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
Times Anciently used the Signing of the Body with the Sign of the Cross to these Ends 1. To profess to the World That they were not ashamed to acknowledge Christ Crucified for their Saviour 2. That they were not ashamed of the Persecutions and Crosses which befell them for his sake 3. That they hoped for Redemption and Salvation by Christ Crucified whom the Jews and Gentiles despised But the Sign of the Cross was the Sign Transient made with the Finger Mr. Perkins saith That the Sign of the Cross made with the Finger was in use and Common in the Purer Church but the Sign of the Cross in any Mettal not till four hundred years after Christ And Chemnetius saith In the Primitive times there was not any Image or Figure of the Face of a Man having his Armes spread out and Nailed to the Cross But in the daies of Tertullian and afterward the Christians did fashion a Transverse Figure as it were a Cross and did Sign themselves But this Sign Transient was not a Sign of Worship or Adoration for that there was not any thing really subsistent in that Sign but it was onely a Profession a Profession and Remembrance That they should believe in Christ Crucified and put all their Hope and Confidence in Him Now there could not be the like Superstition in the Cross as it is a Sign Transient as there may be in it when it is a Sign Permanent made of Wood or Mettal And that the Sign of the Cross was had in great regard is plain because Constantine and other Christian Princes at this day use the same Cross in their Armes and Banners both in Peace and in War in token that they fight under the Banner of Christ 3. It must be confessed That in Process of time the Sign of the Cross was greatly abused in the Church of Rome especially after that the Corruption of Popery had gotten the Head They did Adore the Cross giving to it Divine Worship and did ascribe unto it strange effects to the bare Sign of the Cross Ex Opere Operato That the bare Signing of themselves with the Sign of the Cross had Vertue and Power against Magick Spels Sorcery Witchcraft and the like Illusions of the Devil Indeed we read of strange Miracles wrought by God in the Primitive times Adhibito Signâ— Crucis But they were not done by the bare Sign of the Cross but by the Faith of them that Believed on Christ who was Crucified upon the Cross If such things were done as we Read of surely they were not wrought by the Vertue and Power of the Sign of the Cross but by Faith in Christ who dyed upon the Cross by the verture and power of Faith in Christ Now the Church of England being to make a Reformation in her Doctrine and Worship and Considering That the Abuse of a thing doth not take away the Lawful use of it Among other Ceremonies retained this Ancient one but purged from all Popish Superstition and Error The Sign of the Cross not in but after Baptism being approved by the Judgement and Practice of those Reverend and Godly Divines which were in the days of King Edward the Sixth and Queen Elizabeth and many since But with these Cautions following 1. That the Sign of the Cross is no part of the Substance of the Sacrament of Baptism nor addeth to the perfection of it any thing nor being omitted doth Diminish any thing of the Effect of Baptism So that the Church layeth no Necessity upon it as if it were Necessary to Salvation 2. That the Infant Baptized is by vertue of Baptism before it is Signed with the Sign of the Cross received into the Congregation of Christs Flock as a perfect Member thereof and not by any power ascribed to the Sign of the Cross So that the Church putteth no Holiness in it 3. That the Church of England following the practice of the Primitive Churches doth upon these Grounds retain the Sign of the Cross after Baptisme thus purged from all Popish Superstition Error putting no Holiness in it nor Necessity of it but accounting it onely as a thing indifferent in it self yet a Lawful outward Ceremony and Honourable Badge whereby the Infant is Dedicated to the Service of Him that died upon the Cross Dedicated not by way of Consecration but Declaration and Protestation that is Not as a token of Grace received from God by such a Sign made But as a token of Duty which afterward the Person Baptized ought to perform concerning his constant and visible Profession of the Christian Faith Thus there is a vast difference between the Papists and us in the Use of this Sign of the Cross The Papists use it immediately before Baptism and put Holiness in it ascribing to it Miraculous Effects driving away Devils expelling Diseases sanctifying the Persons c. Therefore our Church to cross the Superstition of Papists hath ordained That the Sign of the Cross should be used after that Baptism is fully ended puting no Holiness in it nor laying any Necessity upon it acknowledging no vertue in it but use it onely as Primitively it was used that is onely as a Token whereby there is a Protestation made of a future Constancy in the Profession of Christianity And Zanchie saith That this use of the Sign of the Cross To testifie that we are not ashamed of Christ Crucified is not to be disliked Object But it may be said If we hold and Judge this Sign of â—he Cross to be a thing indifferent in it self and put no Holiness or Vertue in it nor lay any necessity upon it why is it then imposed aâ—d required to be used in the Administration of this Sacrament of Baptism Answ Be pleased to take seriously into your consideration this Answer Because many stick much at this and cannot rightly distinguish between things There is a double Necessity of things 1. Necessitas Impositioniâ— 2. Necessitas Obedientiae 1. There is Necessitas Impositionis A Necessity of the Imposition of a thing when a thing or Ceremony is supposed and Commanded as a part of Gods worship or as having power and vertue in it to sanctifie the worshipper or as any way Necessary to Salvation Then there is a Necessity of the Imposition of it because without it the Worship and Service of God is maymed and wronged But if the Thing or Ceremony Commanded be a thing indifferent in it self and used in the Worship of God onely for Edification Decency and Order and being used addeth nothing to the perfection of that Service and being omitted and left out diminisheth nothing from the Effect of it there can be no Necessity of the Imposition of it in regard of the Thing or Ceremony Imposed and Required 2. There is Necessitas Obedientiae A Necessity of our Obedience to our Lawful Magistrates in Church and Common-wealth in things Lawful indifferent and not contrary to the Word of God for Order and for Government Thus we are
