sighs within us helpeth that dulness ignorance and blindness in us teaching us how and what to pray for And he that searcheth the heart knoweth the meaning of the spirit What sighs and groans proceed from the spirit from the motion and breathing of the spirit because it maketh Intercession for the Saints according to the will of God It teacheth the Saints to pray according to his will it worketh in us those wishes and desires and kindleth in our hearts those earnest fervent and ardent affections sighs and groans which please God This we all acknowledge that we can do nothing in prayer without the help of the spirit which stirreth up earnest affections desires and groans in the heart but this spirit of God doth not exclude reason and prudence or any helpes that may be afforded us to forward us in that good duty but joyneth as it were with them and followeth them with his assistance In the performance of this duty of prayer three things are especially requisite and needful 1. To pray with Understanding to know what we say and what we pray for 2. To pray in Faith to come in the name of Christians to ask those things that are agreeable to Gods will believing that God both can and will hear us and help us and answer our Petitions as far as he shall see and judge fitting for his own glory and our good 3. To pray in the Spirit with zeal fervency intention of mind and spirit and with earnestness and true Devotion of the heart Now who can say but a man may pray with Understanding pray in Faith and pray in the Spirit with true Devotion of heart and with sighs and groans when the prayer is uttered after a prescript form or read upon a Book We grant that prayer is a spiritual work proceeding from faith neither is faith in any but there is some power to utter some matter of prayer in every one that prayeth in faith and to open his mind and to pour out his desires in some measure and that no prayer is regarded of God unless it do proceed from faith But because some are so overwhelmed with ignorance others so weak in expressions and dull in their conceit and some so perplexed in mind and disturbed in their thoughts that they cannot tell how to pray or what to utter of themselves therefore they need the help of a set form of prayer prescribed by another or may joyn with another in a form that is read upon a Book Yet when we pray thus by a Book we do not fetch the matter from the Book but from our hearts with sighs and groans only we are helped by a Book as the Congregarion which prayeth with the Minister is helped and stirred up by the Minister for the manner of delivery of their prayers unto God Christ himself appointed a set form saying not when you meditate but when you pray say thus c. Luke 11. 1 2. Object 3. Read Prayers were devised by Anti-Christ and maintain Superstition Idolatry and an idle Ministry Answ There were Liturgies in the Church of old before Anti-christ was set up in his Throne and the prescribed forms delivered in the Scriptures to be used and which were practised in the Church as you have seen before recited shew the thing to be allowed of God We may farther adde this that in singing of Psalms we cannot but confess They did read them upon a Book and did sing them to the Lord and many of those Psalms are full of Petitions and Prayers as is evident to all men These forms were first set up and are still continued for Order and Uniformity to avoid offences and inconveniencies which then did and still may arise in the Church neither doth it maintain an idle Ministry Our Ministers have liberty not only in private but in publick both before and after their Sermons to exercise their gift of prayer and to enlarge themselves upon any emergent occasion or opportunity afforded as God shall enable them and they themselves shall judge fit or any way expedient and needful Besides in all the Reformed Churches they have a Liturgy and yet have able Ministers Again if Read prayers and Imposed Liturgies be Idolatry where shall we find a visible Church For all Churches that are and have been for many hundred years have had Liturgies either Imposed or Allowed yet not branded with Idolatry Superstition or any such reproachful terms Obj. Set Forms and stinted Prayers cannot be as necessity doth require Answ The prayers of our Church are publick prayers and Common-Prayer They are called publick prayers in regard of the time and place when and where they are used and Common Prayer in respect of the persons that assemble together unite and joyn their hearts and voices together in their prayers and petitions unto God all joyn together So that no man can expect that the private necessities of particular persons unless there be some extraordinary cause can be there recommended unto God in their publick prayers and Common-Prayer of the Church Now no man can deny but some things are necessary to be prayed for at all times and for all persons as the confession of our sins and prayer for the forgiveness of them For the acceptance of our persons and prayers for our protection from danger for peace for grace to live well according to Gods Laws and the like Of these there may be a set form prescribed and used in the Church some things again are not necessary at all times these are not required but at special times and occasions to