CORNELL UNIVERSITY LIBRARY BOUGHT WITH THE INCOME OF THE SAGE ENDOWMENT FUND GIVEN IN 189I BY HENRY WILLIAMS SAGE Cornell University Library BX5145 .C26 1841 HIstoiv of conferences and other proceed I olln 3 1924 029 446 360 Cornell University Library The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924029446360 A HISTORY OF CONFERENCES AND OTHER PROCEEDINGS CONNECTED WITH THE REVISION OP THE BOOK OF COMMON PRAYER ; FROM THE YEAR 1558 TO THE YEAR 1690. EDWARD OARDWELL, D.D. ' PRINCIPAL OF ST. A.LBAN S HALL. OXFORD: AT THE UNIVERSITY PRESS. MDCCCXL. This volume is a sequel to the one entitled " The two Books of Common Prayer, set forth by authority of Parliament in the reign of King Edward VI, compared with each other;" and the two volumes jointly are in- tended to contain a complete documentary history of the English Liturgy from the period of the Eeformation down to the present time. CONTENTS. INTRODUCTION. The state of religious opinions and parties during the reigns of Edward VI. and Mary. The two objects of the Enghsh reformers. . . . the different parts they were allowed to take. . . . theif incidental advantages. . . . the character of the Sovereign. . . . the state of religious con- troversy. . . . illustrated from the cases of the Eucharist and clerical vestments. . . . the progress of change. . . . exemplified in the second Service-book of King Edward. . . . changes made in the communion service. ... in the rubric respecting vest- ments. . . . principles involved in those changes. . . . opinion of Lord Bacon. . . . the English reformers in exile. . . . the exiles at Frankfort. ... at Geneva. . . . state of rehgious opinions on the accession of Elizabeth. . . . sentiments of moderation. . . . divines who had remained in England. . . . Archbishop Parker .... influence of the exiles. . . . character of Elizabeth. . . . the tendency of her measures. CONTENTS. CHAPTER I. The revision of the Liturgy in the reign of Elizabeth. The Queen's neutrality. ... efforts of the two great religious parties. . . . the Queen's proclamation. . . . committee of revi- sion. . , . the only prudent method. ... of whom composed. . . . Guest added to the committee. . . . the report he made to Cecil. . . . the convocation. . . . articles presented by them to parhament. . . . approved by the two universities. . . . the Queen withdraws her bill of uniformity. . . . conference of divines at Westminster. . . . questions for discussion. . . . proceedings of the conference. ...'. bill of uniformity again brought before parliament. . . . passed. . . . opposition in the house of lords. . . . changes made in the Liturgy. . . . effects of these changes. . . . with reference to the Eucharist .... to clerical vestments .... extraneous influences .... conformists actuated by different motives .... sentiments of the clergy in general .... the con- vocation .... articles proposed in the lower house. CHAPTER II. Documents connected with the revision of Queen Elizabeth. I. The Device for alteration of religion in the first year of Queen Elizabeth, (supposed to have been drawn up by Sir Thomas Smith). Cotton Libr. JuUus F. 6 II. Dr. Guest to Sir William Cecil, the Queen's Secretary, concerning the Sei-vice- book newly prepared for the Parliament. Corp. Chr. Coll. Camb. vol. 106 III. The firist Proposition upon which the Papists and Protestants disputed in Westminster Abbev. The Discourse of Dr. Home. Fox's Acts and Mon. and Corp. Chr. Coll. Camb. Vol. 121. Synodalia. . . . IV. The answer of Dr. CONTENTS. vu Cole to the first Proposition of the Protestants. Corp. Chr. Coll. Camb. Vol. 121. Synod V. The Protestants' Dis- course prepared to have been read in the pubhc Conference at Westminster on the Second Question. Corp. Chr. Coll. Camb. Vol. 121. Synod ....VI. Dr. Cox's Letter to Wolfgang Weidner, with an account of the disputation at Westminster. Corp, Chr. Coll. Camb. Vol. 241 VII. A Letter of Jewel's to Peter Martyr, concerning the Disputation at Westminster. Burnet, Hist. Ref. Vol. in. Part 2. pp. 360—362 VIII. The Oration of Abbot Feckenham in the ParUament House, 1559, against the Bill for the Liturgy. Corp. Chr. Coll. Camb. Vol. 121. Synod. CHAPTER III. The revision of the Liturgy in the reign of James I. The progress of Puritanism. . . .the cross and the surplice. . . . the auxiliaries of the Puritans. . . .the loftiness of their pre- tensions. . . . causes of the support they met with. . . . proceed- ings of the high commission. ... dissatisfaction with the government. . . . want of occupation. . . . illustrated in the con- spiracy of 1603.... all non-conformists treated as state- offenders. . . . non-conformist ministers. . . . opinions of eminent statesmen respecting them. . . . publications on the subject. . . . Cooper, Bishop of Winchester. . .' . Bancroft, afterwards arch- bishop of Canterbury. . . . Hooker's Ecclesiastical PoUty. . . . the close of Elizabeth's reign. . . . the millenary petition. . . . sentiments of King James. ... he grants a conference. . . . advice of Lord Bacon. . . . declaration from the two Univer- sities. . . . the King's proclamation. . . . divines convened at Hampton Court. . . . statement of Dr. Montague. . . . resolutions adopted by the King. ... his method of carrying them into effect. ... the iilterations made in the Liturgy. . . . disappoint- ment of the Puritans. . . . petition from the Diocese of Lincoln ... plans of moderation. . . . strong opinion expressed of their futihty. . . . decided answer in their favour, a 4 CONTENTS. CHAPTER IV. Dacuments connected with the revision of King James I. I. A proclamation concerning such as seditiously seek reformation in Church matters. Wilkins' Cone. vol. iv. p. 371 H- The opinion of Jlatthew Hutton, Archbishop of York, touching certain matters, like to be brought in question at the Con- ference. Strype, Whitgift, vol. iii. pp. 392—402 III. King James to some person unknown in Scotland, concerning the Conference at Hampton Court. Cott. Libr. Vespasian, F. 3. .... IV. A letter from Court by Toby Matthew, Bishop of Durham, to Archbishop Hutton, giving an account of the Con- ference. Strype, Whitgift, vol. iii. pp. 402 — 407. ... V. The sum and substance of the Conference at Hampton Court, contracted by William Barlow, D. D., Dean of Chester. . . . VI. A letter from Patrick Galloway to the Presbytery of Edinburgh, concerning the Conference. Calderwood's Hist, of the Ch. of Scotland, p. 474 VII. Archiepiscopo Cantuariensi et ahis pro refor- matione Libri Communis Precum. Rymer, vol. xvi. p. 565. .... VIII. A Proclamation for the authorizing of the Book of Common Prayer to be used throughout the realm. Wilkins' Cone, vol, iv. p. 377- CHAPTER V. Interpolations charged against Archbishop Laud. Quickness to discover matter of accusation. , . . readiness to give it credence. . . . character of Abp. Laud. ... his vigilance over the press .... his instructions respecting works written against Popery... . . displeasure created "The news from Ipswich" .... Sermons by H. Burton. . . . form of prayer for the 5th of November. . . . for the pubhc fast of 1636. . . . forms of prayer, &c. on different occasions. . . , alteration in the prayer for the CONTENTS. ix royal family. . . . made by competent authority. . . . alteration in one of the Epistles .... no ground of accusation against Abp. Laud. . . . the change of " minister" into " priest". . . . not made by the Archbishop .... his speech in the star., chamber. . . . how far these charges were revived at his trial. CHAPTER VI. The proceedings of the conference at the Savoy. The time of the rebellion .... committee appointed by the house of lords .... entered actively upon their duties .... motives that actuated them.... the changes they agreed upon.... effect of their concessions .... ordinances proscribing the Common Prayer Book .... their natural results .... aided by collateral circumstances .... strong principles of church- ascendancy .... the king's declaration .... an exclusive desire for a strong government .... boldness of the dissenters .... their unreasonable demands .... the king's refusal. , . . proceed- ings of the episcopal clergy. . . . anxiety of the king's ministers respecting them. . . . the advice they gave as to the dissenters .... restoration of the Liturgy. . . . critical circumstances of the times. . . . the king's method of proceeding. ... a confer- ence resolved upon. . . . good policy of the court. . . . conciUating demeanour of the king. . . . the dissenters invited to make over- tures .... they deliver in proposals .... the groundless nature of their basis. . . . the answer of the bishops. . . . influence of ex- traneous circumstances. . . . the king's ample concessions. . . . his private reasons. . . . success of his stratagem. . . . satisfaction of the dissenters. . . . commission for the revision of the Ijturgy .... the instructions provided. . . . proper interpretation of them .... proper course of proceeding. . . . dissenters required to tender their exceptions. . . . the pohcy of such a method. . . . uncompromising principle of the dissenters. . . . their list of ex- ceptions and new Liturgy. . . . their high tone of language. . . . the bishops determine to act as judges .... their answers .... the rejoinder of the dissenters. ... its peremptory nature. . CONTENTS. teu days only remaining .... a personal debate .... its natural consequences. . . . Bishop Cosin's proposal .... disputation on one single topic. . . . general reflections as to toleration. CHAPTER VII. Documents connected with the conference at the Savoy. I. Proceedings of the Committee of Divines appointed by the House of Lords in 1641. Baxter's Life by Sylvester, B. I. P. 2. p. 369 II. The first Address and Proposals of the Mi- nisters to King Charles II. Baxter's Life by Sylvester, B. I. P. 2. p. 232. . . . III. His Majesty's Declaration to all his loving Subjects, bearing date October 25, 1 660. Wilkins' Cone. vol. iv. p. .560. . . . IV. His Majesty's Letters Patents for a Com- mission of Divines, bearing date March 25, 1661. Wilkins' Cone. vol. iv. p. 572. ... V. The Exceptions against the Book of Common Prayer, presented by the Ministers May 4, 1661. Baxter's Life by Sylvester, B. I. P. 2. p. 316.. ..VI. The Answer of the Bishops to the Exceptions of the Ministers. From the account of the proceedings of the Savoy Commis- sioners, published in 1661. . . . VII. The Disputation in vrhich the episcopal Divines were opponents and the Ministers re- spondents. From an account printed in 1662. CHAPTER .VIII. The revision of the Liturgy in the reign of Charles II. The king's intention to summon a convocation. . . . reasons for his change of plan. . . , convocation finally summoned. ... its pro- ceedings. ... it receives the thanks of the house of lords, excitement of the house of commons. . . . their resolute mea- sures. . . . more considerate proceedings of the lords, . . . they pass the bill of uniformity. . . .jealousy and suspicion felt by CONTENTS. xi the commons .... strong provisions added by them to the bill .... somewhat mitigated by the lords. . . . the bill receives the royal assent. . . . alterations made in the Liturgy. . . . amounting to about 600. ... no changes made to gratify the dissenters .... some changes made that were known to be galling to them .... the apparent design was to restrain and exclude them. . . . and they themselves so interpreted it ... . the fear that was felt of Laudian sentiments. . . . grounds for that fear .... Mr. Sancroft's book. . . . produced in the convocation. . . . employed in the revision of the Liturgy. . . . the great use that was made of it . . . . its leaning towards the Laudian theology. CHAPTER IX. The attempt made to revise the Liturgy in the reign of William and Mary. Defection from the side of the dissenters .... Dr. Tillotson. . . . still continued to promote a comprehension .... progress of that cause in the time of Charles IL . . .banishment of Lord Clarendon .... the cabal. . . . the cause supported by bishops and peers. . . . always disappointed. . . . Dr. Tillotson pronounces it hopeless .... the king's secret designs. . . . their constant and powerful influence. . . . the court and the dissenters in al- liance. . . . they continually th*art each other. . . . reasons for the quiescence of the episcopal clergy. . . . King .lames IL . . . new posture of affairs. . . , affinities between churchmen and dis- senters. . . . claims of the Church. . . . acknowledged by the dis- senters. . . . merits ou their part. , . . anger of the king. . . . many circumstances favourable to a coalition. . . . disposition of the bishops. . . . Archbishop Sancroft. . . . aids the prevailing sentiment. . . .what were probably his own convictions. . . . letter of the Bishop of Ely. . . . moderation of King William .... his caution as to the encouragement of the dissenters. . . . bills of comprehension and toleration .... the latter bill passed .... the former laid aside by the commons. . . . who resolve to petition for a convocation. . . . the lords join in the address. . . . the king advised by Dr. Tillotson to consent. ... a commission CONTENTS. of bishops and other divines. . . . concessions expected from them. ... much in advance of pubUc opinion. . . . letter of Dr. Comber. . . . Bishop Patrick. . . . his line of conduct. . . . pro- ceedings of the commission. . . . their report never made public .... question of re-ordination. . . . collateral circumstances . . . violences in Scotland. . . . the toleration recently obtained. . . . the non-jurors. . . . danger of making any changes in the Li- turgy. . . . the feeling of the convocation. . . . election of prolo- cutor. . . . objections of the lower house to the address of the bishops. . . . convocation prorogued. OHAPTEE, X. Documents connected with the attempted revision of William and Mary. I. Commission of William and Mary for the Review of the Liturgy, 1689. From Rennet's Complete History, vol. iii. p. 590. ... II. Letter from Lord Nottingham to Bishop Burnet, requiring him to attend as one of the King's Commissioners. From the original among the Burnet papers in the Bodleian .... III. Proceedings of the Commission of 1689. From Dr. Calamy's Life of Baxter, p. 452.. ..IV. Proceedings of the Commission of 1689. From Dr. NichoUs' Apparatus ad Defens. Eccles. Angl. p. 95 V. The particular acts and adjourn- ments of the Convocation of 1689. From Mr. Long's Vox Cleri, printed anno 1690, p. 59. (Comp. Wilk. Cone. vol. iv. p. 619.) VI. Letter to Dr. Tillotson, bearing date Oct. 5, 1689. From the MS. Library at Lambeth. Gibs. 930, No. 183.... VII. An Act for uniting his Majesty's Protestant subjects. From a MS. among the Burnet papers in the Bod- leian. CONCLUSION. No attempt at a revision since the time of King William. ap- plications made to the bishops for that purpose. ... is any new CONTENTS. xiii attempt necessary?. ... or desirable?. . . . admitted that the Li- turgy is capable of improvement. . . . such an attempt not ne- cessary. . . . except on one supposition. ... a case irrelevant and unprofitable to discuss. ... is the attempt desirable ?. . . . prac- tical difficulties. . . . supposed case of such an experiment. . . . favourable occasions at the restoration and the revolution. . . . danger of opening the question. . . . opposite objectors would rush in. . . . probable consequences to the non-conformists. . . . illustrated from the time of Charles II. ERRATA. P 142. I. 29. /or was read were. P, a'js. 1. 16. for as read a. INTRODUCTION. The state of religious opinions and parties during the reigns of Edward VI. and Mary. T^HE English Reformers during the reign of King Edward VI. were engaged in the distinct, though kindred, objects of renouncing the corruptions and authority of the Romish Church, and reconstructing Sthe Church of England. But the means that they had of accomplishing these two portions of their work were extremely different. Having been the principal agents and conductors of the one, it seemed as if they were considered to have neither right nor interest in 10 the other. They had exposed the errors and re- nounced the jurisdiction of the Court of Rome; but the powers it had exercised were transferred, as of necessity, to their Sovereign, and no enquiry was made, whether some of them were not part of his iS original prerogative, and others inconsistent with the nature of his office. It appeared as if the Church of England, having drifted away from the shores of the Papacy, was treated by the statesmen of those times as a waif* or an astray, and claimed, Uke all other 2obona vacantia, as the property of the crown. With respect, then, to the future condition and a This view of the case, though resting on other grounds, was doubtless confirmed by the act of submission, 25 Henry VIII. c. 19. B 2 Introduction. the positive reformation of the national church, the powers of the Reformers were at an end, as soon as they had shaken off the tyranny of Rome. But though excluded by the nature of the case from any direct interference in the reconstruction of the church, their 5 difficulties were mitigated and in great measure re- moved by the circumstances of the time and the character of the Sovereign. Edward VI. had adopted the principles of the Reformation to a greater extent and in a more religious spirit than most of his con-io temporaries. Independently of his general attain- ments, and the wonderful proficiency he had made in every branch of sacred knowledge, his youth, his ingenuous disposition, and even the delicacy of his physical constitution were the occasion of placing 1 5 considerable power in the hands of the Reformers, by inducing him to confide in their integrity and wisdom. As yet, moreover, this spirit of confidence, a spirit least likely to flourish in those exalted regions, was not repressed by the existing condition of religious 20 controversy, or by the appearance of disunion among the Reformers themselves. The cause in which they were engaged had not yet been so successful in its warfare against the power of Rome, as to affiard them time for turning away their attention from the common 25 enemy, and fixing it upon their own differences. Being a time of general danger, that called for their constant and united activity, it left no room for the exercise of curious and idle speculation ; and the party zeal and bitter hatred, which gradually made their 30 appearance, as the points in dispute were more nar- rowly examined, were still latent among the elements of the contest, and unknown and unsuspected by the parties that were engaged in it. , Introduction. 