend are Inconveniencies attending humane Imperfection which you would cure with a mischief Your Argument from the abuse against the use is a palpable Fallacy which cast out Phisicians in some Countries and rooted up Vines in others and condemneth the reading of the Scriptures in a known Tongue among the Papists If the Apostles that complained then so much of Divisions and preaching false Doctrines and in envy and strife c. had thought the way of Cure had been in sending Ministers about the world with a Prayer-book and Sermon-book and to have tied them only to read either one or both of these no doubt but they would have been so regardful of the Church as to have composed such a Prayer-book or Sermon-book themselves and not lest us to the uncertainties of an Authority not infallible nor to the Divisions that follow the Impositions of a questionable power or that which unquestionably is not Universal and therefore can procure no universal Concord If one man among you draw up a form of Prayer it is his single conception And why a man as learned and able may not be trusted to conceive a Prayer for the use of a single Congregation without the dangers mentioned by you as one man to conceive a Prayer for all the Churches in a Diocess or a Nation we know not These words That the mischief is greater than the pretended good seem to expresse an unjust Accusation of ordinary conceived prayer and a great undervaluing of the benefits If you would intimate that the Crimes expressed by you are ordinarily found in Ministers prayers we that hear so much more frequently than you must profess we have not found it so allowing men their different measures of Exactness as you have even in writing Nay to the praise of God we must say that multitudes of private men can ordinarily pray without any such Imperfection as should nauseate a sober person and with such seriousness and aptness of Expression as is greatly to the benefit and comfort of ourselves when we joyn with them And if such general Accusations may serve in a matter of publick and common fact there is no way for the Justification of the Innocent And that it is no such common guilt will seem more probable to them that consider that such conceived Prayers both prepared and extemperate have been ordinarily used in the Pulpits in England and Scotland before our dayes till now and there hath been power enough in the Bishops and others before the Wars to punish those that speak Ridiculously Seditiously Impiously or Blasphemously And yet so few are the Instances even when jealousie was most busy of Ministers punished or once accused of any such fault in Prayer as that we find it not easy to remember any considerable number of them There being great numbers punished for not reading the Book for playing on the Lords dayes or for preaching too oft and such like for one that was ever questioned for such kind of praying And the former shewed that it was not for want of will to be severe that they spared them as to the latter And if it be but few that are guilty of any intolerable faults of that nature in their Prayers we hope you will not go on to believe that the mischiefs that come by the failings of those few are far greater than the benefit of conceived prayer by all others We presume not to make our Experiences the measure of yours or of other mens You may tell us what doth most good or hurt to your selves and those that have so communicated their Experiences to you But we also may speak our own and theirs that have discovered them to us And we must seriously profess that we have found far more benefit to our selves and to our Congregations as far as our Conference and Converse with them and our observation of the effects alloweth us to discern by conceived Prayers than by the Common-Prayer-book We find that the benefit of conceived Prayer is to keep the mind in serious Employment and to awaken the affections and to make us fervent and importunate And the Inconvenience is that some weak men are apt as in Preaching and Conference so in Prayer to shew their
note of distinction or notice given to the people that they are not Canonical Scripture they being also bound with our Bibles is such a temptation to the vulgar to take them for Gods Word as doth much prevail and is like to do so still And when Papists second it with their confident affirmations that the Apocriphal Bookes are Canonical well refelled by one of you the R. Reverend Bishop of Durham we should not needlesly help on their successe If you cite the Apocripha as you do other humane writings or read them as Homilies when and where there is reason to read such we speak not against it to say that the people are secured by the Churches calling them Apocripha is of no force till experience be proved to be dis-regardable and till you have proved that the Ministers is to tell the people at the reading of every such Chapter that it is but Apocriphal and that the people all understand Greek so well as to know what Apocripha signifieth The more sacred and honourable are