Commanded Rom. 13. 1. Let every Soul be subject to the higher powers I and without this If we deny our Rulers this power That they have no Authority to make Laws in indifferent things we do not onely weaken the Arme of Authority but we break all Government in Church and Common wealth and cannot but see what unnatural Consequences of all Disorder are like to insue upon it in Church in State in Families in all Societies of the world Confusion will and of Necessity must follow if they have no power to make Laws for Edifying Decency and Order in Things indifferent and not contrary to the Word of God But if they have power by Laws to Regulate the Circumstances of Gods Worship in indifferent things for Peace Unity Order and Decency as the Apostle adviseth 1 Cor. 14. 40. Let all things be done Decently and in Order Then it must needs be granted that it is our Duty to Obey them in such their Determinations Thus you see there is and will be a Necessity of our Obedience To apply this plainly and fully we acknowledge there is no Necessity of the Imposition of this Ceremony of the Cross in Baptism or after Baptism because we neither Judge it in it self necessary any way to Salvation nor put any Holiness in it but in that respect it may be as well left out and omitted as used neither can we think that our Governours themselves put any Opinion of Necessity or Religion in it seeing they do openly Declare themselves to the contrary in the Doctrine of our Church as you may easily perceive if you look upon our Book of Canons and Examine the xxx Canon The title whereof is The Lawful Use of the Cross in Baptism Explained But seeing this Ceremony hath been so Anciently and Constantly Used in the Primitive Churches still used in our Church and never put down by any Lawful Authority but still retained and Established by our Laws yet onely for Discipline and Order and upon no other account of Holiness or Necessity There is a Necessity of our Obedience in it to the Command of our Governours and to the Authority of the Church as long as the Ceremony it self is Lawful in it self not Contrary to the Word of God may be Lawfully used upon this Account and that it is the pleasure of King and Parliament to Injoyne it Require it and Command it Things in their own nature Indifferent being Commanded or Forbidden by a Lawful Magistrate do in some sort alter their nature in respect of the Tie of our Obedience And therefore because this Ceremony is Prescribed and Commanded by Authority the Church expecteth Obedience at our hands Thus you may plainly perceive the difference between the Necessity of the Imposition of it and the Necessity of our Obedience and Submission to it when it is Imposed and Injoyned 2. For the Surplice there is no reasonable Man but will allow of Distinction of degrees among Men. Then how shall they be known but by their several Vestments Cloaths and Habites Judges are discerned by their Robes Serjeants at Law by their Coifes Aldermen by their Gowns Schollers in the Universities and their several Degrees by their several Habites Caps and Hoods why then should it be any way inconvenient or accounted an Indecorum or unseemly thing in Ministers to have some Distinction in their Apparel from others to be known and differenced from others and if we Examine this Vesture of the Surplice we shall find it Used before Popery was in the world So that Diversity of Apparel and more particularly of this Vestment had not his beginning from the Pope Eusebius Recordeth out of the most Ancient Writers That John the Apostle wore at Ephesus a Bishops Attire upon his Head terming it Pelatum seu Lamina Pontificalis and Pontius the Deacon Writeth of Bishop Cyprian the Martyr That a little before he should be Beheaded he gave to him that should Behead him his Vesture called Birrus and to his Deacon his Vesture called Dalmatica and so stood himself in Linnen And that the Apparel of the Priests and Ministers of the Church was Distinct from Lay-men in the old Church of the Primitive Times is Apparent by the Ecclesiastical History of Theodoret lib. 2. cap. 27. And by the Writings of Socrates lib. 6. cap. 22. Yea there was a Distinct Apparel between the Christians and Gentiles we find it was the Custome when Christians were first Converted and came to Christs Religion and were admitted into the Church Instead of a Gown they did wear a Cloak for which cause when they were mocked of the Gentiles Tertullian Wrote a Learned Book De Pallio In defence of the Cloak of that Fashion and Custome And as they had their several Distinctions of Apparel between Christians and Gentiles so especially between Ministers and Lay-people And that white Linnen for Ministerial Apparel was used in the Church is plain to all Chrysostome in his Homil. 38. on St Matthews Gospel speaking of Ministers saith This is your Dignity your Stay your Crown not that you walk through the Church in white Vestments c. And Hierom. lib. 1. contra Pelagium speaks of the Ecclesiastical Order which in the Administration of the Sacrifices went in white Vestures We find that that the Jews Gods own people especially the Nobler sort of them were wont to Wear and were much delighted in white Cloaths Therefore Solomon speaketh thus to the Epicure Eccles 9. 8. At all times let thy Garments be White that is Be merry put on thy best Cloaths and keep Holy day Their Nobles were called in the Hebrew Tongue Chorim that is Candidi White Thus you shall find it 1 Reg. 21. 8. Jezabel there sent Letters in Ahabs Name Sealed with his Seal to the Elders and Nobles of the City where Naboth dwelled Who in the Hebrew Tongue are there called Chorim and hence we may suppose came the Word Candidati which is so much used among our Lattin Authors for Men in Office Men of Note or in Authority because they were usually Cloathed in White It is worth our observation which the Evangelists note out unto us You find that the Souldiers of Pilate the Romane Deputy put upon our Saviour Christ a Scarlet Robe Matth. 27. 28. or as Mark hath it Mark 15. 17. and John Joh. 19. 5. a purple Garment which is also a very pleasant Red. But the Souldiers of Herod King of Jewry as you read Luk. 23. 11. araied Christ in White and sent him again to Pilate Both was in mockery yet it sheweth the different Fashion of those two Nations The Jews and Romans and that White was the Colour of Honour among the Jews And no man can deny but that the Christians in the Primitive times had a great Vessel called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Churches and that in those hot Countries they who were Baptized were first dipped in the water of that Vessel with their naked Bodies and after covered with new
the Service and Worship of God There is an addition of Corruption and an addition of Preservation We may not adde any thing to Corrupt the Doctrine and Worship of God thereby to wrong it weaken it or adulterate it but these circumstantial Additions are onely the better to preserve the True Doctrine and the Pure Worship and Reverent Service of God And that the Church hath taken Liberty in these things that are such may easily appear by many instances in the Old and New Testament We find many Ceremonies by Man Instituted in the Service of God not prescribed by the Word of God Solomons Altar which he made occasionally 1 Reg. 8. 64. had no particular Warrant from the Word of God The Feast of Purim ordained by the Jews Estth 9. 27. and commanded to be kept throughout their Generations and the Feast of the Dedication of the Altar Instituted by the Macchabees and the people 1 Machab. 2. 59. which Christ himself did honour with his presence John 10. 22. were not prescribed by the Law of God And the Jews had Synagogues for the Reading and Preaching of the Word of God yet we find no command in the Old Testament for the Building of them Again in the time of the New Testament In the Apostles time there were their Feasts of Charity as appeareth by that in the Epistle of Jude v. 12. and they had their Osculum Pacis their Holy Kisse Rom. 16. 16. 1 Cor. 16. 20. which was Signaculum Reconciliationis 1 Thess 5. 26. 1 Pet. 5. 14. yet neither of these prescribed by God If any man say these were Apostolical Institutions yet they were not Divine but in them the Apostles Acted as Governours of the Church For we count that Divine Institutions are such as were Ordained for Perpetual use in the Church Apostolical such as were Ordained by the Apostles with a power to alter them as they saw good and those were altered Ecclesiastical such which the Church after the Apostles did anywhere Ordain which are likewise subject to alteration All know that it was the Universal Custome in all Christian Churches throughout the world That in the Primitive times they used standing in time of Publick Prayers upon all the Lords daies between Easter and Whitsontide which was Appointed by the Church in those times to signifie their Faith of Christs Resurrection And the Feasts of Easter and Whitsontide or Pentecost Instituted by the Church were alwaies observed and kept to this day To all these I may Adjoyn the Ancient Practice of the Jews who unto the Institution of that great Feast of the Passeover prescribed to them by Moses had as the Rabbines witness added both Signs and Words adding their Sawce called Charaseth thick like Mustard to be a Memorial of the Clape wherein they wrought in Aegypt therein dipping the bitter Hearbs and drinking Wine with these Words to Both Take and Eate these in Remembrance c. Drink this in Remembrance c. Upon which Addition and Tradition of theirs our Saviour as some say Instituted â—he Sacrament of His Last Supper in Celebrating it with the same Words and after the same Manner Thereby approving the Fact of theirs in Particular and generally That a Church may Institute some Ceremonies â—ignificant God commandeth us in his Law to Worship and to Serve him But Times Places and some Particular Gestures in his Service are counted among things Indifferent and matters of Circumstance and so left to the Prudence of the Governours of the Church to order them and dispose of them as they shâ—â—l judge most fit for Edification And if in these there should be no set Order What disturbance and confusion would there be The Christian Magistrate may drive the negligent to hear the Word of God Preached may also punish wicked Dispisers Blasphemers Hereticks Schismacicks Idolaters and the like And how can this be done but by Laws Made and Established by the Church Then some Laws may be added about Particular Circumstances which are variable Yet we do not take the power of making Laws out of Gods hand or any ways adde to the Laws of God we do onely Inforce the keeping of Gods Laws for Order Decency and Discipline that all may be done Decently and Orderly in the Church of God We acknowledge that the Kingdome of Christ is Spiritual All the Kings of the Earth and Men of this world cannot Convert one Soul to Christ That is done by the Holy Ghost by the lively Word of Faith But the Civil Power is an outward mean to drive Men to hear the Word and Gospel Preached and to keep Order and obey Discipline Christs Subjects again are willing Subjects so far as his Word and Spirit hath wrought upon them to subdue them But before Men be Converted Compulsions even with Penalties are often and ordinarily a way and means to bring them to that whereby this work of Conversion is wrought It is said of that good King Josias 2 Chron. 