8 And this may be distinctly shewn from the two controversies on the nature of the Eucharist, and the proper use of clerical vestments, which were the most remarkable at the present period. The dispute respect- Sing the real presence in the Eucharist, which more than any other occupied the thoughts and exercised the skill of the Reformers, gave them the first oppor- tunity for pursuing new and more subtle subjects of discussion, but found them so much in fear of the 10 Romish tenet of transubstantiation, that their confi- dence in each other continued hitherto unshaken. Even the objections against the use of clerical vest- ments, objections that were levelled at an early period by the Reformers against each other, and have since rS become a fruitful source of discord and disunion, appear to have been laid aside for the time by general consent, from an implicit reliance on the prevailing wisdom and moderation of their counsels. From these causes, then, from the character and 20 circumstances of the sovereign, combined with the peculiar state and the limited development of religious controversy, ensued a general sense of trustworthiness and a direct influence of public opinion, which, not- withstanding the demands of the prerogative, enabled 25 the Reformers to take their part in removing the errors and filling up the void of their national church, as well as in establishing their independence of the Court of Rome. It is not necessary to inquire whether the mutual 30 confidence entertained by the Reformers of this period, and their consequent readiness to include as many as possible within the terms of communion, were not owing to a peculiar and transitory state of feeling, rather than to a condition of things likely to become B 21 4 Introduction. permanent. It is sufficient to observe that, after an interval of no great length, whatever was the cause, whether the fear of surrendering some essential truth, or the jealousy arising from past dissensions, the terms of communion were narrowed, and the nationals church had then to encounter a new description of enemies. But the rapid progress of change during the short reign of Edward, and the earnest endeavour that was made to include all degrees of Reformers within theio pale of the church, may be easily traced in the alter- ations introduced into the Book of Common Prayer in the year 15521. The earlier edition of 1549, although constructed wisely and with due regard to the existing state of public sentiinent, was soon found iS to adhere too closely to the ancient learning. The encouragement, which had in the mean time been given to the exercise of private judgment, and the necessity that followed and was readily obeyed, of appealing to the sole authority of Scripture, had swept 20 away the foundations of Romanism, and brought into the minds of men principles and motives powerful enough to throw down the strongholds of their early associa- tions. The older and more thoughtful among the Reformers were well aware that there was a moral 25 force in the practice of past ages, and a Christian duty connected with the sense of God's government of his church, which should make them fearful of change, and distrustful of their own impressions. But how could they forsake the very principle on which their 30 religious freedom had been obtained, or abandon their more ardent brethren, who had been the most effectual instruments in obtaining it ? On this impression, then, they still continued to act in concert, enlarging, as Inirodttctton. 5 occasion needed, the pale of their communion; but they seem to have forgotten that some of the special tenets they were renouncing, were still an important part of public opinion, and that in extending their S limits for the purpose of admitting persons, who had few articles of faith, ^ they were unavoidably excluding others, who believed accurately and completely. It may be doubted whether in such cases the converts, who are newly admitted into communion, are more 10 valuable members than those who are displaced by them. It is certainly not improbable that if the reign of Edward had been prolonged, and his counsels had continued to be directed on the same principle, an attempt would have been made to establish an ecclesi- i5 astical polity after the model of some foreign churches, and would have terminated either in civil discord, or in the permanent loss of some of the best properties in our church-government. Two principal alterations introduced into the Liturgy 20 on the revision of 1552, and connected with the two important points of controversy already noticed, will illustrate what has been stated. The service of the communion had previously been so constructed as to accord with the belief of the real presence of Christ 25 in the sacred elements, and even in some respects to favor the doctrine of his substantial and corporal presence. It was declared, for instance, in one of the rubrics, after describing the kind of bread to be used, b " The doctrine of the Lord's Supper hath heen so slenderly 30 taught by some, that a number have conceived with themselves that they receive nothing but the external elements in remembrance that Christ died for them. And these their cogitations have they uttered to other to their great mishking." Bp. Cooper's Admo- nition to the People of England, p. 121. b3 6 Introduction. and tke manner in which it was to be divided, "men must not think less to be received in part than in the whole, but in each of them the whole body of our Saviour Jesus Christ." This service accordingly was approved by the advocates of the ancient learning, and 5 the sacrament, as thus administered, was received by many who considered themselves in communion with the Church of Rome. But the alterations of 1552 were of such a nature as to be consistent with the belief that the sacred elements had no new virtues lo whatever imparted to them, and that Christ was present in the Eucharist in no other manner than as he is always present to the prayers of the faithful. That this important change was actually intended, is evident from the words addressed individually to theiS communicants, which may fairly be considered as the cardinal point of the whole service. Those words were no longer " The body of our Lord Jesus Christ which was given for thee preserve thy body and soul unto everlasting life," but merely " Take and eat this 20 in remembrance that Christ died for thee, and feed on him in thy heart by faith with thanksgiving :" and the new form appears to have been suggested from the ritual of a church of foreigners •= then resident in England, who were among the most remarkable for2S their rejection of ancient practices and distinct con- fessions of faith. Here, then, was a difference in a question of religious belief, where, for the sake of enlarging the pale of communion, several shades of opinion were excluded from the public ritual, and 30 exposed to the imputation of being publicly con- demned. The other important alteration was in regard to the ■= See The two Liturgies of King Edward VI. Preface, p. xxix. note. Introditciipn. 7 use of clerical vestments. The vestments used by the Romanists in divine service, and more especially the further decorations required in the sacrificS of the mass, had hitherto been retained by the Reformers in 5 their corresponding offices, and probably vrere not vdthout their effect in moderating the hostility of their opponents. But it was owing to the reverence in which these vestments were held by the people, that they were odious to the more earnest Reformers, and 10 that the removal of them was declared to be essential to the purity of Christian worship. It was accord- ingly enjoined in a rubric of 1552 " that the minister at the time of the communion, and at all other times in his ministration, shall use neither alb, vestment nor iScope: but being archbishop or bishop he shall have and wear a rochet : and being a priest or deacon he shall have and wear a surplice only." Now this alteration involved an important victory, not merely because it departed still farther from the 30 practice of the Romanists, but much more because it led to the admission of a new principle among the Reformers themselves, a larger interpretation being given to the right of private judgment. Unlike the other subject of controversy, which was altogether a 25 question of faith and conscience, and was left on both sides to be solved by an appeal to scripture, the proper use of vestments was an ordinance of the church. Being indiiferent in its nature, it had merely the force of a human regulation, and became binding on the 30 conscience only so far as the chm-ch had authority to make it so. Such, at least, was the opinion which men in general would entertain respecting it. In favor, then, of the ancient practice were the authori- tative decision of the church, the conscientious feeling B 4 8 Introduction. that was unwilling to disturb it, the approbation of those semi-converts who were attached to the ancient worship, and the calm assent of the greater portion of the faithful : opposed to them were the convictions of a small minority of the Reformers, but those convic-5 tions combining an unconquerable activity, an utter hatred of Romanism, and a deep persuasion of the sinfulness of acquiescence. The strong feelings of the few prevailed against the judgment of the many, and the sense of individual responsibility was allowed toio overpower the voice of church-authority. And yet, in such a case, where the considerations on the two sides were so different in their moral nature, where no religious advantage was gained by maintaining the ancient practice, and provision was effectually madeiS for the decent performance of public worship, who shall say that the alteration was unvdsely granted, or unworthy of the high authority that consented to it? This view of the matter may be confirmed by the 20 judgment of Lord Bacon, which he expressed at a later period in the following emphatic language ^ : " For the cap and surplice, since they be things in their nature indifferent, and yet by some held super- stitious, and that the question is between science and 2S conscience, it seemeth to fall within the compass of the Apostle's rule, which is, ' that the stronger do descend and yield to the weaker.' Only the difference is that it will be materially said, that the rule holdeth between private man and private man; but not be- 30 tween the conscience of a private man and the order of a church. But yet since the question at this time is of a toleration, not by connivance which may en- d Of the Pacification of the Church. Works, vol. ii. p. 541. Introduction. 9 courage diaobedienoe, but by law, -which may give a liberty, it is good again to be advised whether it fall not within the equity of the former rule : the rather, because the silencing of ministers by this occasion, is, s in this scarcity of good preachers, a pimishment that lighteth upon the people as well -as upon the party. And for the subscription, it seemeth to me in the nature of a confession, and therefore more proper to bind in the unity of fiiith, and to be urged rather for 10 articles of doctrine, than for rites and ceremonies, and points of outward government. For howsoever politic considerations and reasons of state may require uni- formity, yet Christian and divine grounds look chieily upon unity." iS Such was the condition of things in the year 1553, when King Edward died, and a zealous member of the Church of Rome succeeded to the throne. The his- tory of the English Reformers may now be considered as transferred to those places on the Continent, where 20 the exiles were permitted to establish themselves, and to observe their own forms of religious worship. Amounting in number, as is generally computed, to more than 800, and consisting of almost all that were eminent, whether for station or for energy, among 25 the English Protestants, they formed small communi- ties at Embden, Frankfort, Strasburg, Basil, Arau, Zurich, Geneva, and other places, and communicated with each other, as occasion required, on all matters of religious interest. From the places that have 30 been mentioned, it would not be expected that the Reformers would imbibe a more patient spirit than they had hitherto shewn, or more temperate views of religious liberty. At Zurich indeed, and Strasburg, under the influence of such men as 10 Introduction. Bullinger and Martyr, moderate sentiments appear to have constantly prevailed, and to have been followed by mutual harmony. Building themselves on their most holy faith, the exiles in those places were also laying a foundation for future usefulness. ButS the history of the Churches at Frankfort and Geneva is a continued naiTative of restlessness and discord, of disorderly passions that were exhibited without restraint, in places conspicuous for ecclesiastical license and republican modes of thinking. lo It is worthy of remark that, with the exception of the Lutherans and the followers of Bucer, the English Reformers had universally acquiesced in the doctrinal alterations of the year 1552, and that the real presence, which had previously been so fertile in controversy, iS ceased from that period to be a subject of violent dispute. The ceremonies of the Church, and through them, implicitly and eventually, the government of the Church, were now the question of universal interest. The exiles of Frankfort, being led by the 20 circumstances of their case to discuss that question to the uttermost, were unable to detach from it many feelings of personal animosity and a general spirit of distrust and jealousy, which exposed themselves and their followers to a life of perpetual discord. At 25 Geneva the same question of ceremonies, less perverted by any strife among the exiles, , but more inflamed by the influence of republican principles, glided naturally into a desire for some new scheme of ecclesiastical polity, and a settled dislike for mo- 30 narchical forms of government. The Genevan^ notes on the English Bible first published in 1560, and commending instances of resistance to authority^ ° Docum. Annals, vol. ii. p. 12. note. IntroStiction. 11 the two publications of Knox and Goodman •vyhich appeared during the reign of Mary and countenanced rebellion, and the ritual adopted by the whole Church, after the model of that of Calvin, are abundant S evidence of the direction and the extremity to which ecclesiastical questions were carried by the exiles at Geneva. What then was the state of religious opinion and of parties in England on the accession of Eli- lozabeth? The fierce persecutions of the last reign had certainly repressed the public exhibition of Protestantism, but at the same time had laid a foundation for the future increase of it, in the strong testimony presented by the martyrs to the i5 truth of their cause, and the compassion and sym- pathy-excited by their sufferings. During this trying interval the minds and consciences of men were gradually acquiring the solemn conviction that Ro- manism was as unfavourable to moral virtue as it 20 was destructive of civil freedom. There was already therefore a numerous party that still professing the leading doctrines of the Church of Rome, but actua- ted by a charitable spirit, were anxious for a more catholic confession of faith. And these persons, as 25 well from the nature of their sentiments as from their general character and condition of life, were a main constituent of public opinion. But there was also another party, not perhaps so numerous, but supported by the reputation of greater learning and 30 more intimate acquaintance with the subject, who, though opposed to ceremonies and lax as to principles of church-government, held a midway station in points of doctrine between the Lutherans and the Divines of Zurich, and may be considered as the 12 Introdiiction. followers of Bucer and Martyr. When they attempt- ed an exposition of their opinions, and more especially on the nature of the Eucharist, their distinctions were so subtle, and blended with so much of meta- physical refinement, that they made little impressions upon general hearers. Even Grindal acknowledged in speaking of the writings of Bucer, ^ "ita sunt scripta, ut divinatore potius opus sit quam lectore." But when they shewed it was their object to embrace the different parties of the Church under one com-io mon confession, so that both Lutherans and Sacra- mentaries might equally partake with them in their public worship, they created among common observers a strong feeling in their favour, and the sanguine of all parties wished for their success. Hilles,s foris ' instance, a well known merchant and generous friend of the exiles, acknowledged to BuUinger, that from the study of the Fathers he had learnt to differ from the divines of Zurich on some important doc- trines, having formed a decided preference for the 20 confession of Augsburg; and yet gave no intimation of a division in the Protestant body. Gualter also the friend and colleague of BuUinger, writing to the Queen's physician early in the year 1559, and alluding to the attempts at comprehension, 2S entreats " that they would not hearken to the counsels ■» of those men, who, when they saw that Popery could not be honestly defended nor entirely retained, would use all artifices to have the outward face of religion to remain mixed uncertain and doubtful; so that 30 f In a letter to Conrad Hubert, Hess, Catal. vol. iii. p. 1 1 8. e Hess, Catal. vol. ii. p. 113. Comp. a letter from BuUinger to Utenhovius in Strype, Ann. vol. i. P. i. pp. 76. 259. k, Burnet, Hist. Ref. vol. iii. p.524. P.2. p.353. Hess, Cat. vol. ii. p. Ill' Introduction. 