be used as the particular necessities of the time require as in time of War for Peace and deliverance from our Enemies prayers in the time of Dearths â—lagues Pestilence or any great Mortality prayers for Rain for Fair-weather in the time of Need and Thanksgiving accordingly For these also there may be a set form in the Church but for that which is extraordinary the Ministers may supply we do not say that a set form is of absolute necessity either in publick or private prayer If there were in all a perfection of knowledge and faith a quickness of conceit and a full freedom and power of expression we should not need the outward help of Form or Book But in the publick Service of the Church a form is only prescribed and required for convenience to prevent some miscarriages and extravagancies which otherwise might arise Thus we have Answered all the chief Objections which are made against all set forms of prayer and shewed you the true Grounds and Reasons how they came up at first and why they are still continued not for any absolute necessity we put in them but only for conveniency to prevent Schisms stop Errors preserve Order Unity and Uniformity in the Church and how we hold them lawful and allowed of God We are now to come to those exceptions which are made more directly and precisely against our Book of Common-Prayer Established and
and slugging thereby to quicken their attention raise their Devotion and by degrees to bring them to the understanding of that which was said that they might not offer a blind sacrifice to God but might do all with Knowledge and Devotion These things they thought fit and necessary and we conceive no understanding man can count them unlawful or can justly except against them Obj. But it may be said these things might be good and necessary at that time but now we have more light to discover Errours and many take offence at the Book Therefore to give satisfaction it were good that it were put down Answ To this it may be answered We cannot discover Errours where there be none though some may and many times do judge some things to be Errours wherein they erre themselves they being none But 1. Whereas many people stand much upon this saying That we have more Light then our fore-Fathers had we desire to know what Light it is either it must be a natural Light or a spiritual Light and that either Inspired or Revealed either it must be meant of the Light of knowledge or of the Light of grace or it must be meant of a general Light which is common to all men or of a particular Light which is imparted in a more special way to some peculiar persons either by Inspiration or Revelation we know of no other kind of Light Now we confess if we look upon the generality of our people of these times though some be blind and ignorant enough we have generally more Light of knowledge then our fore-Fathers had because we have more plenty of the means of knowledge we have the Scriptures open in our own Tongue to be read by every one that either can or will read which before were kept from the common people we have Divine Service read also in our English Tongue which before was all in Latine Then we have constant Preaching Teaching Catechising to bring the people to knowledge so that we have more Brain-knowledge for Discourse then our fore-Fathers had But then look again upon the generality of our people in their Carriage Conversation Lives and Actions we cannot but see that we have less Saving knowledge less Light of grace in our hearts then our fore-Fathers had Then again though the general sort of men of our dayes have more Light of knowledge then our fore-Fathers had as having more means of Instruction to gain it though less Light of grace in their hearts Yet look upon particular men not to mention the times of the Primitive Church when they had those extraordinary gifts of the Spirit what particular men can we name either of these our times or of late times who had more Light of knowledge that is more Learning or more Light of grace that is more Holiness and Graciousness in their Lives then either those ancient Fathers who were since those Miraculous Gifts ceased Ambrose Hierome Augustine and others or then those who were the Reformerâ— of this our Protestant Religion and Martyrs the Compilers the Composers and Defenders and maintainers of this Book Search the Acts and Monuments of our Church take a full view of their Examinations Disputations and especially their Godly and Divine Letters you cannot but see how full they were of Light of Light of the spirit of knowledge of zeal of grace of holiness and all spiritual Gifts You shall there find how roundly and resolutely Mr. Philpot replyed upon Doctor Morgan Thou art not able to answer the Spirit of God which speaketh in me for the defence of his true Religion I am able by the might thereof to drive thee round about this Gallery before me We have little cause if we compare with them to brag of our Light as if we had more Light of knowledge or more Light of grace then they had but may remember the old Proverb Young Folks and Children think their Fathers to be Fools but their Fathers know them to be Fools As for those who are Enthusiasts pretending to immediate Revelations and depending wholly upon the Light and Guidance of the Spirit neglecting and