these Dictates of the holy Ghost recorded in Scripture the greater is the sin by reading the Apocripha without sufficient distinction to make the people believe that the writings of man are the Revelation and Laws of God And also we speak against the reading of the Apocripha as it excludeth much of the Canonical Scriptures and taketh in such Books in their stead as are commonly reputed fabulous By this much you may see how you lost your Answer by mistaking us and how much you will sin against God and the Church by denying our desire That the Minister should not read the Communion Service at the Communion Table is not reasonable to demand since all the Primitive Church used it and if we do not observe that golden Rule of the venerable Council of Nice Let antient customes prevail till reason plainly requires the contrary We shall give offence to sober Christians by a causelesse departure from Catholick usage and a great advantage to enemies of our Church than our Brethren I hope would willingly grant The Priest standing at the Communion Table seemeth to give us an invitation to the holy Sacrament and minds us of our duty viz. To receive the holy Communion some at least every Sunday and though we neglect our duty it is fit the Church should keep her standing Repl. We doubt not but one place in it self is as lawful as another but when you make such differences as have misleading intimations we desire it may be forborn That all the Primitive Church used when there was no Communion in the Sacrament to say Service at the Communion Table is a crude assertion that must have better proof before we take it for convincing and it is not probable because they had a Communion every Lords day And if this be not your meaning you say nothing to the purpose To prove that they used it when there was none And you your selves devise many things more universally practised than this can at all be fairly pretended to have been The Council of Nice gives no such golden Rule as you mention A Rule is a general applyable to particular Cases the Council only speaks of one particular Let the antient Custom continue in Aegypt Lybia and Pentapolis that the Bishop of Alexandria have the power of them all The Council here confirmeth this particular Custom but doth not determine in general of the Authority of Custom That this should be called a Catholic usage shews us how partially the word Catholick is sometimes taken And that this much cannot be granted as least we advantage the enemies of the Church doth make us wonder whom you take for its enemies and what is that advantage which this will give them But we thank you that here we find our selves called Brethren when before we are not so much as spoken to but your speech is directed to some other we know not whom concerning us your reason is that which is our reason to the contrary you say The Priest standing at the Communion Table seems to give us an Invitation to the holy Communion c. what when there is no Sacrament by himself or us intended no warning of any given no Bread and Wine prepared Be not deceived God is not mocked Therefore we desire that there may be no such service at the Table when no Communion is intended because we would not have such grosse dissimulation used in so holy things as thereby to seem as you say to invite Guests when the Feast is not prepared and if they came we would turn them empty away Indeed if it were to be a private Mass and the Priest were to receive alone for want of Company and it were really desired that the people should come it were another matter Moreover there is no Rubrick requiring this service at the Table It is not reasonable that the word Minister should be only used in the Liturgy for since some parts of the Liturgy may be performed by a Deacon others by none under the Order of a Priest viz. Absolution Consecration it is fit that some such word as Priest should be used for those Offices and not Minister which signifies at large every one that ministers in that holy Office of what Order soever he be The word Curate signifying properly all those who are trusted by the Bishops with Cure of Souls as antiently it signified is a very fit word to be used and can offend no sober person The word Sunday is antient Just Mart. Ap. 2. And therefore not to be left off Repl. The word Minister may well be used in stead of Priest and Curates though the word Deacon for necessary distinction stand yet we doubt not but Priest as it is but the English of Presbyter is lawful But it is from the common danger of mistake and abuse that we argue That all Pastors else are but the Bishops Curates is a Doctrine that declares the heavy charge and account of the Bishops and tends much to the ease of the Presbyters minds if it could be proved If by Curates you mean such as have not directly by divine Obligation the Cure of Souls but only by the Bishops Delegation But if the Office of a Presbyter be not of divine Right and so if they be not the Curates of Christ and Pastors of the Church none are And for the antient use of it we find not that it was so from the beginning And as there 's difference between the antient Bishops of one single Church and a Diocesan that hath many hundred so is there between their Curates But why will you not yield so much as to change the word Sunday into the Lords Day when you know that the latter is the name used by the Holy Ghost in Scripture and commonly by the antient Writers of the Church and more becoming Christians Just Mart. speaking to Infidels tells how they called the Day and not how Christians called it All he saith is