34. 33. That he took away all the abominations out of all the Countries that pertained to the Children of Israel and compelled all that were found in Israel to serve the Lord their God And of Asa King of Judah 2 Chron. 14. 4. That he commanded Judah to seek the Lord God of their Fathers c. But in 2 Chron. 15. 12. That they made a Covenant to seek the Lord God of their Fathers and v. 13. That they laid a Penalty That whosoever would not seek the Lord God of their Fathers he should be slain Object 2. That the Laws of Men do not bind the Conscience and that there is no Guilt before God but for violating and breaking the Laws of God Answ We acknowledge that the Authority which doth Immediately and Directly bind the Conscience of Man so as to make his transgression damnable before God This Authority must proceed from God alone who in his Law doth forbid it and threatneth to punish it But the Laws of men may be said to bind the Consciences of men by way of Consequence not Immediately but reflectively and indirectly by vertue of Gods Command Injoyning Obedience to the Just Laws of men Rom. 13. 1. and v. 5. For Conscience sake and 1 Pet. 2. 13. For the Lords sake Not Immediately but Mediately as it is the Ordinance of God we must not confound Forum Caeli and Forum Soli we must wisely distinguish between the Court of Heaven and the Court on Earth Between the Laws of Men and the Laws of God Gods Laws properly bind the Conscience Mans Laws in respect of that Obedience which God by his Law commandeth to be given to them for Order Government and Discipline among men Object 3. We know not the minds of our Governours in these Laws for ought we know they may Impose and require these Ceremonies which we Scruple at upon some such Superstitious Grounds as is rehearsed Either upon an Opinion of Merit or upon an Opinion of putting Holyness in them or laying a Necessity
will that we may please God We worship God aright without Heresie Blasphemy or Idolatry Not denying but there may be some small faults Errours and Corruptions in the matter of our Religion or in the manner of our Worship because we do not profess Perfection but none such as may or do overthrow the Ground and Foundation of Faith David his Princes and Priests erred in carrying the Ark. 2 Sam. 6. contrary to the Law Num. 7. 9. yet was the true Church of God they sacrificed in the high places 2 Reg. 14. which should have been done at Jerusalem the Passover was neglected 2 Ki. 23. yet the Church of God The Church of Corinth was foulely tainted with errours in Doctrine and corruptions in manners as you find throughout the first Epistle of St. Paul to the Corinthians yet the Apostle calleth it the Church of God 1 Cor. 1. 2. And in administring and receiving the Sacrament of the Lords Supper no man can say truly that we commit Idolatry For we worship the true God maker of Heaven and Earth and his Son Jesus Christ whom we profess to be our Saviour and here we use this Ordinance to the right end in remembrance of his Death and Sufferings and we observe it according to his own institution for the manner of it And whereas we find no Gesture commanded or prescribed in Scripture to be used at the receiving of it though we count it as a thing indifferent in it self yet the Church for order Decency and Edification hath adjudged and prescribed this posture of kneeling at it to be most fitting to shew our true Humility and Reverence to God and to his holy Ordinance 3. For Superstition This is a word as many use it of so large an extent that I cannot tell how to fathome it or well what to make of it But I conceive it must be taken from â—nâ— of these three either from Super stes or from Super Satutum or from Super stare 1. From Superstes Thus we may count that to be Superstition which hath outlived his right use and overlived his right time so cometh to be abused and perverted from the first end for which it was first appointed and from the first use to which it was put Thus many things have been and still may be abused to Superstition which at their first setting up were good and lawfull or at least not faulty but indifferent in themselves Images and Pictures and Statues had at first a fair seeming Beginning When a father lost a Son dear unto him whom Death had suddenly taken away he caused his Statute to be made to remember him When a great man dyed and sometimes when they flattered a great man they caused his Image or Statute to be set up which in process of time was abused to Superstition They offered Sacrifices Ceremonies and Divine Honours to it making it a God so you find it written Wis 14. 13 14 15 16. Thus came up the greatest part of the Idolatry of the heathen most of their Idols were at first the Images and Statutes of Men whom Tyrants at last inforced the people to worship as Gods Thus the Brazen Serpent was abused to Superstition by Gods own people it was at first commanded to be made and set up by God himself Num. 21. for the benefit of the people and cure of them which were bitten by the fiery Serpents But in process of time the people offered incense to it Therfore Hezekiah brake it in pieces being Superstitiously abused called it Nehushtan 2 Reg. 18. 4. Thus fome are of opinion that Gideons ephod was set up at first only to be a monument of his great and miraculous victory over the Midianites but in process of time it was abused to Idolatry as it is said Judg. 8. 27. All Israel went a Whoring after it which was the destruction of Gideon and his house all these had out-lived their right use and over lived their right time were abused to Superstition and so might well be accounted and called Superstitious 2. From Super Statutum Above that which is commanded thus also we may call that Superstitious which is more then God commandeth when we add any thing to that which God hath commanded in his law putting holiness in it or laying a necessity upon it for you must remember that we confine Superstition to matters of Religion and those things which concern the service and worship of God the Rule which God giveth for his Service and worship is set down by Moses Deut. 4. 2. Ye shall put nothing to the word which I command you neither shall you take any thing therefrom that you may keep the Commandements of the Lord your God which I command you Thus the Jewes were noted to be very Superstitious They added to Gods commandments the Traditions of their Elders putting holiness in them laying a necessity upon them as our Saviour telleth them Mat. 15. 3. Transgressing the Commandments of God by their Traditions and teaching for Doctrines the precepts of men ver 9. Not only equaling their Traditions to the written word but breaking Gods Commandments by their Traditions Mark 7. 8. Laying apart the Commandment of God observing the Traditions of men preferring them before Gods Commandments So again Christ complaineth of them Mat. 23. 5. They made broad their Phylacteries and made long the Fringes of their Garments not but that these things were commanded as you find Numb 15. 38 39. but they would make them larger and longer then was required to have the praise of men They were much noted also for their strict keeping of the Sabbath they added that Sabbaculum as it was called That addition of time annexed to the Sabbath some beginning it sooner then others as the Jews dwelling at Tiberias Some continuing it longer then others as they that dwelt at Tsepphore Again some thought they were too precise in many things as in dressing no Meat upon the Sabbath extending that Exodus 16. 23. to all Ages which others thought was proper only to the time of Manna in kindling no fire upon the Sabbath grounding on Exodus 35. 3. which others restrained only to the fire for the furtherance of the work of the Tabernacle and abstaining from all manner of work without exception upon the Sabbath They would not so much as fight to preserve themselvs against their enemies assaulting them on the Sabbath day whereby as Josephus writeth they became a Prey unto their enemies first to Antiochus Joseph lib. 12. cap. 8. whereupon Matthias made a decree that it should be lawful on the Sabbath to resist their enemies which decree again they understanding strictly as if it did give only leave to Resist when they were actually assaulted and not by any labour that day to prevent the enemies raising Rams Setting of Engines Under minings c. they became a Prey the second time to Pompey They were so precise that they held it unlawful to roast an Apple gather
