bread Now the God of all grace who hath called us into his eternall glory by Christ Iesus who also is able to build you up direct you make you perfect stablish 1 Pet. 5.10 strengthen settle you which is and shall bee the prayer of Your assured Friend and servant in Iesus Christ. L.W. FINIS An Appendix AND now by way of an Appendix I thinke it not amisse to set downe with what zeale and paines this Liturgy hath beene compiled with what thank fulnesse received and to what good purposes it hath been alleaged by good Protestants For the framing of it Wee read that those which were appointed by King Edward 6. and his Councell to compile the Common-Prayer-Booke Acts and Mon. printed Lond. 1631. vol. a. f. 660. had as well an eye and respect unto the most sincere and pure Christian Religion taught by the holy Scriptures as also to the usages of the Primitive Church * They did not make the Masse book their rule and it doth not symbolize so much with that Popish form as the Testament of Boza's translation doth with that of Rhemes and yet that is not a sufficient ground for us to dislike and reject it and so guided went on to draw and make one convenient and meet order rite and fashion of Common-Prayer and Administration of the Sacraments to bee had and used within this his Realme of England and the dominions of the same Who after most godly and learned conferences through the aid of the Holy Ghost with one uniforme agreement did conclude set forth and deliver unto the Kings Highnesse a booke of Common Prayer c. which being exhibited by the King to the Lords and Commons in Parliament Novemb. 4. 2 Ed. ann 1548. they considering the godly prayers orders c. and the altering those things that were altered and retaining those things which were retained in the same as also the honour of God and great quietnesse which should by the grace of God ensue c. gave his Highnesse lowly and hearty thankes and prayed him it might be enacted c. And page 667. Col. 2. lin 20. In an answer to those insolent demands of the Rebels of Devonshire against this forme of Religion the King saith thus Whatsoever is therein ordered hath been long debated and consulted by many learned Bishops Doctors and other men of great learning in this Realm concluded In nothing was so much labour and time spent of late time nothing so fully ended Now that you may not doubt of the aime of the King and his Parliament consider 1. the Kings sincerity and constancie in that speech to the Rebels moving against an act of Parliament pag. 668. Col. 1. What is our power if Lawes should be thus neglected Yea what is your safety if Lawes be not kept And for his piety wee read of his purpose to abolish popish Religion and reforme the Church according to the word of God a Mortuo Henrico Rege Angliae Edoardus ejus filius de consilio tutorum maxime Edoardi Ducis somersetensis auurculi sui ac Thomae Cranmeri Archiepiscopi Cantuariensis to tius Anglie primatis pontisiciam religionem abolere ecclesias juxta verbum deireformare statuit Orat de vita obit Pet. Marrytis at his first entrance to the Crowne and his speech Act. Mon. p. 667. Col. 2. lin 51. discovereth his zeale in the execution If any wise saith he we could advance Gods honour more then we doe we would doe it And that the Parliament was zealous to cut off both root and branch of Popery that not so much as any shadow or footestep of it might remaine Wee may collect from letters sent by b In hoc Parliamento nisi valde fallimur veram Religionem restituetis Divirum profectò concilium nos vna Deum rogannus omnes ut nevestigium quidem papisticae fecis in ulla parte Religionis quaecunque illa fuerit amplius residear Thetrue subject to the Rebell preface the whole Vniversity of Cambridge to the Lord Marquesse of Northampton And as for the divines intrusted with the composing of it you heard before out of the booke of martyrs they had respect herein unto the most sincere and pure Christian Religion taught by the holy scriptures And how this should become guilty of so much poperie now that was so cleere and innocent then I cannot imagine unlesse wee have more zeale more knowledge take more paines and have a better touchstone then they had to try it If we descend to Qu Maries dayes The Archbishop of Canterbury assisted by Peter Martyr not guilty of the lest graine of poperie and some other offered to defend the doctrine of the booke of common Prayer both by Scriptures and c Act. Mon. vol. 3. p. 18. Doctors It should have needed no great defence if it had been so popish as is pretended Calvin to the Lord protector of England Quod ad formam precum Rituum Ecclesiarum valde probo ut certa illa extet a qua pastoribus in sua functione discedere non liceat To which I might adde the approbation of Bucer Grindall c. d See the Defensive vindication pa. 5.6.7.8 And it should seeme Qu. Mary and her adherents could not sympathize with it for in her dayes the act by which it was authorized was repealed and that with no great contentment to the Protestants if we may beleeue Q. Elizabeth of blessed memory and her Parliament which tells us it was taken away in the fift yeere of the raigne of Qu. Mary to the great decay of the due honour of God In the beginning of the Act for the vniformity of Common prayer bound up before the Booke of Common Prayer and discomfort to the professors of the truth of Christs Religion Whereupon it was againe established by Act of Parliament And King Iames of famous memorie tels us