13 while an evangelical reformation is pretended, those things should be obtruded on the Church, which will make the returning back to Popery, to supersti- tion and to idolatry, very easy." 5 These sentiments of moderation may be considered as entertained by the more valuable portion of the English laity on the accession of Elizabeth. But the Divines who now came forth from their con- cealments, and began to exercise the influence be- lo longing at once to their station and their private character, contributed on their part to the same general impression. They were among the more cautious and prudent of their order, and wherever they had been conspicuous for their talents or learning, iS had also shewn great forbearance towards their oppo- nents, acquiring such an interest in their good opinion, as enabled them to pass with safety through the time of persecution. The whole class may be well repre- sented by one of the ablest and most eminent of 20 them, Dr. Parker, the future Archbishop of Canter- bury. He was a man of learning, of moderation, of system, and of piety, cautious in the formation of his opinions, and firm in maintaining them, but retiring in his habits, slow in his apprehensions, 25 perplexed in his statements, and disqualified for public speaking, "I am often put," said Bp. Sandys* ' Strype, Parker, vol. iii. p. 41. The Archbishop in a private letter to Secretary Cecil gives the following characteristic account of himself, " I can not be quyet tyl I have disclosed to youe, as to one 30 of my best willing friends, in secrecye myn imperfection. Which greaveth me not so moche to utter in respect of my own rebuke, as it greavyth me, that I am not able to answer your friendly report of me before tyme : wherebi to my moche gryef of hart I pass forth my life in hevynes, beyng thus intruded, notwithstanding my reluctation bi oft letters to my frendes, to be in such rome, which 14 Introduction. in a letter to the Primate, " to a doubtful interpreta- tion by reason of your sundry dark sentences." He naturally betook himself to the study of antiquities, and at a subsequent period, when every interest both of church and state was exposed to hazard, and his 5 elevated oflBce made him constantly liable to par- take in the burdens of the government, he found at all times a relief and a solace from his cares in his favourite occupation''. But in addition to his general habits of prudence and moderation there were twoio other points which would be thought likely at that critical period to qualify him for the exercise of church-authority. He had a profound respect for the prerogative of the Crown, and dreaded the "germanical natures," as he styled them, of thei5 English exiles. These exiles were become, on the accession of Elizabeth, a most active constituent of public opinion. Remembered with affection for their own personal qualities, for the learning, the energy, and the devotion 20 which they had constantly shewn in their ministrations, I cannot susteyne agreably to the honor of the realme, yf I should be so far tryed. The truth is, what with passing those hard yeres of Mary's reigne in obscuritie, without al conference, or such maner of studye as nowe might do me service, and what with my natural aS vitiositie of overmoehe shamfastness, I am so abashed in myself, that I cannot reyse up my hart and stomake to utter in talk with other, which (as I maye saye) with my pen I can express indif- ferently, without great difficultie. And agayn, I am so evyl acqueynted with strangers, both in their maner of utterance of 30 their speche. and also in such foreyn afiayres, that I cannot Wynne of myself eny wayes to satisfye my fancye in such kynde of enterteynments." Strype, Parker, vol. iii. p. 355. ^ Isaac Walton gives a similar account of the recreations of Bishop Sanderson. Wordsw. Lives, vol. v. p. 534. ,5 Introduction. 15 their character was invested with a still greater degree of sacredness from its connection, to which they seemed especially entitled, with the memory of Cran- mer, of Latimer, of Ridley, and of their fellow-martyrs. 5 To aid these strong feelings in favor of the exiles there was now the reputa,tion they had contracted from their intimacy with learned foreigners, and the great Fathers of the German reformation. There were many of them in whom the sufferings they had under- 10 gone, and the religious differences they had witnessed, had still failed to subdue their vehemence of temper, or. to moderate the severity of their opinions. Such were Knox, Whittingham, Fox the martyrologistj Goodman, Sampson, Whitehead, and others, who after- i5 wards became distinguished in the early history of Puritanism. But the exiles in general, having learnt wisdom in adversity, and being supported by the advice of such men as Martyr, BuUinger, Gualter, and in some degree of Calvin and Beza, were prepared 20 to adopt a tone of moderation, and even to comply with some observances which they positively' disliked, in the hope that they might be able at no distant period to remove the remaining errors. "Id enitimur,"' said Bp. Home in a letter subsequently addressed to aS BuUinger, " ut licet male vestiti, bene certe cordati in opere Doinini conficiendo simus. — Alii se ab Ecclesia separantes perinde faciunt ac ii qui cum auram sibi adversam aliquantulum sentiant, nee possint statim, quo volunt, pervenire, ad meliorem sese ventum re- soservare nolunt, sed exsilientes e navi in pelagus se praecipitant ac submergunt." Over all these elements of public sentiment, attract^ ing, and in some degree absorbing them within its own 1 Hess, Catal. vol. ii. p. 220. 16 Introduction. commanding influence, was the great character, moral Bind intellectual, of the sovereign. It would be idle to enlarge on the history of Elizabeth ; but it is necessary to observe that owing partly to her natural disposi- tion, and partly to the circumstances in which she had S been placed, she combined these several qualities — -a consciousness of her own capacity, a love and a fitness for the exercise of power, a fondness for display, a reverence for old observances, and a jealous mainte- nance of her prerogative — together with a sincere lo desire for the welfare of her subjects. With a cha- racter thus constituted, Elizabeth was placed in the possession of sovereign power at a time when every one felt the necessity for the firm and vigorous em- ployment of it. No conjuncture could have been iS more unfavourable for the views of those who were adverse to authority or lovers of change. But decisive as the case was in matters of civil government, it bore with cumulative force on questions connected with the church. On such subjects the judgment and the 20 passions of Elizabeth were equally engaged in resisting the progress of innovation. She was proud of her scholarship, and gave it a direction to the study of the Fathers™, from which arose an increasing respect for the maxims of the ancient learning. She had con-2S ni " About this time, the better to inform herself in the truth of Christian doctrine, and the government of the church in primitive times, she [the Queen] was very diligent in reading the Fathers : of which Sir William Cecil, her secretary, wrote to Cox, Bishop of Ely, in his correspondence with him. Concerning which that 30 Bishop in answer gave his judgment in these words : ' that when all was done, the Scripture is that that pierceth. Chrysostom and the Greek Fathers Pelagianizant. Sometimes Bernard Monachizat.' And he trusted her Grace meddled with them but succisivis horis." Strype, Ann. vol. i. P. i. p. 540. ,5 Introduction. 17 tracted a personal offence against Knox and Good- man" for their works published at Geneva, on the subject of female government, and by an easy trans- ition a portion of the same resentment was conveyed Sto all the disciples of the school of Calvin. Under such circumstances it is not difficult to foresee what would be the tendency of the ecclesiastical measures adopted during the reign of Elizabeth. 1 In a letter ■written to sir W. Cecil in Nov. 1559, Calvin laments 10 " officium suum in offerendis Commentariis in Isaiam Reginse non adeo fuisse gratam ob libeUum Goodmanni de imperio muliebri Genevse ante biennium editum. Quae olim cum Knoxo de eodem imperio privatim contulerit, Candida exponit, seque culpa omni hac in causa vacare multis evincit rationibus." Goodman himself writing i5to Calvin in Feb. 1561 says, "Cum Anglis, .qui Genevse erant, durius in Anglia agitur." Hess, Catal. vol. ii. pp. 123. 149. CHAPTER I. The revision of the Liturgy in the reign of Elizabeth. T^LIZABETH succeeded to tlie throne on the 17th of November, in the year 1558 ; and the earliest, as it was the most important, of her duties appears to have been to provide for the peculiar condition of the church. Although neither of the two great religious 5 parties had as yet reason to look for her unqualified support, each of them was willing to interpret in its own favour the line of strict neutrality, which the Queen thought it prudent to adopt. The Romanists were in all the places of power and influence, and were notio only left in the quiet occupation of them, but had also discovered that there were many circumstances, con- nected with the character of Elizabeth and the secu- rity of her crown, which would make her desirous of retaining their good opinion. The Protestants, on the is other hand, had the best reason for believing her private sentiments to be in accordance with theirs, and were publicly supported by those eminent men, who were known to be in possession of her confidence. Under these impressions the utmost exertions were 20 made on both sides to improve their respective advan- tages. Disorder naturally ensued ; and the Queen, anxious to maintain her reputation for neutrality, and to take no decisive step in favour of either party, until the whole question had been fully examined, issued a 25 cHApTEK I.J The remsion of the Liturgy Sfc. 19 proclamation ", " commanding all manner of her sub- jects, as well those that be called to ministery in the church, as all others, that they do forbear to preach or teach, or to give audience to any manner of doctrine 5 or preaching, other than to the gospels and epistles, commonly called the gospel and the epistle of the day, and to the ten commandments in the vulgar tongue, without exposition or addition of any manner sense or meaning to be applied or added ; or to use any other 10 manner of public prayer, rite, or ceremony in the church, but that which is already used, and by law received ; or the common litany used at this present in her Majesty's chapel, and the Lord's prayer and the creed in English ; until consultation may be had by i5 parliament, by her Majesty and her three estates of this realm, for the better conciliation and accord of such causes as at this present are moved in matters and ceremonies of religion." In the mean time a committee of divines had been 20 instructed " to review the Book of Common Prayer, and order of ceremonies and service in the Church," with the design that their report should be laid before the Queen and receive her approval, before it should be submitted to parliament. At a time when the 25 benefices of the church were occupied by Romanists, no assistance could be obtained from a convocation in such an undertaking ; and accordingly no questions of the kind were laid before them. It does not even appear that the committee of divines had any autho- 30 rity given to them under the great seal, being merely a private assembly meeting at the house of sir Thomas Smith, a doctor of civil law, and under his presidency, Strype, Ann. vol. i. P. 2. p 392. c 2 20 The revision of the Liturgy [narrative. with the power of calling in "other men of learning and gravity" to assist them. And this was probably the only method that the circumstances of the case admitted. To have referred the whole question to the convocations of the two provinces would have been to 5 put an end to the progress of the reformation : to have appointed a royal commission after the example of Henry and Edward, at a time when Henry's statute of supremacy, having been repealed by Mary, was no longer in force, would have been to acknowledge the lo necessity for a power which it might be doubted whether the crown possessed : and the only alternative remaining was to take such measures of prudence, and so to combine the judgments of pious and tem- perate men, as to preoccupy the public mind, and to i5 create a kind of moral necessity for the consent of the parliament and the approbation of the people. The committee thus assembled consisted of eight members, selected in equal numbers from the exiles, and those who had remained in England, but giving a 20 preponderance to the opinions entertained by the Queen. The exiles were Cox, Whitehead, Grindal, and Pilkington, of whom the two last were fair repre- sentatives of the party in general, Whitehead was resolute in requiring further alterations, and Cox, from 2S his early connexion with King Edward, and his inti- mate acquaintance with the evils of dissent, was likely to comply with the wishes of the court ; all of them however were men of high reputation, and well quali- fied for the important duty entrusted to them. The 30 other divines Parker, May, and Bill, with the civilian at their head, were personally devoted to the Queen, and desirous of adapting their plans of church-govern- ment to the general institutions of the kingdom. CHAPTER I.] in the reign of Elizabeth. 21 The first question that would naturally offer itself to this committee, would be the choice between the two Service-books of king Edward ; and this question doubtless gave rise to much discussion in an assembly 5 so variously disposed. They soon called in other men of eminence to assist them, among whom was Guest, soon afterwards made bishop of Rochester, a divine who had been much engaged in the earlier history of the reformation, and held sentiments on doctrinal 10 matters congenial with those of the queen. When the whole review was completed, and the new Book of Common Prayer was presented to sir William Cecil, this divine accompanied it with a paper setting forth the reasons on which he had assented to several of the iS proposed alterations. It appears from that paper that he had received instructions from Cecil in favor of the first Service-book of king Edward, but had not found himself able in every instance to comply with them.. But the fact of greatest interest that we learn from . 20 this document, is that after the divines had completed their work and delivered it to sir W. Cecil, some important changes were still made, before the book received the sanction of the legislature. It is sup- posed by someP that these changes were introduced 25 during its progress through parliament ; but it is more probable from the known sentiments and subsequent conduct of the queen \ that they were inserted previ- P Collier, Hist. vol. ii. p. 430, &c. 1 There is reason to believe that the queen exercised her royal 30 prerogative in a similar manner with regard to the 39 Articles, after they had been approved by convocation in the year 1562. The first clause of the 20th article respecting the positive authority of the church, which at a subsequent period drew down much c 3 22 TTie revision of the LiU&gy [narrative. ously by herself and her council. This however is certain, that the committee of divines disapproved of any distinction, as to the use of vestments, betvreen the celebration of the communion and the other services of the church ; and by a still bolder act of s concession left it to every man's choice to com- municate either standing or kneeling : both these changes however were withdrawn before the book was eventually published, the practice^ which was adopted in the second year of king Edward, being in lo each case completely restored. On the 2l4th of January, 1559, the day after the meeting of parliament, the convocation of the southern province was opened by Bonner, bishop of London. Much doubt would naturally exist as to the right ofiS convocation to enter upon any business without express directions from the crown, the statute of Henry, that prohibited a convocation from doing so, having been repealed during the last reign. This doubt prevailed more especially among the members of the lower 20 house ; and when the bishops asked them, if they had any thing to propose, they answered that they knew not for what cause they were assembled, or on what matters they were to treat. Being advised by the bishops to make a supplication to the queen, they also 25 drew up certain articles for the disburdening of their conscience, as they said, and the declaration of their faith, requesting that the bishops would adopt them, and present them in the name of the whole convo- unmerited indignation on archbishop Laud, appears to have been added by command of Ehzabeth. See Lamb's Articles, p. 35. oq This is not surprising, as it was the belief of those times that the proper ratification of all ecclesiastical laws was in the act of the sovereign. See Docum, Ann. vol. ii. p. 171. note. CHAPTER I.] in the reign of Elizaieth. 23 cation to the upper house of parliament. They were afterwards informed that their articles had been pre- sented in parliament by the keeper of the great seal, and with the exception of the last article had received 5 the farther approbation of the universities of Oxford and Cambridge >■. The articles were the following : 1. That in the sacrament of the altar, by virtue of the words of Christ, duly spoken by the priest, is 10 present realiter imder the kinds of bread and wine, the natural body of Christ, conceived of the Virgin Mary, and also his natural blood. 2. That after the consecration there remains not the substance of bread and wine, nor any other substance, 1 5 but the substance of God and man. 3. That in the mass is oifered the true body of Christ and his true blood, a propitiatory sacrifice for the living and dead. 4. That to Peter the apostle, and his lawful suc- 2ocessors ill the apostolic see, as Christ's vicars, is given the supreme power of feeding and ruling the church of Christ militant, and confirming their brethren. 5. That the authority of handling and defining con- cerning the things belonging to faith, sacraments, and 25 discipline ecclesiastical, hath hitherto ever belonged r Bp. Burnet (H. R. vol. iii. p. 527) says " Bonner told the clergy that all their articles, except the last, were approved by the two universities." But there is no record in the registers at Oxford 30 that any thing was done by the university in this matter as a cor- porate act. The case is expressed more accurately in the following note on Wood's Annals, vol. ii. p. 140. " In the latter end of this year (1558) several articles were sent to the universities from the convocation of the clergy, containing matters flat against reforma- 35 tion, which were subscribed by most of the university." C 4 24 Tlie recision of the Liturgy [narrative. and ought to belong only to the pastors of the church; whom the Holy Ghost for this purpose hath set in the church ; and not to laymen. Such was the only measure in connection with the church adopted by the convocation of 1559; and its was evident from this measure that the queen's govern- ment must proceed witb the utmost caution in their plans of reformation. It was doubtless occasioned in a great degree by the report that had been made to the council by the committee of divines ; as a bill ofio uniformity had already been submitted to the house of commons, and the designs of the court with regard to the liturgy were made publicly known. Warned therefore by these strong tokens of hostility, and by the great influence of the Romanists in the country at i5 large, Elizabeth resolved upon withdrawing the bill of uniformity for the present, and adopting some method of turning the stream of public opinion more strongly in favor of the reformers. She decided upon a con- ference between the most eminent divines of the two 20 rival parties, to be held at Westminster in the presence of her privy council ; being convinced that whatever in other respects might be the issue of it, much advantage would be obtained for the direction of her future measures. 