be kept or observed by any man But yet we cannot deny but every Particular and National Church may Ordain change and abolish Ceremonies and Rites Ordained onely by mans Authority So that all things be done to Edifying for Decency and Order as the Apostle speaketh 1 Cor. 14. 40. Now for our Ceremonies No man can prove that any of them are Repugnant or Contrary to the Word of God and so unlawful in themselves But the long disuse of them in these Late broken times and the fierce clamour of some hot Spirits against them not rightly understanding the first Grounds and beginning of them nor the true manner of our Churches Imposing and Requiring of them Supposing that She layeth some kind of necessity upon them for Salvation and putteth some kind of Holiness in them have much Exasperated mens minds and raised a greater Prejudice against them then they do deserve or otherwise would have been But to Answer to Particulars 1. For the Idolizing of this Book We must acknowledge Wise men and Good men they have not onely their Affections but their Errours and Failings There is too much bitterness among us Some perhaps may overvalue this Book and dote too much upon it as if there were no other way so good whereby we might so serve God as to please Him Yet then again we may see that others undervalue it as much speak as contemptuously of it and against it as if this way of Service were abomination before God What is there whereof all conceive alike The Spider draweth Poyson where the Bee sucketh Honey That which is one mans Meat as the Proverb goeth is another mans Poyson There should be a Spirit of moderation among us We profess that this Book is the Work of Man and as by Man it was first made so by Man it may be at any time altered or put down and there is no Work of Man so Compleat and perfect but may have in it some Imperfection or be Tainted with some Errour or Corruption And again that this Forme is not set up and Imposed as if it were of absolute necessity That we could not serve God aright without it but onely for convenience as Judged most Expedient to prevent Miscarriages to repress stop and restrain Schismes Factions Heresies and Errours in the Church which have grown as we Judge and multiplied much among us by reason of that Liberty given to every one to use what Form he would It is onely to preserve Peace Unity Order and Uniformity in the Church Now let it be granted that this Book is too much heightned by some which perhaps may be done in opposition to others who undervalue it so much yet as long as it is lawful in it self not contrary to the Word of God and Injoyned and Imposed by Authority what good Reason can be given by any Man why we may not use it nevertheless in a fair moderate way 2. For these Ceremonies The Cross and Surplice which they call Popish It cannot be proved that the Pope brought these into the Church It is certain that these are far more Ancient then the Pope yet we cannot think that the Popes fingers are so foule as Peter Martyr speaketh that they defile every thing he toucheth or that we may not use some things which the Papists use so that we do not use them in that Superstitious manner which the Papists do If we may make use of nothing which they do or have abused we must forsake all our Churches cast off not not onely the Creed but the Lords Prayer and the Sacraments Neither do we borrow these Ceremonies of the Papists for from the beginning of our Reformation these were never removed but still retained in our Church not by Popish Order but by the Princes Law as things indifferent in themselves and used onely in a Politick and Civil way for distinction of Persons Order Decency and Comeliness not placing any Religion in them or holding them as necessary to Salvation We have shewed you already what Popery is we cannot Judge or Censure all to be Popery which the Papists use but Popery is properly the Errours Corruptions Superstitions Idolatries and abominations of the Church of Rome either in Doctrine or Worship And for these Ceremonies it is easie to be proved that they were used in the Church before the Name of Pope was known or was extant in the world The Bishops of Rome for three hundred years after Christ and more were Godly Bishops and most of them Martyrs as all Histories shew And though Antichrist was born as some imagine under Constantine when as Platina writeth there was a voice heard from Heaven Seminatum est venenum in Ecclesia Yet most of the Learned agree that he was never set in his Throne till the time of Phocas the Emperour who slew Mauritius his Lord and took his Room which was between five and six hundred years after Christ Then this Phocas the Emperor granted to Boniface the Third then Bishop of Rome the Stile of Bishop Oecâ—menicâ—l or Bishop Universal to have the Power and Superiority over all Bishops and Churches Then was the Bishop of Rome set up as Pope Now these Ceremonies were in use long before that time as may easily appear if we insist upon them severally 1. For the Sign of the Cross This was very Ancient 1. Though Jews and Gentiles derided both the Apostles and Christians for Preaching and Believing in him who was Crucified upon the Cross yet they triumphed and rejoyced in the Ignominy of the Cross The Apostle saith 1 Cor. 1. 18. For the Preaching of the Cross is to them that perish foolishness but unto us who are saved it is the power of God Comprising under the Name of the Cross not onely Christ Crucified but the Merits of his Death with all the Fruits and Benefits we pertake thereby 2. Because the Name of the Cross was so hateful to Jew and Gentile but especially to the Jews therefore the Christians either in the Apostles time or shortly after used much the Sign of the Cross in all their Actions thereby making a Profession to the Amazement of the Jew that they were not ashamed to acknowledge Him for their Lord and Saviour who died for them upon the Cross This Sign they did not onely use themselves with a kinde of Glory when they met with any of the Jews but Signed therewith their Children when they were Baptized educating them by that Badge to the Service of him in whom they did Believe And this use of the Sign of the Cross in Baptism was constantly held in the Primitive Church as well by the Greek Church as by the Latine Church by the East and West Church with one consent as is apparent and evident by many testimonies of the Ancient Fathers Quod omnia Christi Benesicia recordari nos faciat saith Cyril Because it maketh us to remember all the Benefits of Christ And Doctor Whiâ—e tells us That the Christians in the Primitive
Conscience sake That is in respect of the Ordinance of God which commandeth us to Obey those Laws of the Magistrate which are not Repugnant to the Laws of God This Liberty also the Apostle giveth to the Church to make such Orders as tend to Edification 1 Cor. 14. 26. Let all things be 〈◊〉 to Edifying And again 1 Cor. 14 40. Let all things be 〈…〉 and in Order Those Actions Things and Rites which in their own nature are Indifferent neither precisely Commanded nor expressely Forbidden in the Word of God As to Eate such a day Flesh and such a day Fish to keep such a kind of diet at one time and such a kind at another To wear at such a time such and such Vestures and Garments especially upon a Politick and Civil Account being Commanded and Required by the Magistrate are then not to be accounted indifferent to us because they are Injoyned to be observed of us and required by the Magistrate to whom we owe Subjection by the Law of God Thus you see this Christian Liberty whereon we stand is not a Liberty of Licentiousness to do what we list neither is it a Civil or Corporal Liberty of our Bodies from all kind of Service and Servitude under others Neither is it such a Liberty as doth Exempt us from Obedience to our Lawful Magistrates and to the Just Laws of our Land requiring nothing of us which is contrary to the Word of God You will say now What kind of Liberty then is it which the Apostle doth here perswade us to stand fast in wherewith Christ hath made us Free We answer it is a Spiritual Liberty of the Soul and Spirit whereby we serve the Lord Christ willingly and cheerfully in Spirit and Truth being freed from the Bondage of the old Law If you look upon the Words there going before and following after you will plainly find and all Interpreters do agree upon it that the Apostle St. Paul speaketh there of that Liberty whereby we are freed by Christ from the Observation of the Law which he calleth there the Yoke of Bondage Thus St. Peter also speaketh of them Acts 15. 10. Why tempt ye God to lay a Yoke on the Disciples Neckes which neither we nor our Fathers were able to bear For presently after St. Paul insisteth upon Circumcision because Circumcision was the Ground of all the Service of the Law and that which was chiefly urged by the false Apostles Thus he speaketh there v. 2. Behold I Paul say unto you If you be Circumcised Christ shall profit you nothing that is If you be Circumcised with that mind and meaning which the false Apostles pretend as that you look and Believe to be Justified by Circumcision and by keeping of the Law then shall Christ profit you nothing Christ profiteth onely them which Renounce their own Righteousness the Righteousness of the Law and fly to the Promise of Grace made in Christ by Believing and by Faith applying to themselves the Merits of the Death of Christ and resting upon him alone and upon that Promise of mercy made in him for the Forgiveness of their Sins and for the Salvation of their Souls For no man can keep the Law therefore no man can expect to be Saved by the Law But the Curse of the Law must needs lie upon him without Christ This is that Liberty which the Apostle there doth insist upon If you desire to be farther satisfied in this Point of Christian Liberty Be pleased to take it in these Particulars Our Christian Liberty Consisteth 1. In a Liberty or Freedom from the Power or Dominion of Sin as the Apostle speaketh Rom. 6. 