despising the means which God hath appointed us we cannot but account them either meer Fancies or the Delusions of the Devil 2. Whereas it is pretended that many take offence at this Book We know there is Scandalum Datum and Scandalum Acceptum an Offence given and an Offence taken Many take an offence where no just cause where no just occasion of offence is given The Jews Scribes and Pharisees often took offence at our Saviour Christ as we find in the Gospel at his Words at his Works at his Doctrine at his Miracles yea at his Life and Conversation that he was a Glutton a Wine-bibber a friend to Publicans and Sinners yet no just cause of offence was given by him Some are so nice and curious so fantastick and self-conceited in these days that they take offence at every thing yea at nothing things of no Concernment as the Bull is offended with a Red colour the fault is not in the things but in themselves But for those things which were excepted against as offensive in the Book of Common-prayer being most of them Words Phrases of Speeches wrong Translations or somewhat hard expressions They are all or most of them especially such as gave any seeming ground of just exception are Altered Corrected or Expung'd in this our new Book of Common-prayer to give satisfaction But to put down this Book and set up a new Form they did not think fit and considerable Reasons may be given for it 1. If they should put down this Book when as no man can alledge that there is any thing in it Repugnant or contrary to the Word of God nor any necessity requiring it it must needs be accounted a great disparagement to the Wisdom and Judgment of our first prudent Reformers of this our Protestant Religion who were counted Learned Godly and Wise-men took a great deal of pains and care to compose it and setled it as they thought with a great deal of Wisdom and Discretion yea gave their Lives to the Fire to maintain it We have great cause not only to Honour them but to preserve their Credit and Esteem because a part of the Credit of our Protestant Religion dependeth upon their Credit ye know what odious and Reproachful terms some brand our Religion with and therein blast the Credit of our Reformers also The Lords and Commons who did put down this Book of Common prayer yet were so tender of the Honour of our first Reformers that in their Preface to the Directory which is to be seen by all they profess to the World that they did it not from any love to Novelty or intention to discourage our first Reformers whom we acknowledge say they as excellent instruments raised by God to be in the purging and building of his House and desire to be had of his and our Posterity in everlasting remembrance with
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
read of them and in the Churches of the Laodiceans And for that of 2 Tim. 3. 16. we confess that the whole Scripture is given by Inspiration of God and is profitable to teach to convince to correct and to instruct in righteousness But withall no man can deny but one part of the Scripture may be far more Edifying far more profitable for the people then another Then what are all these Texts to the purpose we find in the ancient Records that the Jews in Gods ancient Church had their several Sections Parts and Portions of Scripture which they called Paraschioth distinct parcels set out to be read on the Sabbath days which St. Luke calleth Lectures Act. 13. 15. After the Lecture of the Law and the Prophets c. shewing that a part was read out of the Law and a part out of the Propheâ—â— And in the Primitive times we do not find that they were tied either to read or to expound upon one Book wholly and go through it all along in order but took parts and portions of Scripture such as they accounted most useful and profitable for the people most Edifying and also most proper for the time which they did not only read but expound and preach upon especially these select Epistles and Gospels as may plainly appear to any man by the many and several Postills which are extant upon them Object The Responds and Answers of the Clerk are not fitting none should speak in the Church but the Minister Answ We acknowledge as the Minister is the Mouth of God unto the people by Preaching so he is the Mouth of the people again to God by prayer But then 1. You must remember to conceive of the Minister as the servant of the Church and helper of the Congregation in prayer he is not there as a private man praying only for himself and pouring out his own necessities but as a publick person presenting to God the Petitions of the people their prayers And surely we must needs think and judge though the bodies of the people be there present yet if their hearts if not their lips do not joyn with him those prayers which he maketh and there poureth out being their prayers and in their behalf cannot be said to be the prayers of the people or any way effectual for them or acceptable to God from them but rather accounted by God a delusion in them seeing he is but their Mouth their Speaker to deliver and present their Petitions to God to utter them for the people and in their behalf It is a great mistake in people to think that in the Common-prayers of the Church the Minister can do all their duty to God for them without them They must consider they come not to the Church the House of prayer to hear the Minister pray but to pray themselves and to joyn their hearts if not their voices with the Minister in the Common-prayers of the Church 2 You must also take notice that this is Common-prayer wherein all should joyn and unite their hearts together if not their voices in their joynt and common Supplications unto God that they may the better prevail with God the whole Congregation should agree and joyn with the Minister in them as the Apostle sheweth in 1 Cor. 14. 