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
their Guests to sit down was Sit round This was in use as it seemeth in Ezekiels time as may appear by that Speech of God by his Prophet to Samaria and Jerusalem under the names of Aholah and Aholibah Ezek. 23. 41. Thou satest upon a stately Bed and a Table prepared before it so that if we may believe either the Original tongue or our Ancient records our Saviour Christ did rather lean or lie down upon a Bed then sit at the institution of this holy Sacrament You may reply now why doth the Scripture say then in the Bible He sate down c. if our Saviour Christ did not sit but leaned or lay down upon a Bed at Supper To this we may answer thus 1. Because that kind of posture of their Bodies at their Meals was their Table gesture and answerable to our sitting at our Tables and at our Meals 2. It was thought good thus to translate it to fit the Capacity and Understanding of the common people to make it suitable to them who would wonder to hear that he leaned or lay down upon a Bed at Supper and think strangely of it That which seemeth decent to one according to the custom of times and places many times seemeth uncomely to another 3. Because it might be sometimes when he raised up himself to take any thing upon the Table for the time he might be in a sitting posture though he did presently lie down again But if it be granted that our Saviour Christ did ordain it sitting and gave it to his Disciples sitting yet we think there is no more necessity to tie us to follow the example of our Saviour Christ in this more then there is required in any of the other circumstances of his Institution It is certain that our Saviour Christ washed his Disciples feet before his last Supper that he did institute it after Supper in unleavened bread that he did administer it in the Night or in the Evening to Men alone and no Women to Twelve only in number if Judas did receive and no more Yet because there is no precept in the Gospel for these things no Christian Church at this day precisely observeth all these Circumstances but every Church taketh liberty to it self for Decency Order and Edification to appoint and use what gesture she pleaseth The Reformed Churches of France receive this Sacrament standing the Netherlands generally receive this Sacrament sitting we here in England are to receive it kneeling But some do object to kneel at the receiving of the Lords Supper is Arto-Latrie a worshipping of the Bread yea Idolatry and Superstition We answer Many Ignorant Rash and Self conceited people are too forward to exclaim against the ancient Rites and Customs of our Church because they do not understand the Grounds and Reasons of them as Popish Idolatrous and Superstitious yea some though themselves know not rightly what Popery Idolatry or Superstition is yet if they can blast and but stigmatize any ancient Custom with any of these terms though never so unjustly they think they have done enough they have won the field The old Proverb is true in these if in any Scientia non habet inimicum nisi ignorantem there is not a greater enemy to Knowledge then an ignorant man If these men had Learning and Knowledge and read Antiquity and did rightly examine the Grounds of old Customs they would be wiser then they are and not so rash in Judging Censuring and Condemning that which they do not understand But to the Point and Matter 1. For Arto-Latrie the worshipping of the Bread I suppose there is none among us so senseless and void of understanding that doth or can think that in kneeling at the receiving of the Lords Supper we kneel to the Bread or worship the Bread They may as well think and say that when in our prayers we kneel down before our seats that we kneel to our seats and worship our seats And for Transubstantiation it is well known that our Church doth utterly disclaim it in her Doctrine and openly as contrary to Sense Reason Religion contrary to the Principles of all these therefore doth not nor cannot acknowledg their Breaden God We profess to the world That the bread of Sacraments is to help our weakness to strengthen our faith to confirm it in the Promises of God For God needeth them not to confer his Graces on us but in Mercy he doth ordain them to help our understanding by our Senses to lead us by the Light and to raise our minds from the consideration of the Natural earthly and sensible things which we see with our eyes to the understanding and conceiving of spiritual and heavenly Graces For in every Sacrament there is the outward sign which is visible and the Inward Grace which being spiritual and Invisible is by that Sign represented to us and as it were laid before our eyes To shew what Christ our Saviour hath done and suffered for us and what he hath promised to do for all that by faith do lay hold upon him Neither are they bare Signes Signifying But Seals Pledges and Assurances of the Promises of God to be received by Faith and of that Communion which we have with Christ Signa non mere Significativa sed Exhibitiva as Musculus speaketh on Mat. 26. Instruments also by Gods appointment and Blessing on them to conveigh Grace unto our Souls Not as if of themselves they did Sanctifie and Save Ex Opere Operato by the bare work done without faith But by the vertue of Gods word and our applying the Promises to our selves according to the Ordinance of God For Non dant Sacramenta quod datur per Sacramenta The Sacraments