14. For sin shall not have the Dominion over you for you are not under the Law but under Grace From the Tyranny and Bondage of Satan Hebr. 2. 14 15. Christ took part with us that he might destroy through death him that had the power of death which is the Devil and that he might deliver them which for fear of death were all their life time subject unto Bondage And from the Torments of the Second Death Rom. 8. 1. There is no condemnation to them that are in Christ Jesus So that true Believers though they have sin still dwelling and abiding in them yet are delivered from the Power Raign Rule and Dominion of sin are not Slaves and in Bondage under Satan nor in danger of Eternal Death 2. In a Liberty and Freedome from the Moral Law but not in respect of Obedience but in respect of the Rigour Curse and Condemnation of the Law The Obligation to punishment For whereas the Law requireth of us perfect Righteousness we do not look to be Justified by the Righteousness of the Law but by the Righteousness of Christ according to that Galath 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a Tree 3. In the Liberty of the Spirit The gift of the Holy Ghost which doth inwardly Seal unto us the former Mercies Rom. 8 15 16. For we have not Received the Spirit of Bondage to fear again but we have Received the Spirit of Adoption whereby we cry Abba Father This Spirit of God taketh away the vail of Ignorance Darkness and Blindness from our Hearts Inlightneth us by the Preaching of the Gospel in the true saving knowledge of Christ Converting us to God and Quickning us with the life of Grace willingly and cheerfully to obey God according to that 2 Cor. 3. 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is Liberty 4. In a Freedom from the Ceremonial Law of Moses from the Sacraments Sacrifices and Services of the Old Law which were Imposed on the people of God and were Types and Shadowes of things to come and ended in Christ The Apostle tells us Galat. 2. 4. of false Brethren which were craftily sent in and crept in privily saith he of those times to spâ—e out our Liberty which we have in Christ Jesus that they might bring us into Bondage To whom we gave not place by Subjection for an hour that the Truth of the Gospel might continue with you And from the necessity of observing those Legal Rites Orders and Ordinances which concerned things Indifferent The choice of certain Meats thé Observations of daies and the like As also from all the Traditions of Men Instituted in the worship of God as necessary to Salvation or putting Religion in them Christ hath delivered us from all these Yet notwithstanding all this Christian Liberty doth not at all Exempt us from our Obedience to our Lawful Magistrates or to the Laws of our Land Commanding and requiring that which is Lawful and not contrary to the Word of God and Instituting and Injoyning those things without any opinion of placing any Religion Worship or Necessity in them but in a Civil and Politick manner onely for the Edification of the Church onely
for Order Difference and Decency Thus you plainly see This Christian Liberty which is pretended cannot be Extended to things Indifferent in themselves or to these Ceremonies being Indifferent in themselves and Lawful in themselves no way Repugnant to the word of God and Instituted and Injoyned onely in a Civil and Politick way for Difference Order and Decency without laying any necessity upon them for Salvation or placing any Religion or Holyness in them Therefore These that either Stubbornly contemne them or Odiously contend against them cannot but give just Occasion of Scandal and Offence As they are guilty of the Breach of Charity so they Break the very Bond of Order and deny their Obedience which is due unto the Magistrate But you will still Reply We cannot be perswaded that you take these Ceremonies to be Indifferent in themselves to be done or left undone But that you lay some kind of necessity upon them because they are so strictly Urged Required and Commanded and thereby our Christian Liberty is Infringed To this we Answer All acknowledge that these things are in their own nature Indifferent which are neither necessary to be done nor sinful being done may be done or left undone without sin which are morally neither Good nor Evil and in Scripture neither Commanded nor Forbidden Thus these things These Ceremonies in their own Nature are neither Good nor Evil neither Commanded in Scripture nor Forbidden But being set up appointed and Commanded by our Governours and Magistrates our Obedience to them is necessary as long as no Impiety is found in them as not contrary to the Word of God and not Indifferent We have shewed you already the Difference between the Necessity of the Imposition of a thing and our Necessity of Obedience to it when it is Imposed To cleer it farther to you take it thus There be two kind of Necessities which are incident to Humane Ordinances in the cases of Indifferent things 1. The Necessity of Obedience to the Commandment This Necessity of Obedience to Humane Precepts and Commands in things Lawful and Indifferent is so far from prejudicing Christian Liberty that God himself hath Established this Necessity in his Church Rom. 13. 1. 1 Pet. 2. 13. Eph. 6. 7. Tit. 3. 1. This Necessity of Obedience cannot properly contradict our Christian Liberty though accidentally by reason of the multitude of Impositions it may be much wronged 2. The Necessity of the Doctrine of that Commandment The Opinion of the Necessity of the Imposition of it This Doctrinal Necessity is when a Man shall give to any Humane Constitution any of those Properties which are Essential to Divine Ordinances These Properties are principally Three 1. Immediately to Bind the Consciences of Men. 2. To be a Necessary meanes to Salvation 3. To hold it altogether unalterable by the Authority of Man These Points do Infer a Doctrine of Divine Necessity Such kind of Prescriptions and Orders which contain in them any Opinion of Doctrinal Necessity whensoever they shall be Ordained of Man though they concern onely the outward Ceremonies of Gods worship yet are contrary to the Word of God Acts 10. 11 12 15. We may not stamp the mark of necessity upon any Doctrine whereupon God hath set his Stamp of Indifferency to use it or not to use it So that it is the Doctrinal Opinion concerning Ceremonies That is the onely Proper cause of depriving Christians of that Liberty in Question which Christ commended to his Church in respect of things Indifferent Polanus reduceth those Errours which make Circumstances of Worship truely Superstitious to Four Heads 1. Meriti when thereby we think to purchase Gods Favour To Merit at Gods hand and that he is bound to reward our Inventions 2. Cuâ—â—us Dei when things are required as Essential parts of Gods Worship when we put Holiness in them 3. Perfectionis when we think that the Perfection of Christianity consisteth in Humane Inventions 4. Necessitatis when such things are required as simply Necessary in their Nature when they are but things Indifferent Danaeus expressing the several Properties of the Opinion of Necessity whereby Christian Liberty is dissolved reduceth them also to these Four When there is an Opinion 1. That Humane Ceremonies are Necessary to Salvation 2. When they put Holiness in them 3. When they place an Opinion of Merit in them 4. When they make them Necessary Parts of Gods Worship And Chemnitius saith Opinio Necessitatis tollit Libertatem So that by all these you see that Christian Liberty is properly impeached by a Doctrinal Necessity by teaching Men to believe some thing to be Necessary in it self which our Saviour Christ by the power of his New Testament hath left to his Church as free and Indifferent Thus Calvin sheweth that it is not the Necessity of Obedience to Mans Commandment but the Necessity in Opinion of the Commandment of Man The Opinion of the Necessity of the Commandment of Man that annuileth our Liberty our Christian Liberty in things of themselves Indifferent Now though our Church doth challenge a Necessity of Obedience to her Command yet doth she not Command or Teach any use of these Ceremonies in any Opinion of the Necessity of them but that they are Retained for Discipline and Order and on just causes may be altered and changed and not to be equal to Gods Law But still Three Objections may be made Object 1. There should be no Laws made for the Government of the Church besides the Express Rule of the Word of God but such as are made by Christ Deut. 12. 32. Whatsoever I command you take heed to do it Thou shalt put nothing thereto nor take ought therefrom God by Christ Jesus hath given full and perfect Laws for his Church Jam. 4. 12. There is one Lawgiver who is able to Save and to Destroy Answ We acknowledge Christ to be the Head of the Church as it is Colos 1. 18. And that he hath given full and perfect Laws to his Church for the Matter and Substance of his Worship and in some things for the Manner of his Worship But we must know Laws are of Generals Thus there be General Rules or Laws given by Christ which for matter of Substance may not be altered we may neither adde to them nor diminish from them but for matters of Circumstance that being Indifferent and variable in the Particulars they may be altered or abolished as the Peace and Edification of the Church shall require So that Christian Princes with the State and Church may Ordain such Orders by those General Rules as may be Judged fitting by them for Order Decency and Edification of the Church so that the Service of God be not put in them but appointed onely for Discipline and Order This is no addition to Gods Command we adde nothing Essential to the Doctrine or Worship of God That which is added is onely Accidental and Circumstantial the better to inforce Gods Command and the better to perform
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