2S The following were the questions proposed for dis- cussion : 1. It is against the word of God, and the custom of the ancient church to use a tongue unknown to the people in common prayer and the administration of 30 the sacraments. 2. Every church hath authority to appoint, take away, and change ceremonies and ecclesiastical rites, so the same be done to edification. CHAPTER I.] in the reign of Elizaheth. gg 3. It can not be proved by the word of God, that there is in the mass offered up a sacrifice propitiatory for the quick and the dead. The divines appointed to conduct the discussion 5 were White, Watson, Baine, and Scot, bishops of Winchester, Lincoln, Lichfield, and Chester, with the four doctors. Cole, dean of St. Paul's, Langdale, Harps- field, and Chedsey, archdeacons of Lewes, Canterbury, and Middlesex, on the side of the Romanists; and loScory, (late bishop of Chichester), Whitehead, Jewel, ^Imer, Cox, Grindal, Home, and Guest, on the side of the reformers. The proceedings of this important conference may be stated in the words of the report published by iS authority of the privy council soon afterwards for general circulation. The declaration^ of the proceeding of a conference hegim at 2° Westminster, the last of March, 1559, concerning certain articles of religion ; and the breaking wp of the said con- ference, hy default and contempt of certain bishops, parties of the said conference. The queen's most excellent majesty having heard of diversity 25 of opinions in certain matters of religion, amongst sundry of her loving subjects, and being very desirous to have the same reduced to some godly and Christian concord, thought it best, by advice of the lords, and others of her privy council, as well for the satisfaction of persons doubtful, as also for the know- 30 ledge of the very truth, in certain matter of difference, to have a convenient chosen number of the best learned of either part, ' This is taken from an original among Abp. Parker's papers in the Library of Corpus Christi College Cambridge, vol. 121. entitled, " Synodalia." Comp. Burnet. II. R. vol. 2. P. 2. p. 483. A longer and more minute account of this conference 35 is given by Fox, Acts and Mon. vol. 2. p. 21 19. edit. 1583. 26 T%e revision of the Liturgy [narrative. and to confer together their opinions and reasons ; and thereby to come to some good and charitable agreement. And here- upon, by her majesty's commandment, certain of her privy council, declared this purpose to the arch-bishop of York, (being also one of the same privy council,) and required him, 5 that he would impart the same to some of the bishops, and to make choice of eight, nine, or ten of them ; and that there should be the like number named of the other part ; and further also declared to him (as then was supposed) what the matters should be : and as for the time it was thought meet to be as lo soon as possible might be agreed upon ; and then after certain days past, it was signified by the said arch-bishop, that there was appointed, by such of the bishops to whom he had impart- ed this matter, eight persons; that is to say, four bishops and four doctors, who were content, at the queen's majesty's i5 commandment, to shew their opinions, and, as he termed it, render account of their faith in those matters, which were mentioned, and that specially in writing : although, he said, they thought the same so determined, as there was no cause to dispute upon them. It was hereupon fully resolved, by the 20 queen's majesty, with the advice aforesaid, that, according to their desire, it should be in writing on both parts, for avoiding of much altercation in words. And that the said bishops should, because they were in duthority of degree superiours, first declare their minds and opinions to the matter, with their 25 reasons, in writing. And the other number, being also eight men of good degree in schools, and some having been in dignity in the church of England, if they had any thing to say to the contrary, should the same day declare their opinions in Uke manner. And so each of them should deliver their writings 30 to the other to be considered what were to be improved therein ; and the same to declare again in writing at some other con- venient day ; and the like order to be kept in all the rest of the matters. All this was fully agreed upon with the arch-bishop of York, 3S and so also signified to both parties ; and immediately here- upon divers of the nobility, and states of the realm, under- standing that such a meeting and conference should be, and CHAPTER I.J in the reign of Elizabeth. 27 that in certain matters, whereupon the court of parliament consequently following, some laws might be grounded, they made earnest means to her majesty, that the parties of this conference might put and read their assertions in the English 5 tongue, and that in the presence of them, of the nobility, and others of her parliament-house, for the better satisfaction, and enabling of their own judgments to treat and conclude of such laws, as might depend thereupon. This also being thought very reasonable, was signified to both parties, arid 10 so fully agreed upon ; and the day appointed for the first meeting to be the Friday in the forenoon, being the last of March, at Westminster church, where both for good order, and for honour of the conference, by the queen's majesty's commandment the lords and others of the privy council were 1 5 present, and a great part of the nobility also. And notwithstanding the former order appointed and con- sented unto by both parts, yet the bishop of Winchester, and his colleagues, alleadging, they had mistaken that their asser- tions and reasons should be written, and so only recited out of 2o the book, said, Their book was not ready then written, but they were ready to argue and dispute, and therefore they would for that time repeat in speech, that which they had to say to the first proposition. This variation from the former order, and specially from that 25 which themselves had, by the said arch-bishop, in writing before required, (adding thereto the reason of the apostle, that to contend with words, is profitable to nothing, but to subversion of the hearer) seemed to the queen's majesty's council somewhat strange ; and yet was it permitted, without any great repre- gohension, because they excused themselves with mistaking the order, and agreed, that they would not fail, but put it in writing, and, according to the former order, deliver it to the other part. And so the said bishop of Winchester, and his colleagues, -5 appointed Dr. Cole, dean of Pauls, to be the utterer of their minds, who partly by speech only, and partly by reading of authorities written, and at certain times being informed of his colleagues what to say, made a declaration of their meanings and their reasons to their first proposition. 28 The revision of the Liturgy [narrative. Which being ended, they were asked by the privy council, If any of them had any more to be said I and they said ; No. So as then the other part was licensed to shew their minds, which they did accordingly to the first order, exhibiting all that which they meant to be propounded, in a book vjritten. S Which, after a prayer, and invocation made most humbly to Almighty God, for the enduing of them with his Holy. Spirit, and a protestation also to stand to the doctrine of the catholick church, builded upon the scriptures, and the doctrine of the prophets and the apostles, was distinctly read by one Robert lo Horn, bachelor in divinity, late dean of Duresme. And the same being ended, (with some likelyhood, as it seemed, that the same was much allowable to the audience) certain of the bishops began to say contrary to their former' answer, that they had now much more to say to this matter ; wherein, although iS they might have been well reprehended for such manner of cavillation, yet for avoiding any more mistaking of orders in this coUoquie, or conference, and for that they should utter all that which they had to say, it was both ordered, and thus openly agreed upon of both parts, in the full audience, that 20 upon the Monday following, the bishops should bring their minds and reasons in writing to the second assertion, and the last also, if they could, and first read the same ; and that done, the other part should bring likewise theirs to the same ; and being read, each of them should deliver to other the same 25 writings. And in the mean time the bishops should put in writing, not only all that which Dr. Cole had that day uttered, but all such other matters, as they any otherwise could think of for the same ; and as soon as they might possible, to send the same book, touching that first assertion to the other part ; 30 and they should receive of them that writing which master Horn had there read that day ; and upon Monday it should be agreed, what day they should exhibit their answers touching the first proposition. Thus both parts assented thereto, and the assembly quietly 3S dismissed. And therefore upon Monday the like assembly began again at the place and hour appointed ; and there, upon what sinister or disordered meaning, is not yet fully known, (though in some part it be understanded) the bishop of Win- CHAPTER I.] in the reign of ElizdbetJi. 29 Chester, and his colleagues, and especially Lincoln, refused to exhibit or read, according to the former notorious order on Friday, that which they had prepared for the second assertion ; and thereupon, by the lord keeper of the great seal, they being S first gently and favourably required to keep the order appoint- ed, and that taking no place, being secondly, as it behoved, pressed with more earnest request, they neither regarding the authority of that place, nor their own reputation, nor the credit of the cause, utterly refused that to do. 10 And finally, being again particularly every one of them apart distinctly by name required to understand their opinions there- in; they all saving one (which was the abbot of Westminster, having some more consideration of order, and his duty of obedience, than the other) utterly and plainly denied to have iS their book read, some of them as more earnestly than other some, so also some other more indiscreetly and irreverently than others. Whereupon giving such example of disorder, stubbornness, and self-will, as hath not been seen and suffered in such an 20 honourable assembly, being of the two estates of this realm, the nobility and the commons, beside the presence of the queen's majesty's most honourable privy council, the same assembly was dismissed, and the godly and most Christian purpose of the queen's majesty made frustrate : and afterwards, for the 25 contempt so notoriously made, the bishops of Winchester and Lincoln, having most obstinately both disobeyed com- mon authority, and varied manifestly from their own order, and specially Lincoln, who shewed more folly than the other, were condignly committed to the Tower of London ; and the 30 rest, saving the abbot of Westminster, stand bound to make •daily their personal appearance before the council, and not to depart the city of London and Westminster, until further order be taken with them for their disobedience and contempt. N. Bacon, oust, sigill. 3S F. Shrewsbury. F. Bedford. Pembrook. E. Clynton. G. Rogers. F. Knollys. W. Cecill. A, Cave. 30 The revision of the Liturgy [narrative. Strengthened and directed by the proceedings and the issue of this conference, the queen's government again brought into the house of commons a Bill of Uniformity with a copy of the Book of Common Prayer annexed to it. So decided was now theS impression in its favour, that it was read in that house on three successive days, and passed appa- rently without any difference of opinion. It was sent to the house of lords on the 26th of April, and was passed by them on the 28th of the same month, lo having there encountered great but ineffectual oppo- sition. The speeches of the Bishop of Chester and the Abbot Feckenham are still preserved, and may be read in the ensuing chapter; and the Romanist party on the last division were eighteen in number, iS consisting of all the spiritual lords then present, with the addition of the Marquis of Winchester, the Earl of Shrewsbury, Viscount Montague, and the Barons Morley, Stafford, Dudley, Wharton, Rich, and North. It was ordered that the book should begin to be 20 in use from the following festival of St. John the Baptist. It is necessary to mention the points of difference between this book and the second service-book of King Edward, as they will clearly denote the par- 25 ticulars in which Elizabeth, whether expressing her own opinions or summing up the wants of her subjects, deviated from the sentiments of her royal brother. They point out at once what were then considered the most vulnerable places in the ritual of the 30 Church, and the additional defences that were thought necessary for their protection. These differ- ences were afterwards stated by Archbishop Whit- CHAPTER I.] in the reign of Elizabeth. 31 gift, in answer to an inquiry' from lord treasurer Burghley, in the following manner : t Strype Ann. vol. i. P. i. p. 123. Besides the alterations noticed in this list of Abp. Whitgift, there were several changes made in the 5 Calendar, such as the appointment of proper lessons for Sundays, as well as for several holidays, for which there were previously epistles and gospels, but no proper lessons. The alterations are described in the following manner in the act of uniformity, (i Eliz. c. 2. §.3.) " That all and singular ministers in any Cathedral or Parish 10 Church, or other place within this realm of England, Wales and the Marches of the same or other the Queen's dominions, shall from and after the feast of the nativity of St. John Baptist next coming, be bbunden to say and use the mattens, evensong, celebration of the Lord's Supper, and administration of each of the sacraments, and all 1 5 the common and open prayer, in such order and form as is mentioned in the said book, so authorized by parliament in the said 5 th and 6th years of the reign of King Edward VI. with one alteration or addi- tion of certain lessons to be used on every Sunday in the year, and the form of the Litany altered and corrected, and two sentences only 20 added in the dehvery of the sacrament to the communicants, and none other, or otherwise.'' But the tables of proper lessons were not yet satisfactorily arranged, and in the following year (1560) the queen issued a warrant authorizing her ecclesiastical commissioners " to peruse the order of the said lessons throughout the whole yere 25 and to cause some new calendars to be imprinted whereby such chapters or parcels of less edification may be removed, and other more profitable may supply their roomes.'' It seems that the bishops were willing to leave this discretion to be exercised by the clergy at large ; for in the year 1564, when the second book of Homilies was 30 published, the following admonition was prefixed to it: "where it may so chance some one or other chapter of the Old Testament to fall in order to be read upon the Sundays or holidays, which were better to be changed with some other of the New Testament of more edification, it shall be well done to spend your time to consider well 35 of such chapters beforehand." And this discretion continued to be exercised at a later period ; for " Dr. G. Abbot (afterwards Abp. of Canterbury) did reckon this liberty, granted in the said admonition, to be in force even in his time . . . saying, ' It is not only permitted to the minister, but commended to him, if wisely and quietly he do S2 The remsion of the Liturgy [narbativk. I. "King Edward his second book difFereth from her Majesty's book in the first rubric, set down in the beginning of the book ; for King Edward's second book hath it thus : 'The morning and evening prayer shall be used 5 in such place of the church, chapel or chancel, and the minister shall turn him, as the people may best hear. And if there be any controversy therein, the matter shall be referred to the ordinary, and he or his deputy shall appoint the place. And the' &c. lo Whereas the Queen's book hath it thus : 'The morning and evening prayer, shall be used in the accustomed place of the church, chapel or chancel, except it shall be othervnse determined by the ordinary of the place. And the chancels shall iS remain as they have done in times past.' Again, King Edward's second book hath it thus : ' Again, here is to be noted that the minister at the time of the communion, and all other times in his ministration, shall use neither alb vestment nor 20 cope: but being Archbishop or Bishop shall have and wear a rochet; and being a priest or deacon, he shall have and wear a surplice only.' The Queen's book hath it : ' And here is to be noted that the minister at 25 the time of the communion, and at all other times in his ministration, shall use such ornaments in the read canonical scripture, where the apocryphal upon good judgment seemeth not so fit ; or any chapter of the canonical may he conceived not to have in it so much edification before the simple, as some other 30 part of the saroe canonical may be thought to have." Strype Ann. vol. I. P. 2. p. 105. Docum. Ann. vol. i. p. 260. It is clear how- ever that no such discretion is allowed under the act of uniformity 13 and 14 Charles II. c. 4. CHAPTER I.] in the reign of Elizabeth. 33 Church, as were in use by authority of Parliament in the second year in the reign of king Edward VI. according to the act of Parliament, set forth in the beginning of this book,' 5 2. In king Edward's second book in the litany there are these words, 'From the tyranny of the bishop of Rome, and all his detestable enormities;' which are not in her Majesty's book. 3. In the litany, her Majesty's book hath these 10 words more than are in king Edward's second book, viz. 