16. where speaking of him that prayed in the Church with a strange tongue not understanding of the people he saith How shall he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he knoweth not what thou sayest whereby it appeareth that at that time it was the custom of the Church Though one the Minister utter'd the prayers yet all the Congregation agreed to them witnessing and giving their consent unto them by answering Amen following and sealing them up with the Devotion of their hearts as prayers are the Ejaculations and lifting up of our hearts to God so stiled Hos 14. 4. The calves of our lips they are those sweet odours Rev. 5. 8. those rich presents Act. 10 4. which being carried up to heaven do best testifie our dutiful affection and are the most undoubted means to purchase any favour at the hand of God You know what St. James saith Jam. 5. 16. The prayer of the righteous availeth much with God if it be fervent the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number the prayer of one righteous man is strong and forcible with God Joshuah by his prayer made the Sun to stand still in the Firmament Josh 10 Hezekiah made the Sun to go back ten degrees in the Dial of Ahaz Es 38. 8. Elias by his prayer did shut up heaven 1 King 17. 1. and open heaven 1 King 18. 45. yea fetcht fire thrice from heaven Peter by prayer raised Tabitha Act. 9. Paul Eutychus Act. 20. Yea it stayeth the very hand of God when he is ready to smite God himself speaketh to Moses Exod. 32. 10. Let me alone that my wrath may wax hot against them Moses stood in the gap to turn away Gods anger from them and by his prayer stayed his hand Quis te Ligavit Domine Deus Ligatum habent Sancti Deum ut non puniat nisi permiserint ipsi ut non puniat nisi dimissus ipse saith Bernard The Saints of God do bind God that he cannot punish except they give way If the prayer of one righteous man be so powerful with God the prayers of many righteous can not but prevail more we have a special promise Math. 18. 20. Where two or three are gathered together in my name I am there in the midst among them saith our Saviour Multi nimirum cum Congregantur unanimes sunt magni multorum preces impossibile est contemni saith Ambrose many Littles make a great body and such forces do as it were besiege God and make him yield God cannot but hear the prayers of many they are like the roaring Sea or like a Thunder-clap in the ears of God Not to trouble you with our own Chronicles how the men of St. Edmonds Bury prayed against that cruel Tyrant Swanus and the Lord heard them and smote Swanus that he died roaring and yelling and they were delivered There is a memorable story in our ancient Monuments how in the hoast of M. Aurelius a Company of Christian Souldiers by prayer obtained Rain when all the hoast was like to perish for want of water they also obtained Thunder-bolts to be thrown from heaven in the faces of their enemies and thence were called Legio Fulminea We have divers examples in the Scriptures I shall name but one you read Act. 12. 1. that Herod stretched out his hand to vex certain of the Church he killed James the Brother of John with the Sword proceeded farther and took Peter and put him in prison intending after the Passover to bring him out unto the people for ought we know for execution it is there said ver 5. earnest prayer was made of the Church for
to Hadley to be burnt and took his leave of his Wife and Son he gave to his Wife this Book of Church Service then so called set out by King Edward this Book of Common-prayer which he alwayes used in his Imprisonment as the last token and best token of his love unto her Here you see the judgment of this glorious Martyr who was the true Servant of God stood for our Religion to the Death in those fiery times of Queen Mary Sealing it with his blood how much he prized this and highly esteemed it To this I might adde the Authority and Judgment of Arch-bishop Cranmer Latymer and Ridley with many more who were the makers of this Book and content to give their Lives to the Fire to defend it and our Religion They could not see neither judge any thing in it to be Popish Superstitious Idolatrous or Anti-christian we should not therefore accuse it wrongfully or defame it wilfully without cause Are we wiser then all they or more Conscientious then they If we had but modesty and the grace of humility in us we could not but suspect our own Judgment and think we are deceived unless we would be of the mind of Abelardus singular and cross to all and say as he did and was wont to say Omnes alii sic ego non sic All men are of this mind and judgment but I am of another howsoever we should not reproach it or speak thus Contemptuously of it Si accusasse sufficiaâ— as the saying was of old if it be