concerning this businesse We found mighty and vehement informations such as those in these present times supported with so weake and slender proofes as it appeareth unto us and our Councell that there was no cause why any change should have been at all in that which was most impugned the book of Common Prayer containing the forme of the publike service of God here established neither in the doctrine which appeared to be sincere nor in the formes and rites which were justified out of the practice of the primitive Church Notwithstanding wee thought meet that some smal things might rather be explained then changed not that the same might not very well have been borne with by men Read the proclamation for Authorizing c. before the Booke of Common Prayer who would have made a reasonable construction of them but for that in a matter concerning the service of God we were nice or rather jealous that the publike forme thereof should bee free not onely from blame but from suspition so as neither the common adversary should have
beacon upon their discovery as if a whole army of Church-trained souldiers were to be raised to encounter them though I confesse in other respects this might be very vsefull The honourable house of Peeres hath set a watch * The Committee for Religion of so many flaming eyes piercing into every quarter tha 't is scarce possible any scruple should escape vnweighed Whosoever stumbles at the stone of scandall may there finde hands enough both ready and of abilitie to remove it Me thinks this might be a super sedeas to all paper quarrells that they have the Soveraigne hornes of such a sacred Altar to repaire unto for Sanctuary where all doubts may as well have a calme as they shall have a just tryall Wee doe see the honourable Court hath done the Dominicall letter justice for whereas it had worne black too long for the funerall of that Sabbath which was not dead but slept now it is reinvested in a festivall robe of scarlet And other things abus'd if they find no redresse here will appeale and cry to a higher throne for vengeance That Liturgy which hath beene sent of so many sacred messages to heaven and so often had Audience with the Almighty does their errand daily who are enenies to her imployment and will bee as ready to joyne with the word * Iohn 12.48 in their judgement hereafter as it is now to co-operate in the worke of their Salvation If we see some passionately religious aginst this vsefull and holy furniture this wind though it blowes with an high gale should not shake the well setled St Paul adviseth us not to admit of Zeale but upon tryall and distinction * Rom. 10.2 Gal. 1.14 Gal 4.18 That zeale of Gods house that eates up us is well qualified a Psal 69 9. But that Zeale in us which eates up Gods house is not commendable Zeale is like fire a good servant but a bad Master even in matters that concerne Gods worship b Iohn 16.2 When the blind zeale of Saul flamed highest it burnt up the Church of God c Act. 9.1 Phil. 3.6 It was well observed by a most learned man of our Church that d Hooker Eccles Polit. l. 5. §. 3. zeale except it be ordered aright when it bendeth it selfe unto conflict with things either in deed or but imagined to be opposite vnto Religion useth the razor many times with such eagernesse that the very life of Religion it selfe is thereby hazarded through hatred of tares the corn in the field of God is pluckt up And with this agreeth that of another worthy writer in a worke set forth lately amongst us e Mr. Leyes Sunday a St bath in the Preface There is saith he a sinister zeale in some against superstition which proveth many times prejudiciall to the practice of Religion For as our late learned Soveraigne hath observed under colour of weeding out superstition it will pluck up by the rootes many plants of paradise f K. Iames his Cign cant p. 8. If any man hath gone about to repaire Rome amongst us this hand that knowes no artillerie more offensive then the quill is as ready as any other to cast the first stone at him But as I must curse him that brings one stick to re-edifie the Popish Iericho Iosua 6.16 so upon the instigation of the same conscience Gen. 11.7 I shall endeavour to confound their language that would build up Babell We shall find the common maxime true in this case t is no thriving way to frame new buildings And there 's no probabilitie of good successe where not so much as the Modell is agreed vpon Our Ancestors thought it good husbandry to reforme and repaire and yet God be thanked we that succeed have no great cause to complaine against them for delapidations Though I am confident there are more blood-shotten then tender eyes that complaine amongst us I could wish the Church were purged from all the dust that is offensiue But I am jealous a new Broome let who will make it will not sweep so cleane here as is imagined Besides why should any man dreame of a new way to prevent offences when God himselfe hath revealed a necessity of their occurring Mat. 18.1 Shall we dis-beleeue Gods word Or can we disappoint his purpose Let us as farre as we can improue those divine directions that are authenticke and leave the successe to the Almighty They are decived that thinke to make the Church on Earth Heb. 11.10 triumphant We must remoue to that city whose maker and builder is God before we find perfection and when no blockes obstruct our way to remoue strawes is but an impediment to our progression God preserue my eyes cleare from