least Allowed for the Minister to use in Publick Divine Administrations And if we look upon Antiquity the Presbyterians themselves will and do confess in their Smâ—ctymâ—â—us The occasion that moved the Church to appoint a Publick Form and Liturgy at first was when the Arrian and Pelagian Heresies did invade the Church then because those Hereticks did convey and spread their poysonous Doctrine in their Forms of Prayer and Hymns the Church thought it convenient to restrain that Liberty and set an Order that none should vary in their Prayers but all should use the same Form which was approved of and prescribed Now be pleased to consider rightly of it doth not the same reason hold good with us Have we not too much cause to complain of our Errours Schisms Heresies and Divisions and so just cause and reason upon the same grounds to tie all to one Form not upon any Opinion that we conceive a set Form to be of an Absolute necessity but only expedient to stop Schisms and Errours to prevent those Extravagancies and to preserve Unity and Order 2. Be pleased without prejudice or any strong over-ruling Affection or Passion to take into your serious consideration this Argument If the Ministers conceived Prayer which he doth make as the Mouth of the Congregation wherein all the Congregation doth or should joyn with him in his suit to God for them and in their behalf is no stinting of the Spirit of God to them nor counted unlawful though it be a form to them why should a Prayer conceived by others and made and framed according to the Rules of prayer prescribed to the Minister to use for himself and the Congregation be a stinting of the Spirit to him or them That the Ministers conceived prayer is a Form to the people and Congregation assembled cannot be denyed they are tied to it as to a Form because they may not vary from him in their hearts but ought in their hearts to joyn every way with him in their Petitions to God still in their hearts going along with him for Matter Form and Manner of expression The tie in regard of a form is still one and a like if the people may be thus tied to the conceived prayer of their Minister which is a form to them why may not the Minister likewise be tied to a form conceived by others made according to the rules of prayer and prescribed to him both to use and follow If it be no stinting of the Spirit of God in the one then how can it be in the other We confess that without the help of the Spirit of God we cannot pray at all that is pray aright so as to find acceptance with God For the Apostle Paul telleth us 2 Cor. 3. 5. We are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God and Phil. 2. 13 It is God which worketh in you the Will and the Deed even of his good pleasure So that iâ— must be the Spirit of God within us must move us to pray and work it within us moving our hearts to pray and we know God regardeth not multitude of words Matth. 6. 7. Floquent or Elegant Phrases or neat expressions it is the heart God looks upon how that is affected he regardeth the groans and desires of the heart issuing from true faith and proceeding from the Spirit of God as he telleth Moses Exod. 14. 15. Why dost thou cry unto me Neither can we think that the Spirit of God excludeth reason and prudence setting a mans Tongue so agoing that he cannot rule it and guide it or stop it at his pleasure Object 2. Prayer is a Spiritual work proceedâ—â—g from the Spirit and a work of the Spirit therefore needeth not a Form or Book to pray bâ— or to read it upon a Book Our Saviour saith John 4. 23 24. The true worshippers shall worship the Father in Spirit and Truth for the Father requireth even such to woship him God is a Spirit and they thaâ— worship him must worship him iâ— Spirit and Truth And the Apostle Paul telleth us Rom. 8. 26. Likewise the spirit also helpeth our infirmities for we know not what to pâ—ay as we ought but the spirit it self maketh Intercession for us with groans which cannot be uttered or as the Old Translation is with sighs which cannot be expressed so that prayer needeth not the help of a Form or Book Answ Those words of our Saviour were spoken to the Woman of Samaria and are grounded on ver 20. as an answer to her words where she speaketh of the difference between the Jews and the Samaritans about the place of Gods worship The Samaritans tied the place of Gods worship to that Mountain called Gerizim The Jews to Jerusalem Christ telleth her that the time is now coming under the New Testament that the worship of God shall be tied to no certain place neither to that mountain nor to Jerusalem but the true worshippers shall worship God in Spirit and Truth The word Spirit is there set against that Commandment which is called carnal Heb. 7. 26. And Truth against the outward Ceremonies of the Law which were only shadows of things to come The meaning of them then must be this that under the New Testament Gods worship shall be tied to no certain place neither shall it consist in any outward corporal or carnal things sacrifices purifyings washings and the like Ceremonies of the Law they shall all cease and be ended in Christ But the true worshippers shall worship him in spirit and truth that is in a spiritual manner not with outward observances but the inward Devotion of the heart and mind The mind is there called the Spirit it is not meant of the Spirit of God but of the mind the spirit of man with true faith true love reverence obedience holiness and righteousness Now this we do acknowledge doth forbid and cut down all carnal worship if any man think that the outward action of reading a prayer upon a Book or in a â—ook is the worship of God but no man can deny but a man may pray by the spirit of God with sighs and groans proceeding from Faith when prayers are uttered after a prescript form or read upon a Book And for the words of the Apostle expositours give us the meaning thus There is no cause why we should faint under the burthen of our Afflictions seeing prayers yield us a strong defence help and comfort which cannot be in vain because they proceed from the spirit of God likewise the spirit helpeth our infirmities besides the support of faith hope and patience mentioned before the spirit helpeth to bear up 〈◊〉 burthen that we sink not under it for we know not what to pray as we ought but the spirit maketh Intercession for us with groans which cannot be uttered that is the spirit doth move us and stir us up to prayer and doth as it were dictate words groans and
Book of Martyrs that when Bishop Latymer and Ridley were brought to the stake to be burnt for our Religion Mr. Latymer spoke these words to Bishop Ridley Be of good Comfort Mr. Ridley and play the man we shall this day by Gods grace Light such a Candle in England as I trust shall never be put out again This Candle by Gods mercy hath burnt hitherto and by his blessing if our sins do not hinder may continue and never be put out again Mr. Bagshaw who made a strong Speech in the beginning of our late Long-Parliament against our Bishops to bring them all into a Premunire for their late Canons then made and exceeding and going beyond their Commission according to Law giveth this honourable testimony of the Martyrs who first stood for our Religion in the Commendation of Pembroke Hall in Cambridge that William Sawtree was Martyrum Primus Ridley Martyrum Doctissimus and Bradsord Martyrum Piissimus yet all these stout Champions for the truth who were the very Pillars to bear up our Religion must be cryed up by these young men for Papists and this Book of Common-prayer their Work for Popery This cannot but shew a great deal of Pride and Ignorance Had these men been well bred at the Schools of the Prophets brought up at the University their full time and tarried at Jericho till their Beards were grown they would have had more Humility Modesty Wisdom and Discretion 2. For the several particulars of this Book which are either by the Ignorant Curious and prying wits of our Age or by the prejudiced Affections of men excepted against it were endless to examine all some being meer Punctilio's and Trifles not worth an answer The substance of all besides Te Deum Benedicte Gloria Patri The three Creeds the Apostles Creed the Nicene Creed and the Athanasian Creed and the prayers there set are all Canonical Scripture which cannot be excepted against neither can any alledge and prove any thing in it to be Repugnant and contrary to the word of God only they stand upon these or such like scruples The chief exceptions which are made against this our Book of Common prayer are these 1. Against many Words Phrases of Speech wrong Translations and hard expressions in it 2. Against the set and Select Chapters called Lessons and the Epistles and Gospels appointed 3. Against the Responds and Answers of the Clerk 4. Against the Shotness and Multitude of our Prayers 5. Against the several Gestures prescribed the standing up at the Creed the bowing at the Name of our Lord Jesus kneeling at the Lords Supper 6 Against the Idolizing of this Book and clogging it with Popish Ceremonies which are against our Christian Liberty In all these we shall endeavour to give satisfaction to reasonable and moderate men by shewing the true Grounds and Reasons of them all in order Obj. There be many unfitting Words Phrases of Speech Corrupt Versions wrong Translations and hard Expressions in this Book of Common-prayer Answ We do acknowledge many passages in it have been excepted against yet of small Concernment if they had been favourably and charitably construed Exception hath been taken at the first Sentence At what time soever a sinner doth repent c. as there is no health in us in the Confession of sins at Te Deum Benedicte the praying part of the Letany by the Clerk and people at words in the Communion with Angels and Arch-angels after the Communion in the prayers which for our unworthiness we dare not and for our blindness cannot ask vouchsafe to give us for the worthiness of thy Son Jesus Christ our Lord at the words in Baptism that Infants may receive Remission of sins by spiritual Regeneration at words in the Rubrick after Confirmation before the Catechism that Children baptized are undoubtedly saved though they had not Confirmation at the curses in the Commination then at many passages in the reading Psalms which are according to the old Translation Psa 28. 