enough to Accuse Traduce and Defame without Proof Ground or Reason Innocence it self cannot go free Some passages in it perhaps may seem strange to such as are ignorant or have a prejudice against it by reason of some Rash High aad Self-conceited Spirits who had more Zeal then Knowledge who were among us in these late distracted times inveighing openly against this Book and against all Antiquity never understanding the Grounds of things nor dreaming of such a miraculous change as hath come upon us untill they come to know the true Reasons of them 1. The Book it self in general it cannot but make a man of Understanding to admire the boldness of some Raw Young Self-conceited Zealots who should cry up this Book of Common-prayer for Popery and condemn it so confidently as Popish when as 1. The Papists themselves will not own it nor acknowledge it nay they detest it abhor it and condemn it aâ— Heretical and account and call us Hereticks for maintaining it and for using it Though Queen Mary was helped to the Crown especially by the aid and assistance of the Suffolk men who were alwayes forward for the promoting of the Gospel and for our Protestant Religion and promised them faithfully that She would not alter the Religion then Established being this our Protestant Religion yet as soon as She got possession of the Crown She not only neglected her promise made but punished one Mr. Dobbe living about Windham side strangely for putting her in mind of her promise setting him three times in the Pillory to be a gazing stock to all men for the Terrour of others and made it her chief work care and study with her Adherents to put down with all possible speed that might be this our Book of Common-prayer and set up their old Latine Service She came to the Crown but in July and in the next Moneth August 27. The Service began in Latine in Pauls Church at London There was a rumor spread abroad of Arch-bishop Cranmer that he had Recanted and Revolted from his Religion caused the Mass to be said at Canterbury and had himself said Mass before the Queen c. To purge himself and to shew to the world that all was untrue and meer scandal and that there was no such matter but that he was constant in the truth he sent out a Declaration in Print dated Sep. 5. the next Moneth wherein he cleared himself from all such false Aspersions and added withall that if it would please the Queen he with Peter Martyr who was then come from Oxford to London and five or six more whom he would choose would in open disputation maintain the Book of Common-prayer with the Ceremonies and Rites there prescribed and the Doctrine of our Church set forth in the time of Edward 6 by the Scriptures and Fathers against all persons whomsoever But while he was in expectation to have this Disputation obtained he with other Bishops were laid fast in the Tower and Peter Martyr suffered to depart the Realm who went to Argentine And in the next Moneth Octob. 5. begun a Parliament wherein this our Book of Common-prayer was put down and the old Latine Service set up throughout the Land Now with what face can any man say that this Book of Common-prayer is Popery when as the Papists themselves will not own it nay detest and abhor it yea proclaim for Heresie this Book of Common-prayer bent all their strength and endeavours with all possible speed to suppress it yea condemn us count us and call us all Hereticks for using defending and maintaining it 2. Again if they had so much Learning and Understanding as to understand the Monuments of our Church they might be informed that this Book of Common-prayer was at first Composed and made by Mr. Cranmer Arch-bishop of Canterbury Ridley Bishop of London Latymer Bishop of Worster and divers others Wise Learned and Godly men in the time of Edward the Sixth upon the first Reformation of our Religion Bishop Ridley was the first that read this Book of Common-prayer in Pauls Church at London preached in the Forenoon in the Quire and in the Afternoon at Pauls Cross to commend this Book unto the people and to perswade them to accept it and embrace it These men the makers of this Book were at that time the only Opposers of Popery which had long been fostered and continued in this Land and was then in the height These were the men who were the greatest and chiefest Opposers of Popery stood for our Protestant Religion against the Pope and all his Adherents against all the Papists and Popish Bishops yea stood strongly to the Death Sealing it with their bloud being burnt immediately after in Queen Marys days for the profession of it which if they had not done in all probability our Protestant Religion had been much weakned if not wholly suppressed and utterly extinguished But God was pleased to shew his strength in their weakness and to give them that constancy whereby many were Confirmed in the truth and Converted to the truth The beheading of Martyrs as Justine Martyr speaketh â—is like the cutting of Vines the more they be cut the more they prosper and fructifie so it was with the burning of Martyrs Sanguis Martyrum Semen Ecclesiae was the old saying The bloud of the Martyrs the Church is not destroyed but watered and refreshed It is a very Memorable thing which Mr. Fox reporteth in the
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