beames and I shall be content to dispense with atomes that are vnavoydable in this state of imperfection In the next place let me tell thee Reader that this discourse was never designed to face posts and doores but to settle soules and consciences It was at first intended for the satisfaction of a private friend but is now made publike for the view and I hope for the vse of many And I 'le assure thee it had not come forth in Print had not the Author beene prest before it His modesty was not of proofe to resist or at lest not of ability to prevaile against that importunity that assaulted him therefore looke vpon it but as upon a poore spoile that strength hath forced from weaknesse Perhaps thou wilt not find every knot vntied here The Author knew that hath been performed by sundry hands of more skilfull dexterity Many such peeces have bin discharged already to the battering downe of the strongest Holds erected by our adversaries and 't is a worke may require a volume which cannot be comprised in a short Epistle This relates chiefely to such scruples as as were suggested and objected in a private conference and though it may seeme of no small value yet considering the coyne that passe for currant on the other side I find it may bee put into the ballance with them without allowance and yet because the law affords that liberty it might bee construed too much presumption in me to neglect it Farewell A PRIVATE EPISTLE to a Friend SIR AS you have beene accounted a burning and a shining light amongst us so I desire you would still justifie that opinion by continuing your flaming and devout appearance in the Candlesticke For not to flatter you which the sinceritie of my love forbiddeth I assure you many begin to thinke you are no star but a Comet that can blaze no longer because they see you are not fixed And I must tell you this wandring in mists and darknes will giue just cause to the wise observer to suspect you for an Ignis fatuus You were lighted up for the church and will you put your selfe under the bed-straw I wonder of how many Articles your creed consisteth If you reteine the
Rome o Ibid. by our having no Communion with her idolatrous service And hee needs not recant that exposition for the best protestant Divines unanimously professe to renounce p Iuel Apol. Eccles Anglio p. 88. c. Mr. Calvin In stit lib 4. ca. 2. §. 9. Dr. Rivet Cathol orthod tom 1. Tract 2. quaest 2 page 289. nothing of that Church but her errors her contagions her corruptions her idolatry superstition and tyrannie And albeit these would not permit us to abide joyned with her in Communion and the outward exercises of Religion yet even these never removed us from a purpose of persevering constantly in those things which she hath that are good as we learn from that learned and famous Doctor Rivet q Variae ipsius Ecclesiae Romanae haereses Idolatria multiplex horrenda Tyrannis nobis minimè permiserunt ut cum ea in religione exercitio conjuncti perwaneremus quam vis nunquam nos dimoverint a proposito conslantèr in cis quae et ipsa bona habent perseverandi Riv. loco citato See Hooker Eccles pol. l. 4. § 7. ad fin If as some affirme t Christ on his Throne pag. 24. the Surplice Crosse in Baptisme kneeling at the Sacrament standing at the Creed bee popish drosse Romish superstitious Ceremonies this indeed might breed a quarrell against the Rubrick but to take this occasion to vent our disaffection to the prayers is to make a quarrell against them A wise man will not rent his clothes though he rips off that lace that is offensive And truly I am verily perswaded that if those offences found in the common-Prayer Booke which are complain'd of as so many Grievances and pressures upon mens consciences I say if they were rightly scanned and weighed in the ballance of an impartiall judgement even by no other then Mr. Calvins owne distinction wee should find most of them deserve rather our neglect then our consideration Heare what that judicious man and notable instrument of Reformation saith Pr. London 1634. infolio In his third book of Instit chap. 19. sect 11. translated thus by T. N. If thou doe any thing by unseasonable lightnesse or wantonnesse or rashnesse not in order not in fit place whereby the ignorant and weake are offended that same may be called an offence given by thee because it came to passe by thy fault that such offence was stirred up And it is alway called an offence given in any thing the fault whereof came from the doer of the thing it selfe It is called an offence taken when a thing which is otherwise not evilly done nor out of time is by evill will or by some wrongfull maliciousnesse of mind drawne to occasion of offence For in this case was not offence given but these wrongfull Construers doe without cause take one * And upon whom shall that we light in this case Mat. 18.7 With that first kind of offence none are offended but the weake but with this second kind sowre natures and pharisaicall scornefull heads are offended Wherefore wee shall call the one the offence of the weake the other the offence of the Pharisees and wee shall so temper the use of our liberty that it ought to give place to the ignorance of the weake brethren but in no wise to the rigorousness of the Pharisees thus farre Mr. Calvin Now let this of that worthy mans impannelling be the Iury and we will joyne issue and proceed to a tryall even our Adversaries being judges Where is the lightnesse where is the wantonnesse the