9. Psa 37. 38. Psa 38. 8. Psa 68. 6. Psa 105. 28. Psa 107. 40. Psa 125. 3. Then at the Epistles and Gospels being after the old Translation at some words in John 2. being the Gospel for the second Sunday after the Epiphany at words in Gal. 4. The Epistle on the fourth Sunday in Lent in Phil. 2. the Epistle on Palm Sunday and in Eph. 3. the Epistle on the 16th Sunday after Trinity But the greatest exception of all was at the words of Burial We commit his body to the ground Earth to Earth Ashes to Ashes Dust to Dust in sure and certain hope of Resurrection to eternal life These words indeed at the first sight or sound of them To be spoken of all indifferently without any distinction though their Lives had been never so bad and loose might seem somewhat strange and harsh to many an honest and well-meaning man who did not understand them aright or know the Grounds or Reasons of them 1. If you mark the words well it is not said in sure and certain hope of his or her Resurrection to eternal Life as in particular Reverence to the party deceased but the words are spoken in general In sure and certain hope of Resurrection to eternal life that is of a Resurrection to eternal life or as it is now Corrected and set down in the Book in sure and certain hope of the Resurrection to eternal Life To shew that we Christians do believe that there is a Resurrection to eternal life and that we bury our dead in a strong hope and faith that we and all true believers shall rise again to eternal life In doubtful Speeches charity should take the best construction and fairest interpretation and not pervert the meaning of the words 2. If they will not be perswaded but that it was meant by the Church as they take it and will apply it in reference to the party deceased yet this at most is but the charity of our Church and you know what the Apostle Saint Paul speaketh of charity 1 Cor. 13. 5. Charity thinketh no evil believeth all things hopeth all things covereth a multitude of faults we have no warrant in Scripture as far as I find to judge censure or condemn any man especially for his final end though he lived never so loosely he might have grace for ought we know to repent before his death but rather command to the contrary Luke 6. 37. Judge not and you shall not be judged condemn not and ye shall not be condemned Again Rom. 14. 4. Who art thou that condemnest another mans Servant He standeth or falleth saith the Apostle to his own Master And this charity is grounded upon more Reason then every one understandeth if we consider the constitution of the Government of our Church the strictness of Discipline that was set up and executed and the temper and condition of the people of those times you will find both Reason and Equity in it The Government set up was
strict if any of the Congregation were known or upon common fame noted to be Drunkards or any way Swearers Fornicators unclean Persons or any way prophane they were to be presented to the Court by the Church-Wardens of the Parish upon their Oath which was usually done twice a year constantly if not oftner they were summoned and convented to the Court and upon Proof or Evidence of the Fact censured and put to open penance for the terrour of others If the party Delinquent did submit repent and promise amendment upon his penace all was remitted he was received in as a Brother and reconciled to the Church but if he continued obstinate and wilful in his course was excommunicated and cast out of the Church and so stood till he did repent And being excommunicate if he died so he was not thus to be buried but was by the Law and by the Church debarred of the priviledge called by the ancients by the name of Christian Burial so that if a man were such a notorious Offender and Excommunicate by the censure of the Church as few such were in those days people were not so loose by far as now and again they feared much the curse of the Church the danger of Excommunication he was excluded from this priviledge by the Law and might not be thus buried by the Minister Now if we look upon other forms of Government the Presbyterians and Independents also will acknowledge that no private man nor sole and single person nor the Minister himself should have power to judge censure or condemn any man or as much as to disown him as a Brother for any fault till he be censured and condemned by the Church this were too tyrannical Then let any man judge if he look upon our Discipline being now fully again revived if it be fully executed as it should be whether charity be here altogether mistaken or what just ground there is given of exception against those words But all these we will pass over and not mention them any farther because all of them or the most of them such as gave any just seeming cause or occasion of offence are amended altered or expunged and put out in this our book of Common prayer to give satisfaction Obj. There should be no set and prescribed Chapters to be read called Lessons nor select Epistles and Gospels but we should read the Scriptures all along for they alledge Luke 16. 29. Act. 13. 15. Act. 15. 21. Colos 4. 16. 2 Tim. 3. 16. Answ Surely we conceive that no reasonable man can think that this doth any way abridge our Christian Liberty but that herein we may submit to the wisdom of our Governours who have thought fit thus to appoint it partly for Order that Uniformity might be kept and partly for Edification because all parts of the Scripture are not alike Edifying and Profitable to the people 1. For the Chapters called Lessons the Latine word for Chapters is Capita from the word Capuâ— in the singular number signifying a Head an Article a Clause the summe and principal point a Chapter Now you must know that the division of the Bible into several Sections hath much differed it was a long time parted into Titles for Saint Matthew 355. for Saint Mark 335. for Saint Luke 343. for Saint John 332 c. Some are of opinion that the present distinction of Chapters now generally used was by Lanfranck Arch-bishop of Canterbury Anno Dom. 1060. because we do not meet with it sooner and Rabbi Kimchi and other Learned Jews from that time use the same partition of Chapters in the old Testament yet John Bale affirmeth that Stephen Langton Arch bishop of Canterbury divided the Bible into Chapters about Anno Dom. 1224. But to bring the Chapters into Verses was the work of Robert Stephens Anno Dom. 1550. as his Son Henry Stephens testifieth in his Epistle before the Greek Concordance so that the word Chapter signifieth the summe chief part of portion of the Scripture which is to be read at one time And for the word Lesson it is taken from the Larine word Lectio which signifieth a Reading a Lecture a Lesson or Choice summe gathered together both shewing that these Chapters are Select portions of Scripture most fit for Edification and appointed to be read for the instruction of the people 2. For the Epistles and Gospels which are most excepted against be but pleased seriously to consider of these things 1. They are all parts and portions of Canonical Scripture and in that regard they cannot any way be disallowed 2. That they are so ordered that the Epistles for the most part hold forth the Doctrine of Manners for the regulating of our Lives and the Gospels the Doctrine of Faith unto the people for the perfecting of our knowledge and setling of our Judgment and Consciences by way of belief in the great Mysteries of our Salvation being select portions most fit for Edification 3. They are De Tempore applyed to the time putting us in mind either of some duty God requireth of us or of some special blessing which we have received from God at that time of the year for which we are called upon and stirred up to thankfulness at that time 4. This course hath been anciently used and long observed in the Church Walfridus Strabo the Abbot doth ascribe it to the first Successors of the Apostles Indeed we find in the Primitive times that they had their Lectures their Readers who read the Scripture to the people in their publick Assemblies when they met together but whether they read these is uncertain Some suppose St. Hierome did Collect them and Damasus brought them into the Church but Hierome himself in his Apologetico adversus Vigilantium maketh mention of these Portions of the Gospel used in the Greek Church long before his time others say it was Alcuinus the Master of Charles the Great and some Paulus Diaconus but the beginning is altogether uncertain but this the most affirm that this course hath been used in the Church twelve hundred years and upwards And the Reformed Churches in Germany use them still and retain them to this day As for the Places and Texts of Scripture alledged against this course they conclude nothing neither are they of any value we deny not but as it is Luke 16. 29. Moses and the Prophets are to be read are to be heard and as Act. 13. 15. and Act. 15. 21. they are to be read upon the Sabbath days But there you see they are but Lectures Parts and Portions of them not whole Books at one time and no man can say but that we do ordinarily and usually read them to them people As for that Colos 4. 16. we do not find that he doth command that that Epistle should be read all at one time though we acknowledge it is not so long but it might be conveniently read all at one time especially when it came first unto them but only to be