'Strengthen in the true worshipping of thee, in righteousness and true holiness of life.' 4. In the end of the litany there is no prayer in king Edward's second book for the king nor for the iS state of the clergy. And the last collect set in her Majesty's book next before the first Sunday in Advent, and beginning, ' O God, whose nature and property is ever to have mercy,' is not in king Edward's second book. Further, there are two collects ap- 20 pointed for the time of dearth and famine ; whereas her Majesty's book hath but one. And in king Edward's second book this note is given of the prayer of St. Chrysostom, 'The litany shall ever end with this collect following;' which note is not in her Majesty's 25 book. 5. King Edward's second book appointeth only these words to be used, when the bread is delivered at the communion, ' Take and eat this in remembrance that Christ died for thee, and feed on him in thine heart 30 by faith with thanksgiving.' And when the cup is delivered, ' Drink this in remembrance that Christ's blood was shed for thee, and be thankful.' Whereas in her Majesty's book at the delivering of the bread these words must be said, ' The body of our Lord Jesus D 34 The revision of ike Liturgy [narrative. Christ, which was given for thee, preserve thy body and soul unto everlasting life. Take and eat this,' &c. : and at the delivery of the cup these words, ' The blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlasting life. Drink 5 this &c.' " From this comparison then of the two Books of Common Prayer it appears to have been the persuasion of the queen and her council that in the important questions of the Eucharist and clerical vestments tooio much had been done in the reign of king Edward in the way of innovation : that the mysteries of religion had been impugned by excluding words that might suggest, though they would not necessarily involve, the doctrine of the real presence, and the authority i5 of the Church had been injured in the alteration respecting vestments. On the first point accordingly the form of words addressed individually to the com- municants was now made to combine the two separate forms of the time of king Edward. With the same 20 view also was expunged the rubric^ which had been " The rubric, after stating in its preamble the necessity for kneeling, and the misconstruction put upon it, proceeds thus : " We do declare that it is not meant thereby that any adoration is done or ought to be done either unto the sacramental bread and wine 2S there bodily received, or unto any real and essential presence there being of Christ's natural flesh and blood. For as concerning the sacramental bread and wine, they remain still in their very natural substances, and therefore may not be adored ; for that were idolatry to be abhorred of all faithful Christians ; and as concerning the 30 natural body and blood of our Saviour Christ, they are in heaven and not here ; for it is against the tmth of Christ's true natural body to be in more places than in one at one time." This rubric does not appear in either of the editions printed by "Whitchurch in 1552, copies of which are now in the Bodleian; but it does appear 35 CHAPTER i.J in the reign of Elizaheth. 35 added to the Communion Service by that king on his own authority after the publication of his second liturgy, declaring " that no adoration was done or ought to be done to any real or essential presence 5 there being, of Christ's natural flesh and blood." To these changes no reasonable objection could be made on either side. The Romanists could not disapprove of what they held to be improvements, although they did not amount to all that was desired : and the 10 Sacramentaries could not complain of the combined form of words addressed to communicants, unless they would condemn the use of scripture language, or require the continuance of a rubric which had never received the authority of the legislature. On this iS point therefore there was little important controversy for the future, although the demand made in the time in each of two editions by Grafton, printed in August 1552, copies of which may also be seen in the same hbrary. The act of parUa- ment, which ratified the second service-book, was passed in April 20 1552 ; so that this early insertion of the rubric in Grafton's editions, almost immediately after the editions by Whitchurch had been published, is a strong evidence of the alarm in which Cranmer and the council were held on the subject of the real presence, even after the great alteration they had made respecting it in the service of the 25 Communion. The fate of this rubric is worthy of notice. It was excluded by queen Elizabeth in 1559 ; and its removal clesirly shews that the church could not then be brought to express an opinion adverse to the real presence : it was restored in 1 66 1 , on the revision of king Charles II. ; and its reappearance may likewise be employed 30 to shew that the church at that time also was unwilling to make any declaration on that important tenet. To prevent misapprehension on this point, the words " or unto any real and essential presence there being of Christ's natural flesh and blood" were altered to the very different expression " or unto any corporal presence of Christ's 3S natural flesh and blood." Comp. The two Liturg. of Edw. VI. Pref. p. xxxvii. D 2 36 Tlie revision of the Liturgy [narrative. of king Edward for the restoration of the communion service, as it existed in his first liturgy, was occasionally renewed. But the controversy respecting vestments imme- diately became formidable. It had hitherto confined 5 itself to the evil associations arising from a long and vicious practice, and their tendency to encourage in vulgar minds some of the worst corruptions of Romanism. It had also been much abated by the alterations made in the second service-book, when the lo more objectionable habits had been prohibited, and a hope had been created that even the use of the surplice might eventually be discontinued. But the rubric of 1559, that restored the ornaments and vest- ments of the second year of king Edward, was extremely i5 galling to the exiles, and would probably have pre- vented the greater number of them from becoming ministers of the church, had not the act of uniformity furnished them with a plea for complying. It had been enacted ^ that the queen with the advice of her 20 commissioners or the metropolitan, might make such changes in the rubrics as might afterwards be found requisite. The reformers ^ therefore were not without some reason for hoping that their brethren who might be advanced to high stations in the church, would aS retain their present spirit of moderation, and exercise ■^ I Eliz. c. 2. §. 25". 26. yStrype, Ann.vol. i.P. i.p.122. Burnet, H. R. vol. ii. P.2.P.465. Bp. Sandys said in a letter to the archbishop, " The last book of service is gone through -with a proviso, to retain the ornaments 30 which were used in the 1 st and and year of king Edward, until it please the queen to take other order for them : our gloss upon this text is, that we shall not be forced to use them, but that others in the meantime shall not convey them away, but that they may remain for the queen." gS CHAPTER I.] in the reign of Elizabeth. 37 a salutary influence on the future proceedings of the court. But the clauses in question, however available for such purposes, were probably introduced with very diiFerent designs. It appears that they were added to 5 the bill at the express direction of the queen, and were intended to assist her in carrying forward the high views of doctrine and authority which she was known to entertain. It is impossible at this distant point of time to 10 collect together and to give their several values to the many elements of the question then at issue ; although it has never ceased at any period to be a subject of interest and contention. We must remember that the religious discord was then so predominant in its nature, iSthat like the pestilence recorded by the Athenian historian, it drew within it all the other grievances of the period, and was aggravated by their additional bitterness. We must remember that great scandal had arisen to the cause of the reformers from the 20 insubordination it had occasioned, and the divisions which appeared to be inseparable from it ; that it was calculated generally to encourage principles unfavour- able to the received maxims of civil government and the admitted claims of the prerogative ; and in one of 2S its most important sections, the school of Geneva, was hostile to the institutions of a monarchy : that, to add to the contrast, the opposite party had the sanction of antiquity and the force of established usages in their favour ; that they might naturally look for assistance 30 in the interference of foreign courts; and above all, that the next in succession at that time to the throne, separated from it by a life which was ofteji deemed precarious, was a Romanist, devotedly attached to the principles of her church. In pondering then the reli- D 3 38 The revision of the Liturgy [nabbative. gious question, the queen and her coujicil would be influenced by these considerations in a manner inde- pendent of the real merits of the argument, and to a degree that would prevent them from being justly appreciated. Even the divines themselves, though less 5 likely to be misled by secular interests, could not be insensible to the difficulties of their position, wearied, as they were, with their past dissentions, and dreading, not without much reason, the total extinction of Pro- testantism. It appears accordingly that together with lo those divines who approved entirely of the existing state of things, there were, two distinct parties con- forming to the national church ; the first under the direction of Parker, Home, and Cox, who were per- suaded that in so feverish and fluctuating a state ofiS public opinion no better terms could be obtained ; the other represented by Grindal, Sandys, and Jewel, who acceded to the terms proposed, with the avowed inten- tion of employing all honest methods for moulding them according to their own principles. The first of 20 these two parties possessed the confidence of the court, and was employed during the reign of Elizabeth in all the important measures she adopted for the govern- ment of the church. But the wishes of the other party were also consulted, in the removal, for instance, 25 of the crucifix from the queen's chapel, in the altera- tion'' of the rubric respecting vestments, and in other z The advertisements issued by the archbishop and bishops in commission in the year 1564, though they did not overcome the objections of the violent puritans, moderated the ancient rubric 30 respecting vestments, by removing the distinction between the eucharist and other services in parish churches and retaining it in cathedrals only. The orders then were " In the ministration of the holy Communion in cathedral and collegiate churches the principal CHAPTER I.J in the reign of Elizabeth. 39 matters then considered of importance. And these gradual alterations would probably have been canied to a greater extent, had not intemperate designs and theories dangerous to civil order been mingled with S the controversy, a result, which may be apprehended in all periods of excitement, and which in those days of high prerogative could not but be fatal to the progress of reformation. What were the sentiments of the clergy in general 10 respecting the Book of Common Prayer, thus published by authority of parliament, may be learned from the proceedings of the memorable convocation of 1562. After the discussions connected with the 39 Articles of religion, the convocation proceeded to consider the iS measures proposed to them for the reformation of the public liturgy. Bishop Sandys moved that the queen should be prayed, agreeably with the provisions of the act of uniformity, to make such alterations as would exclude women from administering the sacrameijt of 20 baptism, and put an end to the practice of signing the infant with the cross ; and that in conformity with the plans of the late kings Henry and Edward a com- mission should be appointed to draw up a code of minister shall use a cope with gospeller and epistoler agreeably ; 25 and at all other prayers to be sayde at that Communion table, to use no copes but surplesses. Item, that every minister sayinge any pubUque prayers or ministringe the sacramentes or other rites of the churche shall weare a comely surples with sleeves to bee provided at the charges of the parishe." It is true that these advertisements 30 were not binding in law, as they had not been sanctioned under the great seal : but it is clear they were considered binding, as they certainly were approved by the queen, and it had not yet been ruled, that edicts issued by the queen's commission were not bind- ing, unless they were confirmed by the queen officially. See 3S Document. Annals, vol. i. p. 287. Croke's Rep. 2 Jac. p. 37. D 4 40 The revision of the Liturgy [narrative". ecclesiastical laws. A memorial was presented by thirty-three members of the lower house containing seven articles, which exhibit all the changes called for at that early period of the controversy, and the wishes entertained by the general body of the exiles. These 5 articles were afterwards modified and reduced to six, and on the 13th of February were proposed in the lower house in the following order : 1. That all the Sundays in the year, and principal feasts of Christ, be kept holydays ; and all other lo holydays to be abrogated. 2. That in all parish churches the minister in com- mon prayer turn his face toward the people ; and there distinctly read the divine service appointed, where all the people assembled may hear and beis edified. 3. That in ministering the sacrament of baptism, the ceremony of making the cross in the child's fore- head may be omitted, as tending to superstition. 4. That forasmuch as divers communicants are not 20 able to kneel during the time of the communion for age, sickness, and sundry other infirmities ; and some also superstitiously both kneel and knock ; that order of kneeling may be left to the discretion of the ordinary within his jurisdiction. 2S 5. That it be sufficient for the minister, in time of saying divine service and ministering of the sacra- ments to use a surplice ; and that no minister say service, or minister the sacraments, but in a comely garment or habit. 30 6. That the use of organs be removed. The number in favour of these articles were forty- three present, and fifteen proxies ; the number opposed to them were thirty-five present and twenty-four CHAPTER I.] m the reign of EUzaheth. 41 proxies; so that the articles were rejected by the majority of one. In the former list were all those members who had been brought into friendly contact with the practice of foreign churches in the reign of S Mary, including several, as Lever and Sampson, who afterwards became nonconformists ; in the latter were the friends of the archbishop and of bishops Home and Cox, together with those reformers who had remained in England during the reign of Mary, and 10 several who had at the same period relapsed into Romanism. CHAPTER II. Documents connected with the revision of Queen Elizabeth. I. The Device for alteration of religion in the first year of Queen Elizabethj (supposed to have been drawn up by Sir Thomas Smith). Cotton Libr. Julius F. 6. II. Dr. Guest to Sir William Cecil, the Queen's Secretary, con- cerning the Service-book newly prepared for the Parliament. Corp. Chr. Coll. Camb. vol. io6. III. The first Proposition upon which the Papists and Protestants disputed in? Westminster Abbey. The Discourse of Dr. Home. Fox's Acts and Mon. and Corp. Chr. CoU. Camb. Vol. 121. Synodalia. IV. The Answer of Dr. Cole to the first Proposition of the Pro- testants. Corp. Chr. CoU. Camb. Vol. 121. Synod. V. The Protestants' Discourse prepared to have been read in the public Conference at Westminster on the Second Question. Corp. Chr. CoU. Camb. Vol. 121. Synod. VI. Dr. Cox's Letter to Wolfgang Weidner, with an account of the disputation at Westminster. Corp. Chr. Coll. Camb. Vol. 241 . VII. A Letter of Jewel's to Peter Martyr, concerning the Dis- putation at Westminster. Burnet, Hist. Ref. Vol. iii. Part 2. pp. 360—362. VIII. The Oration of Abbot Feckenham in the Parliament House, 1559, against the Bill for the Liturgy. Corp. Chr. CoU. Camb. Vol. 121. Synod. cHAPTEKii.] ITie demce for alteration 8fc. 43 IX. Another Oration made by Dr. Scot, Bishop of Chester, in the Parliament House 1559, against the Bill for the Liturgy. Fox MSS. Vespasian, D. 18. X. An Extract out of the Journal of the Lower House of Con- vocation. Burnet, Hist. Ref. Vol. iii. Part 2. pp. 419. — 422. I. The device for alteration of reUgion, in the first yea/r of Qmen Elizabeth. I. When the alteration shall be first attempted? AT the next parliament: so that the dangers be fore- ^ seen, and remedies therefore provided. For the sooner that religion is restored, God is the more glorified, and as we trust vyilbe more merciful unto us, and better save and defend her highness from all dangers. II. What dangers may ensue upon the alteration ? 10 The bishop of Rome, all that he may, wilbe incensed. He will excommunicate the queen's highness, interdict the realms, and give it to prey to all princes, that will enter upon it ; and incite them therto by all manner of means. The French king will be encouraged more to the war, and iS make his people more ready to fight against us, not only as enemies, but as heretics. He wilbe in great hope of aid from hence, of them that are discontented with this alteration, looking for tumult and discord. He will also stay concluding peace upon hope of some alteration. 20 Scotland will have some causes of boldness ; and by that way the French king wil seem soonest to attempt to invade us. Ireland also will be very difficultly stayed in their obe- dience, by reason of the clergy that is so addicted to Eome. Many people of our own wilbe very much discontented; 25 especially these sorts. All such as governed in the late queen Marie's time, and were chosen thereto for no other cause, or were then most esteemed for being hot and earnest in the other religion. 