of themselves do not give that which God is pleased to give by the Sacraments Fideles Salutem ex istis Elementis non quaerunt etsi in Istis quaerunt Non enim Ista tribuunt quod per Ista Tribuitur as Hugo saith The faithful do not look for seek or expect Grace or Salvation from those elements though they do expect it by and in the use of them They of themselves do not give that which God is pleased by the Power of his word and for his promise sake to give by them to those which receive them by faith as he hath Ordained They are not Physical Instruments of our Salvation as having in themselves any vital efficacie but only Moral Instruments of Gods Grace The use whereof is in our hands the effect in Gods as that learned Hooker speaketh 2. For Idolatry We conceive that Idolatry is the worshipping of a Strange God instead of the true God The setting up of a false God in our hearts or the worshipping of the true God in a false and wrong manner Now we worship the true God according to that Rule and way which he hath prescribed to us in the Scriptures which we take to be his revealed word to direct us how to worship him according to his
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
Four years if you Examine the time after this Book was made and Confirmed by that Act of Parliament of King Edward the Sixth So that no man can truely say or Judge that this Book of Common Prayer is Popery or was taken out of the Popish Mass Book much less that it was the Mass Book Translated Seeing it was set forth by King Edward as he affirmeth made with great Deliberation and the Advice of the best Learned of the Realm For all the World will acknowledge and bear witness that King Edward and his Divines were no Papists but the great and onely Opposers of Popery Opposing it strongly and stoutly to the Death the most of them suffering as Martyrs and Sealing our Religion with their Blood I will Conclude with the Answer of our English Divines which were at Stransburge to their English Brethren at Frankeford who were all forced by Queen Mary Anno Dom. 1554. for their Religion to fly beyond Sea to save their lives They at Frankford being friendly Entertained submitted too easily to the Orders of the Churches there used and did not onely leave off Our Communion Book then so called our Book of Common Prayer themselves and the Orders of the Church of England but wrote to their Brethren of Stransburge perswading them to Joyn with them and to do the like But they of Stransburge wisely considering the Inconveniences which would fall upon it if they did Consent unto them upon mature Deliberation Resolved to keep still the Orders and Liturgy of the Church of England and not to Change sending their Answer dated Novemb. 28. Subscribed with Sixteen Hands in these Words This were say they to Condemne the Authors of this our Book of Common Prayer who most of them Suffered as Martyrs It would give Occasion to our Adversaries to Accuse our Doctrine of Imperfection and us of Mutability To make the Godly to Doubt in that Truth wherein before they were perswaded And to Hinder their Coming hither which before they had purposed Think seriously of these things Do the Martyrs no wrong Do our Church our Religion no wrong Do the Godly Living and Dead no wrong Do your Selves no wrong Remember the Story which Josephus Relateth in his Fift and Sixth Book De Bellâ— Judaico Of those who called themselves Zelotae among the Jews pretending much to Religion who when Vespatians Army came up against Jerusalem took upon them to stand for the maintenance of their Religion to defend the City and especially to preserve the Temple But by their Dissentions between them and Simon and John who all pretended to defend the Temple they were the Chief and onely cause and occasion of Burning the Temple down much against the mind of Titus the Emperour their Enemy who desired to save it and Laboured what he could with his Souldiers to quench the Fire and to preserve the Temple though all in vain But they all pay'd dear at last and perished miserably in the end You know what they of Athens said of their Divisions Auximus Philippum Dissentionibus Nostris We have much Increased the power of Philip King of Macedon our great Adversary by our Dissentions and what can we expect to be the Issue of our unhappy Differences but the Strengthning and Increasing of the Power and Malice of our Adversaries against us and in the End without Gods Mercy the utter Ruine and Destruction both of our selves and of our Religion Let there be no Strife I pray thee saith Abraham to Lot Gen. 13. between thee and me between thy Herdsmen and my Herdsmen for we are Brethren Abraham fearing the danger of Division though the Elder and Better yet Submitteth himself for Peace goeth to Lot his Nephew and offereth any Conditions for Peace we should remember that we all professe our selves to be the Children of Abraham we are Brethren we should herein Imitate Abraham our Father Submit one to another for Peace loose any thing rather then Peace and not take Offence at every thing making a Difference Breach and Disturbance about Trifles things of so poor and small concernment but think upon the danger of Contention and take the Apostles Counsel Rom. 14. 19. Let us follow after the things which make for Peace that as Rom. 15. 6. we may with one mind and one mouth Glorifie God and may all Indeavour to keep the Unity of the Spirit in the Bond of Peace FINIS