Pharisee the other a Publican the Pharisee maketh a long prayer justifying himself laying open and censuring the faults and sins of others and condemning the poor Publican ☉ God I thank thee that I am not as other men Extortioners Unjust Adulterers or as this Publican I fast twice in the week I give tithe of all that ever I possesse Here you see how he doth inlarge and commend himself but the Publican stood a far off and would not lift so much as his eyes up to Heaven as being ashamed of his sins confounded in himself and afraid of Gods judgments but smote his breast to shew the true contrition of his heart his prayer is short only this O God be merciful to me a sinner yet this man went home to his house justified saith our Saviour rather then the other God accepted of the short prayer of the humble Publican proceeding from faith and rejected the long prayer of the proud Pharisee The sacrifices of God saith David Psal 51. 17. are a contrite spirit A broken and a contrite heart O God thou wilt not despise Hoc negotium plerunque plus gemitibus quam Sermonibus agitur plus Fletu quam afflatu saith Bernard God regardeth the Groans Sighs and Tears of an humble soul more then words We read that when Monica the Mother of St. Augustine a good Religious Woman did often complain weep and devoutly pray to God for her Son Augustine being then a wild and unruly youth that the Lord would be pleased to convert him and make him a new man St. Ambrose comforted her saying It is impossible that a Son of so many tears should perish so may we say it is impossible that the prayers groans and tears of an humble soul and contrite heart should be in vain Mark the prayer of Hannah 1 Sam. 1. 13. when she prayed in Gods House for a Son the Text saith she spake in her heart her lips did only move her voice was not heard so that Eli the Priest took her to be drunk but she answered ver 15. 16. Nay my Lord but I am a woman troubled in spirit I have drunk neither wine nor strong drink but have poured out my soul before God for of the abundance of my complaint and of my grief have I spoken hitherto God heard in Heaven the very groans and desire of her heart and gave her a Son according to her desire The Form of prayer commanded by God for the Priests to bless the people Numb 6. 23 the prayer of Moses at the setting forward and resting of the Ark Numb 10. 35. the prayer prescribed in case of an uncertain murther Deut. 21 7 8. in paying their third years tithe Deut. 26. 13 14 15. the very Form of prayer which Christ himself gave to his Disciples Luke 11. 1. to be a pattern to them and us all are very short pithy substantial and comprehensive long prayer is a dulling of the edge of our spirit and of the earnestness and fervency of the heart which is required in prayer Now our prayers are Common-prayer fitted for the capacity of our plain common and ordinary peope whose hearts cannot be long bent fully to one thing but are apt to stray therefore our prayers are short to keep up the Attention of the heart and spirit and many because they consist of many several Petitions and Requests If we look upon Antiquity St. Augustine Ep. 121. tells us that the Brethren in Egypt are reported to have many prayers but every one of them very short as if they were darts thrown out with a kind of sudain quickness least the vigilant and erect attention of the mind which in prayer is very necessary should be wasted and dulled if their prayers were few and long And Luther saith that prayer is Christianorum Bombarda the Christians Gun-shot as then a Bullet out of a Gun so prayers out of our mouth can go no farther then the spirit doth carry them Therefore it is humble and fervent Devotion the strong bent of the heart mind and spirit that doth pierce the gates of Heaven and pleaseth God as you may see by Hannah 1 Sam. 1. 13. and the short Ejaculations of an earnest and devout soul are a loud cry in the ears of God as you may perceive by Gods words to Moses Exod. 14. 15. Why dost thou cry unto me so that if our prayers be short and many as consisting of many several Petitions as long as our hearts and the fervency of the Spirit are joyned with them there is no doubt but they may and shall find acceptance with God Obj. That the several Gestures prescribed in the Service of God the standing up at the Creed the bowing at the name Jesus and kneeling at the receiving of the Lords Supper are Offensive to many Answ There is an old saying Faelix qui potuit rerum cognâ—scere causas if moderate and wise men were so happy as to know the true grounds and reasons of these things they would not so soon take offence nor be offended at all we all acknowledge the Gesture and Posture of the Body in the Service of God to be counted among things indifferent as a thing indifferent in it self neither necessary nor sinful Morally neither Good nor Evil neither Commanded nor Forbidden in Scripture God regardeth not so much the outward Gesture or Posture of the Body as the inward frame of the Soul and true Devotion of the heart yet it is the Apostles charge 1 Cor. 14. 40. That all things in the Church should be done decently and in order Indeed Order is the Beauty of Nature the Perfection of all things Government the preserver of Order Laws the Soul of Government and Execution the life of all without which no Society State or Kingdom nor the Life of Man or Service of God can well subsist Now if in time of Divine Service and in the performance of one and the same Office and at the same time one will stand another kneel and another sit what order shall there be in the Church or what decency And who shall settle this decency and order in the Church but the Governours of the Church Then if we owe obedience to our Governours according to Gods command Rom. 13 1. we should submit to their judgment in those things which we count indifferent and though in themselves considered they be indifferent yet all circumstances being considered when they are commanded by our lawful Governours and in a lawful way and for a lawful end only for order and decency they are not indifferent to us but we are tied to obedience to submit to their judgment and lawful commands And as for the several Gestures which are required and injoyned by our Governours in their several places to be observed in the performance of the Service and Worship of God though we know not nor understand presently the grounds of them yet we may have so much charity as to think and conceive they do not
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
Growing were formerly Planted generally in our Church-yards neer to the Church though therein they might have some Politick and civil consideration thereby to defend the Building of the Church from the violence of Wind and Weather yet I cannot conceive but they had a Mystical and Moral Signification in it That they had an intent to teach us somewhat by it because this Yew Tree as I imagine may be accounted a fit Emblem of a Christian a fit Picture Patern and Resemblance for a Christian to Observe when he looketh upon it You see it hath little outside Rinde or Barke onely a small Filme To teach us not to make a fair outside and Formality of our Religion to the world but to be without Hypocrisie Formality or Dissimulation Then it is a very Firme Fast Sound and Hearty Tymber by far harder then Oake to shew the Soundness and Sincerity of a Christian It hath many and spreading Branches large and fair growing out to remember us to be plentiful in good Works It is always green and prospering to declare unto us That a Christian should always thrive and grow in Grace Yea Green in Winter and in the Hardest weather To shew that a Christian is best in Affliction Adversity and Persecution Yea then it hath Berries on it to teach us as then we are the best Christians so then and always to bring forth the Fruits of Righteousness It is a long living and lasting Tree To be a Type unto us of Immortality and Eternal Life Thus you see a Man may Read a Lecture of Divinity and Christianity to you by the Observations which may be gathered from this Tree Now then let wise men judge whether those Ancients who did all upon such good Grounds and Reasons or these Young selfe-conceited Men who censure and condemne all Antiquity and the Ancient Orders of the Church of Superstition because they do not understand the Reasons of them be most Guilty of Superstition and whether these men do not Super Stare Stand too much upon their own Opinion and Judgement making disturbance in the Church about such things and in this regard may not thus be called and accounted Superstitious themselves 2. In his Will and Affections Thus likewise a man may Super Stare stand too much upon his own Will Humour and Affections Though his Judgement be convinced yet he may count it a disparagement to yeeld and to submit and therefore meerly out of wilfulness will stand against those Orders which are Required Imposed and Commanded It was an old saying of Seneca that Divine Heathen Regis animum intra se quisque habet Every man hath the mind of a King within him He would Command over others but cannot indure to be Commanded by others The Observation was of old Nitimur in vetitum semper cupimusque negata It is natural to all to desire that which is Forbidden and to Kick against that which is Imposed and Commanded and some I fear are of such a Humour so cross and perverse a disposition that they will not submit but stand up against that which is Commanded sometimes though they can give no other Reason for it but onely because it is imposed and Commanded They will not be under Authority Yet I make no question but some are right honest men and truely pretend Conscience That they cannot submit to such Orders and to such and such Rites There is great and good Reason that every man should satisfie his own Conscience and not sin against his Conscience but yet we must not purposely make and frame our selves a Conscience A good Conscience is and ought to be grounded on Judgement and that Judgement should be Regulated and Setled by right Reason therefore