44 The device for alteration . [documents. and now remain unplaced and uncalled to credit, will think themselves discredited, and all their doings defaced, and study all the ways they can to maintain their former doings, and despise all this alteration. Bishops and all the clergy wil se their own ruine. In 5 confession and preaching, and all other ways they can, they wil perswade the people from it. They wil conspire with whomsoever that wil attempt, and pretend to do God a sacrifice, in letting the alteration, tho' it be with murther of Christen men, or treason. ' lo Men which be of the papist sect ; which late were in maner all the judges of the law ; the justices of the peace, chosen out by the late queen in all the shires ; such as were believed to be of that sect; and the more earnest therin, the more in estimation. These are like to joyn and conspire i5 with the bishops and clergy. Some, when the subsidy shalbe granted, and money levied, (as it appeareth that necessarily it must be don,) wilbe therewith offended ; and Uke enough to conspire and arise, if they have any head to stir them to it, or hope of gain 20 and spoil. Many such as would gladly have the alteration from the church of Eome, when they shal se peradventure, that some old ceremonies shalbe left still, or that their doctrine, which they embrace, is not allowed and commanded only, and all 25 other abolished and disproved, shall be discontented, and call the alteration a cloaked papistry, or a mingle ma/ngle. III. What remedy for these matters ! First, for France, to practice a peace ; or if it be offered, not to refuse it. If controversy of religion be there among 30 them, to help to kindle it. Eome is less to be doubted ; from whom nothing is to be feared, but evil will, cursing, and practising. Scotland will follow France for peace. But there may be practised to help forward their divisions; and especially 35 to augment the hope of them, who incline them to good religion. For certainty, to fortify Berwick, and to employ demilances and horsemen for the safety of the frontiers. And some expence of money in Ireland. CHAPTER II.] of religion by Queen Elizdhetii.. 45 The fifth divided into five parts. The first is of them which were of queen Mary's council) elected and advanced then to authority, only or chiefly for being of the pope's religion, and earnest in the same. Every 5 augmentation or conservation of such men in authority or reputation, is an encouragement of those of their sect, and giveth hope to them, that it shall revive and continue, although it have a contrary blast. Seeing their pillars to stand still untouched, [will be] a confirmation to them that 10 are wavering papists, and a discouragement of such that are but half enclined to that alteration. " Dum in dubio est animus, paulo memento hue illuc impeUitur." These must be searched by all law, as far as justice may extend ; and the queen's majesty's clemency to be extended not before they rS do fully acknowledge themselves to have fallen in the lapse of the law. They must be based of authority, discredited in their countries, so long as they seem to repugn to the true religion, or to maintain their old proceedings. And if they 20 should seem to allow or to bear with the new alteration, yet not likely to be in credit, quia neophyti. And no man but he loveth that time wherein he did flourish. And when he can, and as he can, those ancient laws and orders he will maintain and defend with whom and in whom he was aSin estimation, authority, and a doer. For every man naturally loveth that which is his own work and creature. And contrary, as those men must be based, so must her highness's old and sure servants, who have tarryed with her, and not shrunk in the last storms, be advanced with 30 authority and credit : that the world may see that her highness is not unkind nor unmindful. And throughout all England such persons as are known to be sure in religion, every one, according to his ability to serve in the common- wealth, to be set in place. Whom, if in the cause of 3S religion, God's cause, they shaU be slack, yet their own safety and state shall cause to be vigilant, careful, and earnest for the conservation of her state, and maintenance of this alteration. And in all this, she shall do but the 46 The device for alteration [documents. same that the late queen Mary did, to maintain and establish her religion. The second of these five is the bishops and clergy, being in manner all made and chosen, such as were thought the stoutest and mightiest champions of the pope's church, who 5 in the late times [by] taking from the crown, impoverishing it, by extorting from private men, and all other means possible, per fas et nefas, have thought to enrich and advance themselves ; these her majesty, being enchned to so much clemency, yet must seek as well by parliament, as by lo the just laws of England, in the prcemunire, and other such penal laws, to bring again in order. And being found in default, not to pardon, till they confess their fault, put themselves wholly to her highness's mercy, abjure the pope of Eome, and conform themselves to the new alteration. i5 And by this means well handled, her majesty's necessity of money may be somewhat relieved. The third is to be amended even as all the rest above, by such means as queen Mary taught, that none such, as near as may be, be in commission of peace in the shires, 20 but rather men meaner in substance and younger in years ; so that they have discretion to be put in place. A short law made and executed against assemblies of people without authority. Lieutenants made in every shire : one or two men known to be sure at the queen's devotion. In the mean 25 time musters and captains appointed, viz. young gentlemen which earnestly do favour her highness. No office of juris- diction or authority to be in any discontented man's hand, as far as justice or law may extend. The fourth is not to be remedied otherwise than by gentle 30 and dulce handleing, by the commissioners, and by the readiness and good-will of the lieutenants and captains to repress them, if any should begin a tumult, murmur, or provide any assembly, or stoutness to the contrary. The fifth, for the discontentation of such as could be 35 conteijt to have religion altered, but would have it go too far, the straight laws upon the promulgation of the book, and severe execution of the same at the first, will so repress CHAPTER II.] of religion by Queen Elizabeth. 47 them, that it is great hope it shall touch but a few. And better it were that they did suffer, than her highness or commonwealth should shake, or be in danger. And to this they must well take heed that draw the book. 5 And herein the universities must not be neglected ; and the hurt that the late visitation in queen Mary's time did must be amended. Likewise such colleges where children be instructed to come to the university, as Eaton and Winchester': that as well the encrease hereafter, as at this 10 present time, be provided for. IV. What shall be the manner of the doing of it ? This consultation is to be referred to such learned men as be meet to shew their minds herein ; and to bring a plat or book hereof ready drawn to her highness. Which being iS approved of her majesty, may be so put into the parliament- house, to the which for the time it is thought that these are apt men ; Dr. Bill, Dr. Parker, Dr. May,- Dr. Cox, Mr. Whitehead, Mr. Grindal, Mr. Pilkington. And sir Thomas Smith do call them together, and to be 20 amongst them. And after the consultation with these, to draw in other men of learning and gravity, and apt men for that purpose and credit, to have their assents. As for that is necessary to be done before, it is thought most necessary, that a straight prohibition be made of all 25 innovation, until such time as the book come forth ; as well that there should be no often changes in religion, which would take away authority in the common peoples' estimar tion ; as also to exercise the queen's majesty's subjects to obedience. 30 V. To the fifth. What may be done of her highness for her own conscience openly, before the whole alteration : or, if the alteration must tarry longer, what order be fit to be in the whole realm, as an interim ! To alter no further than her majesty hath, except it be to 35 receive the communion as her highness pleaseth on high feasts. And that where there be more chaplains at mass, that they do always communicate in both kinds. And for her highness's conscience till then, if there be some other devout sort of prayers or memory said, and the seldomer mass. 48 Ghieat to Sir W. Cecyl. [documents. VI. To the sixth, What noblemen be most fit to be made privy to these proceedings, before it be opened to the whole council! The lord marquiss Northampton, the earl of Bedford, the earl of Pembroke, and the lord John Grey. S VII. To the seventh, What allowance those learned men shall have, for the time they are about to review the Book of Common Prayer, and order of ceremonies, and service in the church, and where they shall meet ? Being so many persons which must attend still upon it, lo two mess of meat is thought yet indifferent to suffice for them and their servants. The place is thought most meet [to be] in some set place, or rather at sir Thomas Smith's lodgings in Ohanon Row. At one of these places must provisions be laid in of wood, i5 and coals, and drink. II. Gmst to sir William Cecyl, the queen's secretwry, conceminc/ the Service-booh, newly prepared for the parliament to be con- firmed ; and certain ceremonies and usages of the church. 20 Eight Honourable, That you might well understand, that I have neither ungodly allowed any thing against the scripture, neither unstedfastly done any thing contrary to my writing, neither rashly without just cause put away it which might be well aS suffered, nor undiscreetly for novelty brought in that which might be better left out ; I am so bold to write to your honour some causes of the order taken in the new service : which enterprise, though you may justly reprove for the simple handling, yet I trust you will take it well for my good 30 meaning. Therefore, committing your honourable state to the great mercy of God, and following the intent of my writing, thus I begin the matter. CHAPTER II.] Guest to Sir William Cecyl. 49 OF CEEEMONIES. Ceremonies once taken away, as evil used, should not be taken again, though they be not evil of themselves, but might be well used. And that for four causes. 5 The first, because the Galatians ''were reproved of Paul for receiving again the ceremonies which once they had for- saken : ''bidding them to stand in the liberty wherein they were called ; and forbidding them to wrap themselves in the yoke of bondage; saying, '^they builded again that which 10 they had destroyed; and reproving Peter, for that by his dissembling he provoked the gentiles to the ceremonial law, which they had left ; looking back hereby from the plough which they had in hand. The second cause, because ^Paul forbids us to abstain not iS only from that which is evil, but also from all that which is not evil, but yet hath the appearance of evil. For this cause Ezekias destroyed the ^brazen serpent ; and Epiphanius the picture of Christ. The third cause, because the '^ gospel is a short word, put- 20 ting away the law, which stood in ' decrees and ceremonies ; and ''a light and easy yoke, delivering us from them. There- fore is it said, that we should ' worship God in sjnrit and truth, and not in ceremonies and shadows also, as did the Jews. And ""Paul likeneth us Christians, for our freedom 25 from ceremony, to men which live in all liberty; and the Jews, for their bondage in them, to men living in all thraldom. Wherefore Augustyn, "writing to Januarius against the mul- titude of ceremonies, thus saith ; " Christ hath bound us to a light burthen, joyning us together with sacraments in 30 number most few, in keeping most easy, in signification most passing." And in the next epistle following he bewaileth the multitude of ceremonies in his time, and calleth them presumptions. Which yet were but few in respect of the number of ours. 35 >: Gal. s- ii Gal. 5. « Gal. 2. f Phil. z. K 2 Kings 18. h Rom. 10. i Eph. t. k Matt. 1 I. 1 John 4. m Gal. 4. " Ejiist. 118, 119. E 50 Guest to Sir William Cecyl. [documents. The fourth cause, because these ceremonies were devised of men, and abused to idolatry. "For Christ with his apostles would not wash their hands before meat, though of itself it was an honest civil order, because it was superstitiously used. Paul forbad the Corinthians ^to come to the gentiles tables, 5 where they did eat the meat which was offered to idols: though an idol was nothing, nor that which was offered to it any thing. OF THE CROSS. Epiphanius, in an epistle which he wrote to John, bishop 10 of Jerusalem, and is translated by "J Hierom, sheweth how he did cut in pieces a cloth in a church, wherein was painted the image of Christ, or of some saint, because it was against the scriptures ; and counsels the bishop to command the priests of the same church to set up no more any such cloth 1 5 in the same place, calling it a superstition to have any such in the church. Leo, the emperor, with a council holden at Constantinople, decreed, that all images in the church should be broken. The same was decreed long before in the pro- vincial council at Elibert in Spain, cap. 36. 20 OP PKOCESSION. Procession is superfluous, because we may, as we ought to do, pray for the same in the church that we pray for abroad ; yea, and better too. Because when we pray abroad, our mind is not so set upon God for sight of things, (as expe-25 rience teacheth,) as when we pray in the church, where we have no such occasion to move our mind withal. OP VESTMENTS. Because it is thought sufficient to use but a surplice in baptizing, reading, preaching, and praying, therefore it is 30 enough also for the celebrating of the communion. For if we should use another garment herein, it should seem to teach us, that higher and better things be given by it than o Mat. 25. P I Cor. to. n Hieron. ■z. torn. epi. CHAPTER II.] Quest to Sir William Gecyl. 51 be given by the other service; which we must not believe. For in baptism we put on Christ : in the word we eat and drink Christ, as Hierom and Gregory write "^. And Austin saith, the word is as precious as this sacrament, in saying, 5 " He sinneth as much which neghgently heareth the word, as he which willingly letteth Christ's body to fall on the ground.'" And Chrysostom' saith, " He which is not fit to receive, is not fit to pray." Which were not true, if prayer were not of as much importance as the communion. 10 OP THE DIVIDING THE SERVICE OP THE COMMUNION INTO TWO PARTS. Dionysius Areopagita ' saith, " That after the reading of the Old and New Testament, the learners of the faith before they were baptized, mad men, and they that were joyned to penance for their faults, were shut out of the church, and 1 5 they only did remain which did receive.'" Chrysostom wit- nesseth also", that these three sorts were shut out from the communion. Therefore Durant writeth'', that the mass of the learners is from the Introite until after the offertory, which is called missa, masse, or sending out : in that it sendeth 20 out: because, when the priest beginneth to consecrate the sacrament, the learners be sent out of the church. The mass, or sending out of the faithful, is from the offering till after communion ; and is named missa, a sending out, because when it is ended, then each faithful is sent forth to his proper 25 business. OP THE CREED. The Creed is ordained to be said only of the communi- cants, because Dionysius, and Chrysostom, and Basil, in their liturgies, say, that the learners were shut out or the Creed 30 was said ; because it is the prayer of the faithful only, which were but the communicants. For that they which did not receive were taken for that time as not faithful. Therefore Chrysostom y saith, "That they which do not receive, be as men doing penance for their sin.'" gS ' Supp. Eccle. Slip. ca. 6. Job. "Lib. 50. Homiliaruiu; Homiliar. 26. toui. to. Chrysost. Horn. 61. ad pop. Antioch. * Dionys. in coelest. Hierar. cap. 3. part, secunda tertia. ^ Clirysost. secunda expos, in Mat. Horn. 72. xJDurant in rationali Divinor. lib. 4. cap. 1. y Chr. Horn. 61. ad pop. Antioch E 2 52 Guest to Sir William Cecyl. [documents. OP PRAYING FOR THE DEAD IN THE COMMUNION. That praying for the dead is not now used in the commu- nion, because it doth seem to make for the sacrifice of the dead. And also because, (as it was used in the first book,) it makes some of the faithful to be in heaven, and to need no 5 mercy ; and some of them to be in another place, and to lack help and mercy. As though they were not all alike re- deemed, and brought to heaven by Christ's merits : but some deserved it, (as it is said of martyrs ;) and some, for lack of such perfectness, were in purgatory, (as it is spoken of the lo meaner sort.) But thus to pray for the dead in the commu- nion was not used in Christ and his apostles time, nor in Justin's time ; who, '' speaking of the manner of using the communion in his time, reporteth not this. So that I may here well say with Tertullian, ^ " That is true which is first ; i3 that is false which is after : that is true which is first ; that is first which is from beginning ; that is from beginning, which is from the apostles." OF THE PRAYER IN THE FIRST BOOK FOR CONSECRATION, merciful Father, 8ec. 20 This prayer is to be disliked for t^o causes. The first, because it is taken to be so needful for the consecration, that the consecration is not thought to be without it. Which is not true : for petition is no part of consecration. Because Christ, in ordaining the sacrament,'' made no petition, but 2.5 a thanksgiving. It is written," " When he had given thanks," and not, " When he had asked." Which Christ would have spoken, and the evangelists have written, if it had been needful, as it is mistaken. And though Mark saith, " that Christ blessed, when he took bread," yet he meaneth by 30 blessed, gave thanks, or else he would have said also. He gave thanks, as he said. He blessed, if he had meant thereby divers things. And speaking of the cup, he would have said, Christ blessed, when he took the cup, as he saith, He gave thanks, if gave thanks and blessed were not all one. 3$ Or else Christ should be thought to have consecrated the bread and not the wine, because in consecrating the bread, ^ Secunda Applog. pro Christianis. » Tertull. coutr. Prax. contra Mar. •> Mat. 26. « Mar. 14. Luke 22. i Cor. 11. CHAPTER u.] Crueit to Sir William Cecyl. 