why not as well to the Solemnity of Religious Worship And in particular no habit more suitable then white linnen which resembles purity and beauty wherein Angels have appeared Rev. 15. Fit for those whom the Scripture calls Angels and this habit was ancient Chryso Ho. 60. ad pop Antioch Repl. First if nothing can be added then we doubt the unanswered writings extant against these impositions will never be well answered 2ly We are desirous that no indecent Vestures or habits be used in Gods service Those that Scruple the surplice do it not as it is a habit determined of as decent but as they think it is made a holy vestment and so part of external worship as Aarons vestments were as may be seen in the Arguments of Cotton and Nicholls lately printed together Sect. 14. The Cross was alwaies used in the Church in immortali lavacro Tertul. And therefore to testify our Communion with them as we are taught to do in our Creed as also in token that we shall not be ashamed of the Cross of Christ it is fit to be used still and we conceive cannot trouble the conscience of any that have a mind to be satisfied Repl. That the Cross was alwaies used in the Church in baptism is an assertion certainly untrue and such as we never heard or read till now Do you believe it was used in the baptism of the Eunuch Lydia the Jaylor Cornelius the 300. Acts 3. or in those times And when it did come up it was with Chrism and not ever any transient Image and therefore you so far differ from the users 2ly The condemnation of genu flection on the Lords daies in adoration was at least as ancient and universall and commanded by Councils when the Cross was not and yet you can dispense with that and many such usages And if you will your selves fall in with custome yet every ancient common custome was never intended to be a matter of necessity to union or toleration of our brethren use no other force about the Cross than the Church then did 3ly Your saying that you conceive it cannot trouble the conscience of any that have a mind to be satisfied doth but express your uncharitable censoriousness while your brethren have studied and prayed and conferred for satisfaction its like as much as you and profess their earnest desire of it and their readiness to hear or read any thing that you have to say in order to their satisfaction Sect. 15. The posture of kneeling best suites at the Communion as the most convenient and so most decent for us when we are to receive as it were from Gods hand the greatest of Seals of the Kingdom of heaven he that thinks he may do this sitting let him remember the Prophet Mal. Offer this to thy Prince to receive his Seal from his own hand sitting see if he will accept of it When the Church did stand at her prayers the manner of receiving was more Adorantiun S. Aug. Psal 98. Cyril Catech. Mystag 5. Rahter more then at prayers since standing at Prayer hath been generally left and kneeling used instead of that as the Church may vary in such indifferent things now to stand at Communion when we keel at Prayers were not decent much lesse to sit which was never the use of the best times Reply To all this about Kneeling we say first we have considered the Text in Mal. and what you say and yet first we find that our Betters even Christs Apostles and the universal Church for many hundred years thought not kneeling more decent nor did the Church in the first Age think sitting unmeet in that service to the King of the Church and we hope you reprehend them not 2ly You require not the Adult that are baptized to receive that Seal or Sacrament kneeling 3ly When kneeling at Prayers was in use in the Apostles times yet kneeling in the reception of the Sacrament was not 4ly Why can you so lightly put off both the practice and Canons of the Church in this more then in other such things However you cannot here deny de facto but that kneeling on the Lords dayes in the receiving of the Sacrament was for many hundred yeares of the purer times of the Church dis-used and condemned And why do you not tell us what other general Council repealed this that we may see whether it be such as we are any way bound by When you say the Church may vary in such indifferent things First if kneeling or standing at prayer be an indifferent thing then so are they at this Sacrament 2ly Then you follow the changes and we the old pattern 3ly Then the Canons of general Councils and Customes pretended to be from Apostolical tradition may be changed 4ly What is it