disorder the unseasonablenesse that gives offence in our publike forme of prayer Can you charge any of these crimes upon the glorious Reformers of our Church which composed it or upon the numerous company of Orthodox and grave pastors that have constantly used it I doe verily beleeve you will not you cannot But if you aske me where the evill will the wrongfull maliciousnesse of mind wrongfull Construers sowre natures and pharisaicall scornefull heads which draw things by misconstruction to occasion of offence If you aske where these are I am loath to be rash in judging yet I thinke if a tree may be knowne by the fruits I could goe neere to give you the description of such an one in a few characters Letthe Reader look over the Book of grievances and tell me if he cannot easily discover occasions very poore occasions snatchtat to vilifie scorn and jeere our sacred Liturgy To give you but one instance In Churching of women when the Minister hath said O Lord save this woman thy servant the Clarke answers which putteth her trust in thee would any head imagine besides L. H'es that the Clarke tels the Minister the woman putteth her trust in him or when the Minister saies Bee thou to her a strong Tower would any man that hath so much as common sense suppose that this saying had reference to the Clarke as if hee were to bee a tower to her 'T is an old caveat Noli ludere cum sacris Our Saviour calleth them swine that will turne and rent those that have cast pearles before them If men would have us comply with them let them lay aside their maliciousnesse and sinister interpretations and make their ignorance and weaknesse their plea to draw us which are like to bee the strongest and in Mr. Calvins opinion should be the only motives Now for as much as the Idolizing of our Christian liberty and not the Idolizing of our Liturgy only is the maine ground of these and many other jarres I shall for the conviction of some the satisfaction of others and the moderation of all adde the opinion of some learned and judicious Divines such as are as I thinke beyond exception to this purpose first Herein also many men doe erre because as though their liberty should not bee sound and safe unlesse it had men witnesses of it they doe undiscreetly and unwisely use it By which unseasonable using they many times offend the weake brethren so that there is offence on one side as well as on the other which is now a dayes not considered as if but one sort of men could be offended You may see at this day some which thinke that their liberty cannot stand unlesse they take possession of it by eating of flesh on Friday I blame not that they eat but this false opinion must be driven out of their minds For they ought to thinke that by their liberty they obtaine no new thing in the sight of men but before God and that it standeth as well in abstaining as in using If they understand that it maketh no matter before God whether they eat flesh or egges whether they weare red or blacke garments that is enough The conscience is now free to which and not so much to the outward man the benefit of such liberty was due Therefore although they doe afterward abstain all their life long from flesh and weare alway but one colour yet
up I conceive the Ancients caused it so to be ordered for the dignity of the Gospell And the Church may for the like reason order that in the reading the Gospell should be ushered in with an Epistle 2. If the Author were put to that streight that he should have but one part of the new Testament I am perswaded that he would preferre the Gospel of our Saviour and yet I should have more charity in mee then to conclude in his words That hereby The Epistle was contumeliously debased but the Gospell superstitiously exalted Pag. 21. A second abuse is Pag. 20. and surely 't is a great one that the Acts Revelation c. are stiled Epistles and surely he abused the Scripture very much that said It was the Epistle of Almighty God sent to his Church The third abuse is Pag. 21. that never a full passage is read but a shred And I pray why Why because wee begin after the beginning of a Chapter And truly he might have said as much of a Chapter if he had pleased that it is but a shread though I dare not say so for all men know the holy Pen-men of the Scriptures did not divide their Writings into Chapters but it was done afterwards and we see that men have differed too in the division of them and I see no reason but any particular Church may appoint what portions of Scripture she thinks fittest to be read at severall times Now whereas he sayes there is not a full passage read because they cut off before the end of a Chapter I would faine have any man instance in any one Epistle or Gospel where the sense shuts not up as fully as the 21 Chapter of the Acts doth As for the Gospel in particular I say but two things 1. That hee may finde better reasons for the choise of them then conformity with Sarum if hee would take the paines to consult with Hooker who hath abundantly answered all cavels about the Liturgie 2. If there be any foolish superstitions in the heads of some men about the Gospel we must not so farre runne into prophanenesse as to make the Gospel guilty of it nor faulty for it for upon such grounds wee should shortly have cause to abandon our whole Bible as well as our Liturgie I think there is no man will speake against the Pag. 22. Creed which is produced in the next place except Jo. Turner would have his inserted