53 he said blessed, and in consecrating the wine, he left it out. Yea, by Matthew, Luke, and Paul, he should neither have consecrated the one nor the other. For that they report not, that he blessed. 5 Gregory'! writeth to the bishop of Syracusa, that the apostles used only the Lord's Prayer at the communion, and none other; and seemeth to be displeased, that it is not there still so used, but instead thereof the canon which Scholasticus made. Therefore, in that he would the Lord''s 10 Prayer to be used at the making of the communion, which making nothing for the consecration thereof, and not Scholasticus'' prayer, which prayeth for the consecration of the same, it must needs be that he thought the communion not to be made by invocation. iS Chrysostom saith", that this sacrament is made by the words of Christ once spolten ; as every thing is gendered by the words of God, that he once spake, " Increase and fill the earth." Bessarion saith^, that the consecration stands on Christ's 20 ordinance, and his words, and not on the prayer of the priest ; and that for three causes. The first, because the priest may pray without faith, without which his prayer is not heard. The second, because the prayer is not all one in all countries. The third, because baptism is without 25 prayer. Justing, in shewing how the. communion was celebrated in his time, maketh no mention of invocation. No more doth Ireneeh. The second cause why the foresaid prayer is to be refused, go is for that it prays that the bread and wine may be Christ's body and blood ; which makes for the popish transubstan- tiation : which is a doctrine that hath caused much idolatry : and though the Doctors so speak, yet we must speak other- wise, because we take them otherwise than they meant, or o5 would be taken. For when their meaning is corrupted, then their words must be expounded. In one place it is said. This is the new testament in my blood ; and in another d Lib. 6. Epist. 63. e DePerdit Judae. Horn. 30. f Libr. de Prec. Euchiirist. g 2d Apol. pro Christian. h Lib. 4. cap. 34. E3 54) Guest to Sir William Cecyl. [documents. place, This is my blood of the new testament : there Christ's words be diversely reported, that we should expound them when they be mistaken. And both he and his apostles allege not after the letter, but after the meaning. OP RECEIVING THE SACRAMENT IN OUE HANDS. "' Christ gave the sacrament into the hands of his Apostles, " Divide it," saith he, " among yourselves''." It is decreed', that the priests should be excommunicated, which did suffer any man to take it with any thing, saving with his hands; as then they made instruments to receive it withall. Am- i° brose™ thus speaketh to Theodosius the emperor, "How wilt thou with such hands receive the body of Christ T " If we be ashamed," saith Austin, " and afraid to touch the sacrament with foul hands, much more we ought to fear to take it with an unclean soul." i5 OF RECEIVING STANDING OR KNEELING. Justin saith, we should rather stand than kneel, when we pray on the Sunday, because it is a sign of resurrection ; and writeth that Irenee" saith, it is a custom which came from the apostles. And Austin" thus writeth, " We pray 20 standing, which is a sign of resurrection : therefore on every Sunday it is observed at the altar." It is in plain words in the last chapter of the last book, (which Gaguens, a Frenchman, hath put to TertuUian's works as his,) that Christ's body is received standing. Though this is the old 25 use of the church to communicate standing, yet because it is taken of some by itself to be sin to receive kneeling, whereas of itself it is lawful ; it is left indifferent to every man's choice to follow the one way or the other; to teach men that it is lawful to receive either standing or kneeling. 30 Thus, as I think, I have shewed good cause why the service is set forth in such sort as it is. God, for his mercy in Christ, cause the parliament with one voice to enact it, and the realm with true heart to use it. k Luke 22. ' Concilio 6. Constan. cap. loi. m Theoil. Bez. ^K lib. 4. cap. 31. Tripart. Hist, n Qua«tio ad Orthod. 115. o Epla. adJan. 118. CHAPTER II.] Dr. Hornets preface. 55 III. Br. Home's preface to his discourse, read at the conference at Westminster abbey. FoKASMucH as it is thought good unto the queen's most 10 excellent majesty, (unto whom in the Lord all obedience is due,) that we should declare our judgment in writing upon certain propositions; we, as becometh us, do herein most gladly obey. Seeing that Christ is our only master, whom the Father iS hath commanded us to hear ; and seeing also his word is the trutji, from the which it is not lawful for us to depart one hair's breadth, and against the which, as the apostle saith, " we can do nothing ;" we do in all things submit ourselves unto this truth, and do protest that we will affirm nothing 20 against the same. And forasmuch as we have for our mother the true and catholic church of Christ, which is grounded upon the doc- trine of the apostles and prophets, and is of Christ the head in all things governed ; we do reverence her judgment ; we 25 obey her authority as becometh children ; and we do devoutly profess, and in all points follow the faith, which is contained in the three creeds, that is to say, of the apostles, of the council of Nice, and of Athanasius. And seeing that we never departed, neither from the 30 doctrine of God, which is contained in the holy canonical scriptures, nor yet from the faith of the true and catholic church of Christ, but have preached truly the word of God, and have sincerely ministered the sacraments according to the institution of Christ, unto the which our doctrine and 3S faith the most part also of our adversaries did subscribe, not many years past, (although now, as unnatural, they are revolted from the same,) we desire that they render account of their backsliding, and shew some cause, wherefore they do E4 56 The first proposition [documents. not only resist that doctrine which they have before pro- fessed, but also persecute the same by all means they can. We do not doubt but through the equity of th« queen's most excellent majesty, we shall in these disputations be entreated more gently than in years late past, when we were 5 handled most unjustly, and scantly after the common manner of men. As for the judgment of the whole controversy, we refer unto the most holy scriptures, and the catholic church of Christ, (whose judgment unto us ought to be most sacred.) lo Notwithstanding, by the caiholic church we understand not the Romish church, whereunto our adversaries attribute such reverence; but that which St. Augustin and other fathers affirm ought to be sought in the holy scriptures, and which is governed and led by the Spirit of Christ. i5 The first proposition, upon which the papists and protestants disputed in Westminster-abhe^. With the arguments which the reformed divines made upon it. It is against the word of God, and the custom of the primi- tive church, to use a tongue unhnown to the people in common- 20 prayers, and administration of the sacraments. By these words (the word) we mean only the written word of God, or canonical scriptures. And by the custom of the primitive church, we mean, the order most generally used in the church for the space of2S five hundred years after Christ ; in which times lived the most notable fathers, as Justin, Ireneus, TertuUian, Cyprian, Basil, Chrysostom, Hierome, Ambrose, Augustine, &c. This assertion, above-written, hath two parts. First, That the use of a tongue not understood of the 30 people, in common prayers of the church, or in the ad- ministration of the sacraments, is against God's word. The second. That the same is against the use of the primitive-church. CHAPTER II.] disputed in Westminster Ahhey. 57 The first part is most manifestly proved by the 14th chapter of the First Epistle to the Corinthians, almost throughout the whole chapter ; in the which chapter St. Paul intreateth of this matter, ex professo, purposely: and although 5 some do cavil, that St. Paul speaketh not in that chapter of praying, but of preaching; yet is it most evident, to any indifferent reader of understanding, and appeareth also by the exposition of the best wi-iters, that he plainly there speaketh not only of preaching and prophesying, but also loof prayer and thanksgiving, and generally of all other pub- lic actions, which require any speech in the church or con- gregation. For of praying, he saith, " I will pray with my spirit, and I will pray with ray mind ; I will sing with my spirit, and i5 I will sing with the mind." And of thanksgiving, (which is a kind of prayer,) " Thou givest thanks well, but the other is not edified ; and how shall he that occupieth the room of the unlearned, say Amen to thy giving of thanks, when he under- standeth not what thou sayest V And in the end, ascending 20 from particulars to universals, concludeth, "That all things ought to be done to edification." Thus much is clear by the very words of St. Paul ; and the ancient doctors, Ambrose, Augustine, Hierome, and others, do so understand this chapter, as it shall appear by their 25 testimonies, which shall follow afterward. Upon this chapter of St. Paul, we gather these reasons following. 1 . All things done in "the church, or congregation, ought so to be done, as they may edify the same. 30 But the use of an unknown tongue in public prayer, or ad- ministration of sacraments, doth not edify the congregation : Therefore the use of an unknown tongue, in public prayer, or administration of the sacraments, is not to be had in the church. 35 The first part of this reason is grounded upon St. Paul's words, commanding all things to be done to edification. The second part is also proved by St. Paul's plain words. First, by this similitude ; " If the trumpet give an uncertain sound, who shall be prepared to battel ?" Even so likewise, 58 The first proposition [documents. when ye speak with tongues, except ye speak words that have signification, how shall it be understood what is spoken ? for ye shall but speak in the air, that is to say, in vain, and consequently without edifying. And afterward, in the same chapter, he saith, " How can 5 he that occupieth the place of the unlearned, say Amen at thy giving of thanks : seeing he understandeth not what thou sayest ? For thou verily givest thanks well, but the other is not edified." These be St. Paul's words, plainly proving, that a tongue lo not understood doth not edify. And therefore both the parts of the reason thus prov'd by St. Paul, the conclusion foUoweth necessarily. % Secondly ; nothing is to be spoken in the congregation in an unknown tongue, except it be interpreted to the people, iS that it may be understood. For, saith Paul, " if there be no interpreter to him that speaketh in an unknown tongue, taceat in ecclesia, let him hold his peace in the church." A nd therefore the common prayers, and administration of sacra- ments, neither done in a known tongue, nor interpreted, 20 are against this commandment of Paul, and not to be used. 3. The minister, in praying, or administration of sacra- ments, using language not understood of the hearers, is to them barbarous, an alien, which of St. Paul is accounted a great absurdity. 2S 4. It is not to be counted a Christian common-prayer where the people present declare not their assent unto it, by saying Amen ; wherein is implyed all other words of assent. But St. Paul afiirmeth, that the people cannot declare their 30 assent, in saying Amen, except they understand what is said, as afore : Therefore it is no Christian common-prayer, where the peo- ple understandeth not what is said. 5. Paul would not suffer, in his time, a strange tongue to 35 be heard in the common-prayer in the church, notwithstand- ing that such a kind of speech was then a miracle, and a singular gift of the Holy Ghost, whereby infidels might be persuaded and brought to the faith : much less is it to be CHAPTBB II.] disputed in Westminster Abbey. 59 suffered now among Christian and faithful men, especially being no miracle, nor especial gift of the Holy Ghost. 6. Some will peradventure answer. That to use any kind of tongue in common-prayer, or administration of sacraments, S is a thing indifferent. But St. Paul is to the contrary ; for he commandeth all things to be " done to edification :"' he commandeth to keep silence, if there be no interpreter. And in the end of the chapter, he concludeth thus ; " If any man be spiritual, or a 10 prophet, let him know, that the things which I write are the commandment of the Lord." And so, shortly to conclude, the use of a strange tongue, in prayer and ministration, is against the word and commandment of God. To these reasons, grounded upon St. Paul's words, which jS are the most firm foundation of this assertion, divers other reasons may be joined, gathered out of the scrip- tures, and otherwise. 1. In the Old Testament, all things pertaining to the pub- lic prayer, benedictions, thanksgivings, or sacrifice, were 30 always in their vulgar and natural tongue. In the second book of Paraleipomenon, cap. 29, it is writ- ten, " That Ezechias commanded the Levites to praise God with the Psalms of David, and Asaph the prophet ;" which doubtless were written in Hebrew, their vulgar tongue. If zS they did so in the shadows of the law, much more ought we to do the like ; who (as Christ saith) must pray in Sjnritw et veritate, 2. The final end of our prayer is, (as David saith,) " Ut populi conveniant in unum, et annuncient nomen Domini in 30 Sion, et laudes ejus in Hierusalem.'" But the name and praises of Grod cannot be set forth to the people, unless it be done in such a tongue as they may understand : Therefore common prayer must be had in the vulgar 35 tongue. 3. The definition of public prayer out of the words of St. Paul ; " Orabo spiritu, orabo et mente. Publice orare, est vota communia mente ad Deum effundere, et ea spiritu, hoc est lingua, testari." Common-prayer is, to lift up our com- 60 Tlie first proposition [documents. mon desires to God with our minds, and to testify the same outwardly with our tongues. Which definition is approved of by St. Augustine de Magist. c. 1. '' Nihil opus est (inquit) loquutione, nisi forte ut sacerdotes faciunt, significandae men- tis causa, ut populus intelligat." 5 4. The ministrations of the Lord's last supper and baptism are, as it were, sermons of the death and resurrection of Christ. But sermons to the people must be had in such language as the people may perceive, otherwise they should be had lo in vain. 5. It is not lawful for a Christian man to abuse the gifts of God. But he that prayeth in the church in a strange tongue, abuseth the gift of God ; for the tongue serveth only to ex- iS press the mind of the speaker to the hearer. And Augustine saith, de Doct. Christ, lib. 4. cap. 10. "Loquendi omnino nulla est causa, si quod loquimur non iutelligunt, propter quos, ut intelligant, loquimur.'' There is no cause why we should speak, if they, for whose cause we speak, understand not our 20 speaking. 6. The heathen and barbarous nations of all countries, and sorts of men, were they never so wild, evermore made their prayers and sacrifice to their gods, in their own mother-tongue ; which is a manifest declaration, that it is the very Hght and 28 Toice of nature. Thus much upon the ground of St. Paul, and other reasons out of the scriptures ; joining therewith the common usage of all nations, as a testimony of the law of nature. Now for the second part of the assertion, which is, 30 That the use of a strange tongue, in public prayer, and administration of sacraments, is against the custom of the primitive church. Which is a matter so clear, that the denial of it must needs proceed, either of great ignorance, or of wilful malice. 35 For, first of all, Justinus Martyr % describing the order of the communion in his time, saith thus ; "Die solis urbanoruni et rusticorum coetus fiunt, ubi apostolorum, prophetarumque tt .lustinus, Apol. 2. CHAPTER II.] disputed in Westminster Abbey. • 61 literse, quoad fieri potest, praeleguntur : deinde cessante lectore prsepositus verba facit adhortatoria, ad imitationem tam honestarum rerum invitans. Post hsec consurgimus omnes, et preces offerimus, quibus finitis, profertur (ut dixi- 5 mus) panis, vinum et aqua ; turn propositus quantum potest preces offert, et gratiarum actiones ; plebs vero Amen accinit." Upon the Sunday, assemblies are made both of the citizens and country-men ; whereas the writings of the disciples, and of the prophets, are read as much as may be. 10 Afterwards when the reader doth cease, the head-minister maketh an exhortation, exhorting them to follow so honest things. After this we rise all together, and offer prayers ; which being ended, (as we have said,) bread, wine, and water are brought forth ; then the {lead-minister oflereth prayers, i5 and thanksgiving, as much as he can, and the people answereth, Amen. These words of Justin, who lived about 160 years after Christ, considered with their circumstances, declare plainly, That not only the scriptures were read, but also that the 20 prayers and administration of the Lord's supper were done in a tongue understood. Both the liturgies of Basil and Chrysostom declare, That in the celebration of the communion, the people were appointed to answer to the prayer of the minister, some- 25 times Amen ; sometimes, " Lord have mercy upon us ;" sometimes, "And with thy Spirit;" and, "We have our hearts lifted up unto the Lord, &c." Which answers they would not have made in due time, if the prayers had not been made in a tongue understood. 30 And for further proof, let us hear what Basil ^ writeth in this matter to the clerks of Neocsesarea ; " Cseterura ad objectum in psalmodiis crimen, quo maxime simpliciores torrent calumniatores, &c." "As touching that is laid to our charge in psalmodies and songs, wherewith our slanderers 3S do fray the simple, I have this to say, That our customs and usage in all churches be uniform and agreeable. For in the night, the people with us riseth, goeth to the house of prayer: and in travel, tribulation, and continual tears, b Basil. Kpist. 63. 