he that desireth to satisfie his Conscience in any thing must lay aside his Affections and all Self-conceits and prejudicate passions and must desire and indeavour to be informed in the Truth of things especially such things as are doubtful to him to Hear and Examine the Judgement of others and their Reasons and to weigh them in an equal Ballance without Prejudice Passion or Self-conceit otherwise we frame a Conscience to our selves and make it Erroneous and an Erroneous Conscience can do us no good but deceive us I fear that many of these honest-minded Men are mistaken meerly through Ignorance because they do not search into the Grounds and Reasons of things nor rightly understand them How these Ceremonies Rites and Orders first came up in the Church how they are Imposed and Used whether they be accounted things indifferent in themselves or whether they put Holiness in them or lay any necessity upon them for Salvation or are onely Commanded and used for Order Decency and Edification Surely it these men being men of moderate Spirits were rightly informed and would lay aside all prejudice passion and self-conceit they would be fully satisfied in their Consciences and submit unto them Yet wee cannot but be afraid again that some are so high in their Spirits that they are ashamed to Submit They have opened their Mouths so much heretofore and been so high in their Speeches and Invectives against this Government these Rites and Orders being ignorant of the Grounds of their first Institution and not dreaming of a Change that now though their Judgement be Convinced and Satisfied yet they are ashamed to own them to come in and Submit unto them for fear they shall be Derided of all and Reproached of all and therefore stand out pretending Conscience whereas they do purposely frame themselves a Conscience and it is nothing but Humour Will Peevishness and wilful Affections which make them to stand out and so do maintain a Fire and Faction in the Church These surely do Super Stare As the other stood too much upon their Opinion and Judgement being wise in their own eyes and so counted Superstitious in the same manner These stand upon their own Will Wilfulness and corrupt Affections resolving to be cross to all for fear they should come into Contempt and so in this respect may be likewise accounted Superstitious These things being rightly considered How can this Ceremony of Kneeling at the Receiving of the Lords Supper be accounted Artolatrie Idolatry or Superstition We worship not the Bread but the true God and in a right Manner we disclaim all Superstition we do not abuse this Ceremony of Kneeling to put any holiness in it or lay any necessity upon it but account it as a thing indifferent in it self The Church doth Command and Require it onely for Decency Uniformity and Order Judgeing it to be the fittest Gesture to shew our Humility to God and our Reverence to the Ordinance of God Object This Book of Common-Prayer is too much Idolized by many and Clogged with Popish Ceremonies The Cross and Surplice which are Contrary to our Christian Liberty Answ It is confessed that Ceremonies and Traditions ordained by the Authority of man if they be Repugnant to the Word of God are not to
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
upon them or Imposing them as Parts of Gods Worship and thus may bring in Superstition and Idolatry Answ If you desire to receive full satisfaction in this you must look upon the Doctrine of our Church whence the Grounds of the Imposition and Practice of these Ceremonies are drawn That is the Truest and Surest Rule to go by Examine the xxxix Articles agreed upon by all our Divines Anno Dom. 1562. which are called by some Our English Creed containing the summe of our Faith and the Doctrine of our Church The xxth Article speaketh plainly in the end of it Though the Church be the keeper of Gods Word Yet as it ought not to Decree any thing against the Word of God so besides the same ought it not to inforce any thing to be Believed for Necessity of Salvation And again in the end of Artic. 34. Every Particular or National Church hath Authority to Ordain Change and Abolish Ceremonies and Rites Ordained onely by mans Authority so that all things be done to Edifying And for Particulars search the Canons of our Church made Anno Dom. 1603. where in the 30th Canon the lawful use of the Cross in Baptism is fully Explained thus That it is no part of the Substance of that Sacrament being used addeth nothing to the Perfection and Vertue of Baptism nor being omitted detracteth any thing from the Effect and Substance of it but is used onely as Primitively as a Lawful outward Ceremony and Honourable Badge whereby the Infant is Dedicated to the Service of him that died upon the Cross And for Decency of Apparel Injoyned to Ministers in Can. 74. thus All which Particulars concerning Apparel prescribed our meaning is not to Attribute any Holiness or special Worthiness to the said Garments but for Decency Gravity and Order Now if you find in the General Doctrine of our Church which is Visible and ought to be in Charity the Rule of Judging Particulars that she doth not onely disclaim those Superstitious Grounds but doth farther declare The Grounds of such General Imposition of all these Ceremonies to be onely in a Civil manner to be Imposed for Distinction Order Decency and Uniformity and not for any Religious Opinion that they put in them you have little Reason to be Jealous or Suspicious of any ill meaning in your Governours to whom you owe Charity which thinketh no Evil as well as Obedience and Submission Here you see fully and plainly that Christian Libertie is not against the Duty and Obedience which we owe to our Governours and Lawful Magistrates but rather Tieth us in things Indifferent Lawful and not Contrary to the Words of God to all kind of Duty to all our Lawful Governours To Fathers to Masters to Husbands to Pastours to Magistrates Kings and Rulers and by the strongest Bonds of Obedience Of Wrath as the Scripture speaketh Of Conscience and for the Lords sake Thus I have done my Indeavour to give Satisfaction I speak as to Wise Understanding Rational and Moderate Men Free from Passion Prejudice and strong Affections to Judge aright of things You know that Innovations are dangerous either in Church or State It was an approved saying of Seneca that Divine Heathen of Old Non expedit Concutere Faelâ—cem Statum It is neither the part of a Wise Man nor yet accounted Safe to shake or disquiet a well setled State Nay Remember that Old Rule in Policy of State Malum bene positum non est movendum An evil as onely Inconvenient being placed well is not to be Removed It is no Wisdome if a Stone stand a little out of square in a great Building by Pulling it out to indanger the Fall weakning or shakeing the whole Frame An Inconvenience is better then a Mischief If it could be found and proved that there were some Errours in this Book of Common Prayer If they be small they might be borne with If they be such as some may Judge them not to be Tolerable yet they may be Corrected and Amended and not the whole Frame pulled down But we may make that Challenge to all our Adversaries which Mr. Deering in a Book called A sparing restraint c. doth against Mr. Harding Look if any Line be blameable in our Service and take hold of your Advantage I think Mr. Jewell will accept it for an Article Our Service is good and Godly Every tittle grounded upon Holy Scriptures and with what Face do you call it Darkness If this Book should now be put down after so many years Continuance in our Realm and a New Form set up to satisfie the Scruples and Fancies of some Self-conceited people who are never long content with any thing Think what sad Consequences would follow upon it The Papists would and might Triumph and Insult that our Church is Corrupt and Impure and hath been full of Errours and Corruptions from the first Beginning and from the first Foundation of it the putting down of it upon such an account must needs be a Confession and Acknowledgement of Errours in it to all the world The Non Conformists They would also crie out and seeming Just that they have been wrongfully Presented all this while onely because they would not Submit and Subscribe to Errours And the Common people would generally take a New Liturgy to be a New Religion Thus that weighty saying of St. Augustine would fall upon us Ipsa Mutatio Consuetudinis etiam quae adjuvat Utiliâ—ate Novitate perturbat The very Novelty of such a Change would more offend then the Profit of it would do Good Reason well tell us if this be yeelded to the same Reproof must justly come upon Our Liturgy of Variety Uncertainty Unconstancy which Dr. Suâ—cliffe in his Book De Missa chargeth truely upon the Romane Missal and what Obloquie and Reproach will this Occasion to us and to our Religion But to cleer Our Book from all such Aspersions and to Confirm the Perfection of it we have the Testimony of that Learned and Glorious Martyr Dr. Rowland Taylour given above a Hundred years agoe Who as Mr. Fox Recordeth in his Examination Jan. 22. Anno Dom. 1555. before Bishop Gardiner then Lord Chancelour and other Commissioners spake thus There was saith he set forth by the most Innocent King Edward for whom God be praised everlastingly the whole Church Service with great deliberation and the Advice of the best Learned in the Realm and Authorized by the whole Parliament and Received and Published gladly by the whole Realm which Book was never Reformed but Once and yet by that One Reformation was so fully Perfected according to the Rules of our Christian Religion in every behalf that no Christian Conscience could be Offended with any thing therein Contained Here you have his Judgement not onely of the Perfection of this Book of Common Prayer but also of the very first Making and Composing of this Book who doubtless knew the Truth and spake the Truth For this was spoken by him within