that you call the Church that changeth or may change these A Council or a popular custome Bring us not under a forraign power 5ly The thing then being so indifferent and changeable you may change it if you please for ends that are not indifferent 6ly And if now the Ministers may pray standing why may not the people receive standing 7ly When you say that to sit was never the use of the best times you deny the Apostles and primitive times to be the best as to the extent of the Church they were not the best but as to purity of administrations they were Sect. 16. That there were ancient Liturgies in the Church is evident S. Chrysostom S. Basil and others and the Greeks tells us of S. James's much older then they and though we find not in all ages whole Liturgies yet it is certain that there were such in the oldest times by those parts which are extant as Sursum Corda c. Gloria Patri c. Benedicite Hymnus Cherubinus c. Verè dignum justum c. Dominus vobiscum Et cum spiritu tuo with divers others Though those that are extant may be interpolated yet such things as are found in them all consistent to Catholick and primitive doctrine may well be presumed to have been from the first especially since we find no original of these Liturgies from general Councils Reply We know there wanteth not a Lindanus a Coccius to tell the world of S. Peters Liturgy which yet prayeth that by the intercession of S. Peter and Paul we may be defended c and mentioneth Linus Cletus Clemens Cornelius Cyprian Lucia Barbara and abundance such shall we therefore conclude that there were Liturgies from the first and that what is here consentient to Antiquity was in it There wants not a Marg. de la Bigne à Greg. de Valent. à Coccius to commend to us the Liturgy of Mark that prayeth Protege Civitatem istam proper Martyrem tuum Evangelistam Marcum c. And tells us that the King where the Authour lived was an Orthodox Christian and prayeth for the Pope Subdeacons Lelors Cantors Monks c. Must we therefore believe that all that 's Orthodox in it
the land of our Nativity as Maris told Julian He thank't God that had deprived him of his sight that he might not see the face of such a man Socrat. Hist l. 3. c. 10. So we shall take it as a little abatement of our affliction that we see not the Sins and Calamities of the people whose peace and welfare we so much desire Having taking this opportunity here to conclude this part with these Requests and Warnings we now proceed to the second part containing the particulars of our Exceptions and your Answers Concerning Morning and Evening Prayer Sect. 1. Rubr. 1. We think it fit that the Rubrick stand as it is and all to be left to the discretion of the Ordinary Reply We thought the end and use more considerable than custom and that the Ordinary himself should be under the rule of doing to edification Sect. 2. Rub. For the reasons given in our Answer to the 18th General whither you refer us we think it fit that the Rubrick continue as it is Reply We have given you reason enough against the imposition of the usual Ceremonies and would you draw forth those absolute ones to increase the burden Sect. 3. Lords Pr. Deliver us from evil These words For thine is the Kingdom c. are not in S. Luke nor in the antient Copies of St. Matth. never mentioned in the antient Comments nor used in the Latin Church and therefore questioned whether they be part of the Gospel there is no reason that they should be alwayes used Reply We shall not be so over-credulous as to believe you that these words are not in the antient Copies It is enough that we believe that some few antient Copies have them not but that the most even the generality except those few have them The judgement of our English Translators and almost all other Translators of Matth. and of the reverend B of Chester among your selves putting the Copy that hath it in his Bible as that which is most receiv'd and approved by the Church do shew on which side is the chief authority if the few copies that want it had been thought more arthentick and credible the Church of England and most other Churches would not have preferred the copies that have this doxology And why will you in this contradict the later judgement of the Church expressed in the translation allowed and imposed The Syriack Ethiopick and Persian translations also have it and if the Syriack be as antient as you your selves even now asserted then the antiquity of doxology is there evident and it is not altogether to be neglected which by Chemnitius and others is conjectured that Pauls words in Tim. 4. 