in stead of that which was drawne up by a Councell Pag. 24. For the predication as he calls it or Sermon I think none can speake against it but Shelford and birds of the same feather that commonly sing the same note too Thus I have done with that which seemes to make against our Liturgie which perhaps the Author did not intend to such a purpose for in other parts of his book hee hath beene a good compurgator as I shall observe in the second place His whole book I may stile a perfect glasse in which we may see how cleane the face of our Liturgie is washed from all Popish superstitions how decently dressed Pag. 6. Wee may see to use his owne words how that black body that most mistie and dark piece is cleared And who can see this change from darknesse to light and not be thankfull In the first place He saith of the Homilies of the Church of England Pag. 26. they are most orthodox The same is said at the Assembly in Glasgow p. 88. and composed by the most sound Fathers of that English Church since the Reformation And why shal not the Liturgie composed by some and approved by others of them be of the same stamp Concerning the offertory Chap. 4. Page 31. He sayes that all the Rubricks in our English Liturgie hinder the abuse and misapplication of the almes of the people Pag. 33. The Church of England detesting this abuse offering up of the bread and wine plucked it up by the root put it far away from their book Pag. 36. But no wayes the English for in this place they passe the honour of the Saints they speake not of the benefit of the dead and the blessings they crave to the living have no reference at all to the oblation of bread and wine for they have plucked up by the root that pestiferous weed Pag. 43. Cap. 5. Pag. 43. Speaking of those peeces of the Canon whereby the consecration and oblation of the great Sacrifice as they call it is performed he saith This unhappy heart the English had pulled out that the serpent might never againe revive amongst them Pag. 44. Pag. 44. A Rubrick for consecration alone then had beene suspicious especially here where the English Pag. 44. yea no reformed Liturgie had any formes of consecration Note here hee acknowledgeth that there are reformed Liturgies besides ours Pag. 47. Pag. 47. When the prayer which stood here in the English Liturgie is some impediment in their way opposing their Popish consecration c. Pag. 50. The English book hath two sentences which crosse transubstantiation and are against the corporall presence in the elements Pag. 61. Cap. 6. Pag. 61. A Rubrick for oblation they the English have none The most of this prayer in the English is put after the Communion to be a thanksgiving and a spirituall sacrifice of praise to God for the blessings in the communion received Pag. 62. Pag. 62. These words Accept this our Sacrifice c. as in the English Liturgie they stand in a thanks-giving after the Communion have no such shew of a proper outward unbloody Sacrifice Pag. 75. The English avoid all these superstitions Cap. 7. Innocents rule Pag. 75. to say it The Lords prayer on the consecrate hostie they abhorre and put the prayer in a place where it cannot be possibly so abused Pag. 76. Pag. 76. The English have indeed this prayer That our bodies may be clensed by his body c. But in a place that puts it out of all suspition to wit before the consecration Pag. 82. Pag. 82. That golden sentence of the English Liturgie that served much to hinder what ever evill imagination people might have taken of a grosse corporall presence of Christs body and blood in the elements or on the Altar either from the words in hand or any other that golden saying Eate this in remembrance of me The Speech at Glasgow p. 60. For feare of Popish transubstantiation the English put to this sentence Drink this in remembrance c. These words of the Masse Vt fiat corpus sanguis whence all Papists this day conclude Transubstantiation the English put out of their booke for feare to further by them this heresie pag. 93. Pag. 93. The golden sentences of the English which here were put in as Antidotes to the venome of Transubstantiation Reader by this thou may'st see the great evils wherewith saith R. B. K. * In the Preface to his Parallel the English Liturgie hath afflicted both Church and State Surely that was one which hee speakes of pag. 47. That some of these prayers were an impediment in their way that compiled the Scotish Booke opposing their Popish consecration Me thinks our Liturgie might take up the words of our Saviour against his enemies Many good works have I shewed you for which of them doe you stone me Touching the third part which I made of the book a Discoverie of errours I shall heartily joyn in evidence with the Author and sue for Justice But yet I must professe that notwithstanding all that is demonstrated against it I can see no reason but that all those most abominable passages of the Masse may in good reason be refused and abhorred too by those that doe cordially embrace the English Liturgie Lord we beseech thee to keepe thy Church and household continually in thy true Religion that they which doe leane onely upon the hope of thy heavenly grace may evermore be defended by thy mighty power through Christ our Lord. Amen FINIS Errata Read through every page An Epistle to a private friend p. 6. l. 28 r. in this valley p. 23. l. 23. r. to be beaten p. 30. l. 36. r. ebullition p. 31 l. 13. r. affect In the Margin Pag. 10 r. Granad p. 13. r. in Domino