thankfulness and Honour Now what tribute of thankfulness and Honour shall we give them if no just cause requiring it we slight despise and reject this their Work which they Composed with so much pains industry care wisdom and discretion went through so many difficulties and dangers to compass it yea gave up their Lives to the Fire to Defend iâ— 2. The putting down of this Book would also call in question the Wisdom and Gravity of all our Parliaments which have been these hundred years which have not only passed it over and consented to it but Established it and again and again Confirmed it by Law Our Parliament is the great Representative of our Land and Kingdom made up of the most Learned most Wise most Godly and choicest men of the Realm And if this Book were so Erroneous Superstitious or Idolatrous as some defame it surely we cannot conceive but some of them would have seen and observed those Errours and moved to have had it some way changed or altered in so many years seeing they are as much concerned in it as any and their duty doth much lie upon it to see our Religion pure the putting down then of it now upon such an account could not but be a great blemish to them 3. This would also prejudice and wrong not only the Learning and Wisdom but the Integrity Sincerity and Conscientiousness of all our Godly and Grave Divines who have lived and been in England since the first Reformation of this our Protestant Religion who have not only submited to it but have subscribed to it as lawful and not contrary to the Word of God Were all blind and have led the blind all this time and could not see such gross Errours as are now pretended to be in it we cannot conceive so hardly or uncharitably of them but suppose they were as Learned Wise Religious and Conscientious as our selves But if we now make a change of it upon that account either of Errour Superstition or Idolatry we must needs acknowledge and confess some great defect in them either that they failed in knowledge or in Conscience or in both and so condemn them all 4. Let it be granted that this Book should be put down then one of these two must needs follow then either there must be no Form of Common-prayer set up and prescribed or a new Form devised 1. If there should be no Form set up but every man left at Liberty and have Liberty of Conscience as we call it to do what is good in his our own eyes we have seen too much of the fruits of that already There is no man so blind but can see it is that Liberty of Conscience which hath been long given and taken among us which hath brought all these Errours Schisms Sects Factions Heresies and Divisions among us which without Gods mercy must needs end in Confusion Forms of prayer of Common-prayer were first set up and are still continued especially to this end to stop Errours to stop Schisms prevent Factions preserve Order and to keep Unity and Uniformity in the Church 2. If a new Form should be devised to satisfie the Niceness Curiosity or Scrupulousness of some who are never long content with one thing but still running upon change What Form could possibly be invented to content all especially in these times wherein we are all broken and shattered into as many Sects Factions Shreds and Pieces almost as be Persons Nothing can possibly be framed to satisfie all and it is probable that whatsoever should be devised would be as little or less satisfactory then this Now upon these Grounds and Reasons as we may Conjecture and many other which might be alledged it hath been judged most expedient to continue this our Book of Common-prayer being somewhat altered in those things which were excepted against and to Confirm it because of the Fickleness of our nature who are never long content with any set course in any thing or in any condition of Life but still greedy and desirous of Novelty and Change though many times the change prove for the worse The truth is all men yea Wise-men and Good men have their Affections and the misery is that men are many time more swayed with their affections then ruled by judgment or over-ruled as they ought to be with perfect reason which should regulate the judgment Some meerly out of humour and prejudice who never did examine this Book of Common prayer throughly with understanding and judgment nay perhaps did never so much as vouchsafe to read it over unless it were in a Cursory way but if they â—aw it threw it away with indignation counting it an abominable thing yet clamour against it as Popish Superstitious Idolatrous and Anti-christian Surely Doctor Rowlard Taylor Minister of Hadley in Suffolk who in the times of Queen Mary was there burned at Hadley February 9. 1555. dying a glorious Martyr for the Testimony of the Gospel was no Papist nor Superstitious Idolater You may read in the Book of Martyrs how stoutly he defended our Religion to the face of Stephen Gardener then Bishop of Winchester and Lord Chancellour and told them plainly that he was a Revolter that he had forsaken the truth denyed our Saviour Christ and his Word and done contrary to his Oath and Writing which he gave and made in the time of Henry the 8th and Edward the 6th and there maintained as Mr. Fox Recordeth Marriage of Priests and the Communion against the Mass and the Papists Propitiatory Sacrifice for Quick and Dead denying Transubstantiation c. And at last when he was delivered over to be carryed to the Kings Bench he fell down upon his knees and lifting up both his hands prayed and said Good Lord I thank thee and from the Tyranny of the Bishop of Rome and all his detestable Errours Idolatries and Abominations Good Lord deliver us c. By these words you may see he was neither Papist not Idolater Yet this man and Martyr who was Doctor both of the Civil and Canon Laws a right perfect Divine as Mr. Fox stileth him who was so Learned Godly and Religious stood so stoutly and strongly against Popery and dyed so constantly for our Religion did not take this Book of Common-prayer then usually called the Sevice-book to be Popish Superstitious Idolatrous or Anti-christian for as Mr. Fox tells us he had it constantly by him and made use of it during all the time of his Imprisonment And the Night after he was degraded and so put over to the Secular Power his Wife and his Son Thomas and John Hull his Servant came and were by the Keepers of the Kings prison suffered to Sup with him And at their coming in before Supper they all kneeled down and said the Letany which by some is now reputed the worst and most Abominable part of all the Book of Common-prayer besides this Mr. Fox there reporteth that when this Doctor Rowland Taylor was to be carryed away