18. were spoken as in reference to this Doxology And as Pareus and other Protestants conclude it is more probable the Latrines neglected than that the Greeks inserted of their own heads this sentence The Socinians and Arrians have as fair pretence for their exception a ainst 1 John 5 6 7. Masculus saith non cogitant vero similius esse ut Graecorum ecclesia magis quà m Latina quod ab Evangelistis Graece scriptum est integrum servârit nihilque de suo adjecerit Quid de Graeca ecclesia dico vidi ipse vetustissimum Evangelium secundum Matth. Codicem Chaldaeis Elementis Verbis conscriptum in quo Coronis ista perinde atque in Graecis legebatur Nec Chaldaei solum sed drabes Christiani paciformiter cum Graecis orant Exemplar Hebraeum à docto celebri D. Sebast Munstero vulgatum hanc ipsam Coronidem habet Cum ergo consentiunt hâc in re Hebraeorum Chaldaeorum Arabum Graecorum Ecolesiae contra omnes reliquas tantum tribuitur authoritatis ut quod sâ—la diversum legit ab Evangelitis traditum esse credatur quod vero reliquae omnes concorditer habent orant pro addititio peregrino habeatur And that Luke hath it not will no more prove that it was not a part of the Lords Prayer than all other omissions of one Evangelist will prove that such words are corruptions in the other that have them All set together give us the Gospel fully and from all we must gather it Sect. 4. Lords Prâ—often used It is used but twice in the morning and twice in the Evening Service and twice cannot be called often much lesse so often For the Letany Communion Baptism c. they are Offices distinct from morning and evening prayer and it is not sit that any of them should want the Lord Prayer Reply We may better say we are required to use it six times every morning than but twice for it is twice in the Common morning prayer and once in the Letany once in the Communion service once at Baptism which in great Parishes is usual every day and once to be used by the Preacher in the Pulpit And if you call these distinct offices that maketh not the Lords Prayer the seldomer used sure we are the Apostles thought it fit that many of their prayers should be without the Lords Prayer Sect. 5. Glor. Patri This Doxology being a solemn Confession of the blessed Trinity should not be thought a burden to any Christian Liturgy especially being so short as it is neither is the repetition of it to be thought a vain repetition more than His mercy endureth for ever so often repeated Psal 136. We cannot give God too much glory that being the end of our Creation and should be the end of all our Services Reply Though we cannot give God too much glory we may too often repeat a form of words wherein his name and glory is mentioned there is great difference between a Psalm of praise and the praise in our ordinary prayers more liberty of repetition may be taken in Psalms and be an Ornament and there is difference between that which is unusual in one Psalm of 150. and that which is our daily course of worship When you have well proved that Christs prohibition of battology extendeth not to this Matth. 6. we shall acquiesce Sect. 6. P. 15. Ru. 2. In such places where they do sing c. The Rubr. directs only such singing as is after the manner of distinct reading and we never heard of any inconvenience thereby and therefore conceive this Demand to be needlesse Reply It tempteth men to think they should read in a singing tone and to turn reading Scripture into Singing hath the inconvenience of turning the edifying simplicity and plainness of Gods service into such affected unnatural strains and tones as is used by the Mimical and Ludicious or such as feign themselves in raptures and the highest things such as words and modes that signifie Raptures are most loathsome when forced feigned and hypocritically affected and therefore not fit for Congregations that cannot be supposed to be in such Raptures this we apply also to the sententious mode of prayers Sect. 7. Benedicite This Hymn was used all the Church over Conc. Tolet. Can.
13. and therefore should be continued still as well as Te Deum Ruffin Apol. cont Hieron or Veni Creator which they do not object against as Apocryphal Reply You much discourage us in these great straits of time to give us such loose and troublesome citations you turn us to Ruffin Apol. in gross and tell us not which of the Councils of Tolet among at least 13. you mean but we find the words in Council 4. But that provincial Spanish Council was no meet Judge of the Affairs of the universal Church unto the universal Church nor is it certain by their words whether quem refer not to eadem rather than to Hymnum but if you so regard that Council remember that Can. 9. it is but once a day that the Lords prayer is in joyned against them that used it on the Lords day only and that Can. 17. it is implyed that it was said but once on that day The Benedicite is somewhat more cautelously to be used than humane Compositions that professe to be but humane when the Apocryphal writings that are by the Papists to be Canonical and used so like the Canon in our Church we have the more cause to desire that a sufficient distinction be still made In the Letany Sect. 1. The alterations here desired are so nice as if they that made them were given to change Reply We bear your Censure but professe that if you will desert the products of Changers and stick to the unchangeable Rule delivered by the Holy Ghost we shall joyfully agree with you Let them that prove most given to change from the unchangeable Rule and Ensamples be taken for the hinderers of our unity and peace Sect. 2. From all other deadly sin is better than From all other hainous sin upon the reason here given because the wages of sin is death Reply There is so much mortal poison in the Popish distinction of mortal and venial sin by which abundance of sins are denied to be sins at all properly but only Analogically that the stomack that feareth it is not to be charged with niceness The words here seem to be used by way of distinction and all deadly sin seemeth not to be spoken of all sin And if so your reason from Rom. 6. 23. is vain and ours firm Sect. 3. From sudden death as good as From dying suddenly which therefore we pray against that we may not be unprepared Reply We added unprepared as expository or hinting to shew the reason why sudden death is prayed against and so to limit our prayers to that sudden death which we are unprepared for there being some wayes of sudden death no more to be prayed against than death it self simply considered may When you say from sudden death is as good as from dying suddenly we confess it is But not so good as from dying suddenly and unpreparedly we hope you intend not to make any believe that out turning the Adjective to an Adverb was our Reformation And yet we wondred to hear this made a common jest upon us as from those that had seen our papers Would you have had us said from sudden and unprepared death you would then have had more matter of just exception against the words unprepared death than now you have against dying suddenly A man may be well prepared to die suddenly by Martyrdom for Christ or by War for his Prince and many other wayes Sect. 4. All that travel as little lyable to exception as those that travel and more agreeable to the phrase of Scripture 1 Tim. 1. 2. I will that prayers be made for all men Reply An Universal is to be understood properly as comprehending all the Individuals and so is not an Indefinite And we know not that we are bound to pray for Thieves and Pyrates and Traytors that travel by land or water on such errands as Faux or the other Powder-plotters or the Spanish Armado in 88. or as Parry or any that should travel on the Errand as Clement or Raviliac did to the two King Henry's of France Are these Niceties with you Sect. 5. P. 16. The 2d Collect c. We do not find nor do they say what is to be amended in these Collects therefore to say any thing particularly were to answer to we know not what Reply We are glad that one word in the proper Collects hath appeared such to you as needs a Reformation especially when you told us before that the Liturgy ws never found fault with by those to whom the name of Protestant most properly belongs which lookt upon our hopes of Reformation almost as destructively as the Papists Doctrine of Infallibility doth when we dealt with them As for the Collects mentioned by us you should not wonder that we brought not in a particular Charge against them For first we had a conceit that it was best for us to deal as gently tenderly as we could with the faults of the Liturgy and therefore we have under our Generals hid abundance of particulars which you may find in the Abridgement of the Lincolnshire Ministers and in many other Books And Secondly we had a conceit that you would have vouchsafed to treate with us personally in presence according to the sense of his Majestie 's Commission and then we thought to have told you particularly of such matters but you have forc'd us to confess that we find our selves deceived The Communion Service Sect. 1. P. 17. Kyries To say Lord have mercy upon us after every Commandment is more quick and active than to say it once at the Close and why Christian people should not upon their knees ask their pardor for their life forfeited for the breach of every Commandment and pray for Grace to keep them for the time to come they must be more than Ignorant that can cruple Reply We thank you for saying nothing against our four first requests though we are thought more than Ignorant for our scruple we can truly say We are willing to learn But your bare opinion is not enough to cure Ignorance and more By your reason you may make kneeling the Gesture for hearing the Scriptures read and hearing Sermons and all If you will but interweave prayers he must be more than Ignorant that will not kneel The universal Church of Christ was more than Ignorant for many hundred years that not only neglected but prohibited Genuflexion in all adoration each Lords day when now the 20th of Exod. or 5th of Deut. may not be heard or read without kneeling save only by the Clergy Sect. 2. P. 18. Homilies Some Livings are so small that they are not able to maintain a licenced Preacher and in such and the like Cases this provision is necessary nor can any reason be given why the Minister's reading a Homily set forth by common Authority should not be accompted preaching of the Word as well as his reading or pronouncing by heart a Homilie or Sermon of his own or any other mans Repl. When