62 The first proposition disputed. [documents. they confess themselves to God ; and at the last rising again, go to their songs, or psalmodies, where being divided into two parts, sing by course together, both deeply weighing and confirming the matter of the heavenly saying ; and also stirring up their attention and devotion of heart, which by 5 other means be alienated and pluck'd away. Then appointing one to begin the song, the rest follow; and so, with divers songs and prayers, passing over the night, at the dawning of the day, all together, even as it were with one mouth, and one heart, they sing unto the Lord a song of confession, 10 every man framing to himself meet words of repentance. " If ye will flee us from henceforth for these things, ye must flee also the Egyptians, and both the Lybians, ye must eschew the Thebans, Palestines, Arabians, the Phenices, the Syrians and those which dwell besides Euphrates. And to be short, js all those with whom watchings, prayers, and common singing of psalms are had in honour.'" [Then follow other testimonies from Ambrose, Jerome, Basil, Ohrysostom, Cyprian, Augustin and Justinian's Novell.] These are sufficient to prove, that it is against God's word, j^ and the use of the primitive church, to use a language not understood of the people, in common prayer, and ministration of the sacraments. Wherefore it is to be marvelled at, not only how such an nntrut and abuse crept, at the first, into the church, but also jS how it is maintained so stifly at this day ; and upon what ground these that will be thought guides and pastors of Christ's church, are so loth to return to the first original of St. Paul's doctrine, and the practice of the primitive catholick church of Christ. The God of patience and consolation give us grace to be like minded one to- wards another, in Christ Jesus, that we all agree- 3S ing together, may, with one mouth, praise God, the Father of our Lord Jesus Christ. Amen. J. Scory. E. Cox. D. Whithead. E. Grindal. J. Juel. E. Horn. J. Aimer. E. Gest. CHAPTER II.] Dr. CoWs answer 8fc. 63 IV. Thecmswer of Dr. Cole to the first proposition of tlie protectants, at the disputation before the lords at Westminster. Est contra mrhvm Dei, et consuetudinem veteris ecclesia lingua populo ignota uti in pubUcis precibus, et administratione 5 sacrammtorum. Most honourable ; Whereas these men here present have declared openly, That it is repugnant and contrary to the word of God, to have the common-prayers, and ministration of the sacraments, in 10 the Latin tongue, here in England; and that all such com- mon-prayer, and ministration, ought to be, and remain in the English tongue : ye shall understand, that to prove this their assertion, they have brought in as yet only one place of scripture, taken out of St. Paul's First Epistle to the Corinth- i5 ians, chap. 14, with certain other places of the holy doctors ; whereunto answer is not now to be made : but when the book, which they read, shall be delivered unto us, according to the appointment made in that behalf, then, God willing, we shall make answer, as well to the scripture, as other testimonies 20 alledged by them, so as all good men may evidently perceive and understand the same scripture to be misconstrued, and drawn from the native and true sense: and that it is not St. PauVs mind there to treat of common-prayer, or ministra- tion of any sacraments. And therefore we now have only to 25 declare, and open before you briefly (which after, as oppor- tunity serves in our answer, shall appear more at large) causes which move us to persist and continue in the order received, snd to say, and affirm, that to have the common-prayer or service, with the ministration of the sacraments in the Latin 3° tongue, is convenient, and (as the state of the cause standeth at this present) necessary. 64 Dr. Coles answer to the [documents. SECOND SECTION. 1. And this ice affirm, first, because there is no scripture lifest against this our assertion and usage of the church. And though there were any, yet it is not to be condemn''d that the church hath received. Which thing may evidently S appear in many things that were sometime expressly com- manded by God and his holy apostles. 2. As for example, (to make the matter plain,) ye see the express command of Almighty God, touching the observation of the sahhaih-day, to be changed by authority of the church lo {without any word of God loritten for the same) into the Sunday. The reason whereof appeareth not to all men ; and howsoever it ' doth appear, and is accepted of all good men, without any controversy of scripture ; yea, without any men- tion of the day, saving only that St. John, in his Apocalyps, i5 nameth it, diem Dominicum : in the change whereof, all men may evidently understand the authority of the church, both in this cause, and also in other matters to be of great weight and importance, and therein esteemed accordingly. 3. Another example we have given unto us by the mouth 20 of our Saviour himself, who, washing the feet of his disciples, said, " I have herein given you an example, that as I have done, even so do you." Notwithstanding these express words, the holy church hath left the thing undone, without blame : not of any negligence, but of great and urgent causes, which 25 appeareth not to many men, and yet universally without the breach of God's commandment (as is said) left undone. Was not the fact also, and, as it seemeth, the express commandment of Christ, our Saviour, changed and altered, by the authority of the church, in the highest mystery of our faith, the blessed 30 sacrament of the altar 2 For he ministereth the same (as the scripture witnesseth) after supper. And now if a contentious man would strain the fact to the first institution, St. Augustine answereth (not by scripture, for there is none to improve it, but indeed otherwise) even as the apostles did, " Visum est 35 Spiritui Sancto ut in honorem tanti sacramenti, in os Ohris- tiani hominis prius intret corpus Dominicum quam exteri cibi." CHAPTER ii.J first proposition. 65 It is determin'd (saith St. Augustine) by the Holy Grhost, that in the honour of so great a sacrament, the body of our Lord should enter first into the mouth of a Christian man before other external meats. So that notwithstanding it was S the fact of Christ himself, yet the church moved by the Holy Ghost, (as is said,) hath changed that also, without offence likewise. By the which sentence of St. Augustine manifestly appeareth, that this authority was derived from the apostles unto this time ; the which same authority, according to Christ's 10 promises, doth still abide and remain with his church. ■1. And hereupon also resteth the alteration of the sacrament under one kind, whenas the multitudes of the Gentiles entered, the church instructed by the Holy Ghost, understood incon- veniencies, and partly also heresy to creep in through the i5 ministration under both kinds ; and therefore, as in the former examples, so in this now, (the matter nothing diminished, neither in itself, nor in the receivers, and the thing also being received before, by a common and uniform consent, without contradiction) the church did decree, that from henceforth it 20 should be received under the form of bread only ; and whoso- ever should think and affirm, that whole Christ remained not under hoih Mnds, pronounced him to be in heresy. 5. Moreover, we read in the Acts, whereas it was determined in a council hdlden at Hierusalem by the apostles, that the 25 Gentiles should abstain from strangled, and blood, in these words " Visum est Spiritui Sancto, et nobis, &c.'" "It is decreed, by the Holy Ghost, and us, (say the apostles,) that no other burden be laid upon you, than these necessary things. That ye abstain from things offered up unto idols, and from 3° blood ; and from that is strangled, and from fornication-.'" ' This was the commandment of God, (for still it is commanded, upon pain of damnation, to keep our bodies clean from fornication,) and the other part join'd by the Holy Ghost with the same, not kept nor observed at this day. 35 6. Likewise in the Ads of the Apostles it appeareth, that among them in the primitive church, all things were common. They sold their lands and possessions, and laid the mony at the feet of the apostles, to be divided to the people as every man had need ; insomuch that Ananias and Saphira, who 66 Dr. Cole's answer to the [documents. kept back a part of their possession, and laid but the other part at the apostles' feet, were declared by the mouth of St. Peter, to be tempted by the Devil, and to lye against the Holy Ghost, and in example of all other, punishM with sudden death. By all which examples, and many other, it is manifest, 5 that though there were any such scripture which they pretend, as there is not, yet the church wherein the Holy Grhost is alway resident, may order the same, and may therein say as truly, "Visum est Spiritui Sancto, et nobis/' as did the apostles ; for Christ promised unto the chureh, tha,t the Holy lo Ghost should teach them all truth, and that he himself would be with the same church unto the world's end. And here- upon we do make this argument with St. Augustine, which he writeth in his Epistle ad Janimriuni, after this sort, " Ecclesia Dei inter multam paleam multaque zizania consti- 15 tuta, multa tolerat ; et tamen quse sunt contra fidera, vel bonam vitam non approbat, nee tacet, nee facit." To this major we add this minor ; but the catholick church of God neither reproveth the service, or common-prayer, to be in the learned tongue, nor yet useth it otherwise. 20 Therefore it is most lawful and commendable so to be. THIRD SECTION. Another cause that moveth us to say and think, is, that otherwise doing, (as they have said,) there foUoweth neces- sarily the breach of unity of the church, and the commodities 25 thereby are withdrawn and taken from us; there follows necessarily an horrible schism and division. In alteration of the service into our mother-tongue, we condemn the church of God, which hath been heretofore, we condemn the church that is present, and namely the church 30 of Kome. To the which, howsoever it is lightly esteemed here among us, the holy saint and martyr, Ireneus, saith in plain words thus, "Ad banc ecclesiam propter potentiorem principali- tatem, necesse est omnes alias ecclesias convenire ; hoc est 35 omnes undique fideles." It is necessary (saith this holy man, who was nigh to the apostles, or rather in that time, for he is called (niy)^povo^ apostoloriim) that alF churches do conform CHAPTER ii.J Jvrst proposition. 67 themselves, and agree with the see or church of Rome, all churches, that is to say (as he declareth himself) aU Christian and faithful men. And he alleadgeth the cause why it is necessary for all men to agree therewith, {pnypter potentiorem 5principaUtatem)ior the greater preeminence of the same, or for the mightier principality. From this church, and consequently from the whole universal church of Christ, we fall undoubtedly into a fearful and dangerous schism, and therewith into all incommodities 10 of the same. That in this doing, we fall from the unity of the church, it is more manifest than that we need much to stand upon. St. Augustine, " Contra Oresconium grammaticum,'" putting a difference between heresis and scJiisma, saith, " Schisma est i5 diversa sequentium secta, Heresis autem schisma inveteratum." To avoid this horrible sin of schism, we are commanded, by the words of St. Paul, saying, " Obsecro vos ut id ipsum dicatis omnes, et non sint in vobis schismata." And that this changing of the servjce out of the learned 20 tongue, is doing contrary to the form and order universally observed, is plain and evident to every man's eye. They are to be named heretich (saith he) which obstinately think and judg in matters of faith, otherwise than the rest of the church doth. And those are called scMsmaticJcs, which 25 follow not the order and trade of the church, but will invent of their own wit and brain other orders, contrary or diverse to them which are already, by the Holy Ghost, universally establish'd in the church. And we being declined from God by schism, note what follows ; There is then no gift of God, go no knowledg, no justice, no faith, no works, and finally, no vertue that could stand us in stead, though we should think to glorify God by suffering death, (as St. Paul saith) 1 Cor. 13. Yea, there is no sacrament that availeth to salvation, in them that willingly fall into schism, that without 35 fear separate and divide themselves from the sacred unity of Christ's holy spouse, the church, as St. Augustine plainly saith ; " Quicunque ille est, qualiscunque ille est, Christianus non est qui in eoclesia Christi non est ;" that is, Whosoever k2 6S Dr. Cole's answer to the [documents. he be^ whatsoever degree or condition he be of, or what qualities soever he hath ; though he should speak with the tongues of angels, speak he never so holily, shew he never so much vertue, yet is he not a Christian man that is guilty of the crime of schism ; and so no member of the church. 5 Wherefore this is an evident argument ; every C'hristian man is bound, upon pain of damnation, by the plain words of God, uttered by St. Paul, to avoid the horrible sin of schism. The changing of the service out of the learned tongue, lo it being universally observed through the whole church from the beginning, is a cause of an horrible schism ; wherefore every good Christian man is bound to avoid the change of the service. Now to confirm that we said before, and to prove that toi5 have the common-prayer, and ministration of the sacraments in English, or in other than in the learned tongue, let us behold the first institution of the west church, and the particulars thereof. And first, to begin with the church of France : Dyonisius, 20 St. Paul's scholar, who first planted the faith of Christ in France : Martialis, who (as it is said) planted the faith in Spain : and others which planted the same here in England, in the time of Eleutherius : and such as planted the faith in G-ermany, and other countries : and St. Augustine, that 25 converted this realm afterwards, in the time of G-regory, almost a thousand years ago : it may appear that they had interpreters, as touching the declaration and preaching of the gospel, or else the gift of tongues : but that ever, in any of these west churches, they had their service in their own 30 language, or that the sacraments, other than matrimony, were ministred in their own vulgar tongue ; that does not appear by any ancient historiographer. Whether shall they be able ever to prove that it was so generally, and thereby by continuance, in the Latin tongue, the self-same order ,5 and words remain still ; whereas all men do consider, and know right-well, that in all other inferiour and barbarous tongues, great change daily is seen, and specially in this our CHAPTER ii.J first proposition. 69 English tongue, which in quovis seculo fere, in every age, or hundred years, there appeareth a great change and alteration in this language. For the proof whereof, there hath remained many books of S late in this realm, (as many do well know) which we, that be now Englishmen, can scarcely understand or read. And if we should so often (as the thing may chance, and as alteration daily doth grow in our vulgar tongue) change the service of the church, what manifold inconveniences and errors would 10 follow, we leave it to all mens judgments to consider. So that hereby may appear another invincible argument, which is, the consent of the whole catholick church, that cannot err in the faith and doctrine of our Saviour Christ, but is (by St. Paul's saying) "the pillar and foundation of all truth." iS Moreover, the people of England do not understand their own tongue, better than Eunuohus did the Hebrew ; of whom we read in the Acts, that Philip was commanded to teach him ; and he reading there the prophesy of Esay, Philip, (as it is written in the 8th chapter of the Acts) 30 enquired of him, whether he understood that which he read, or no ? he made answer, saying, " Et quomodo possum, si non aliquis ostenderit mihi ;" in which words are reproved the intolerable boldness of such as will enterprize without any teacher (yea, contemning all doctors) to unclasp the 25 book, and thereby, instead of eternal food, drink up present poison. For whereas the scripture is misconstrued, and taken in a wrong sense, that it is not the sci'ipture of God, but as St. Hierom saith, writing upon the Epistle to the Galathians, it is the scripture of the Devil : and we do not contend with Sohereticks for the scripture, but for the true sense and meaning of the scripture. We read of ceremonies in the Old Testament, as the cir- cumcision, the bells and pomegranates of Aaron''s apparel, with many other, and kinds of sacrifices ; which all were, as 3S St. Paul saith unto the Hebrews, Justitia carnis ; and did not inwardly justify the party before God, that observed them, in protestation of their faith in Christ to come : and although they had the knowledge of every fact of Christ, which was signified particularly by those ceremonies. And f3 70 Dr. Cole's answer to the [documents. it is evident and plain, that the high priest entred into the inner part of the temple, (named somcta sanctorum,) whereas the people might not follow, nor lawful for them to stand, but there where they could neither see, nor hear, what the priest either said, or did, as St. Luke in the first chapter of his 5 Gospel rehearseth in the history of Zachary. Upon conference of these two testaments, may be plainly gathered this doctrine, That in the Church of Christ, many things may be said and done, the mysteries whereof the people knoweth not, neither are they bound to know. WTiich lo thing, that is, that the people did not hear and understand the common prayer of the priest and minister, it is evident and plain by the practice of the ancient Greek church, and that also that now is at Venice, or else-where. In that east church, the priest standeth, as it were, in a i5 travice, or closet, hang'd round about with curtains, or vails, apart from the people. And after the consecration, when he sheweth the blessed sacrament, the curtains are drawn, whereof Chrysostom speaketh thus ; " Cum vela videris re- trahi, tunc superne coelum aperiri cogita ;" When thou seest 20 the vails or curtains drawn open, then think thou that heaven is open from above. It is also here to be noted, that there is two manners of prayings, one publick, another private ; for which cause the church hath such considerations of the publick prayer, that^S it destroyeth not, nor taketh away the private prayer of the people in the time of the sacrifice, or other divine service ; which thing would chance, if the people should do nothing but hearken to answer, and say. Amen. Besides the impos- sibility of the matter, whereas, in a great parish, every man 30 cannot hear what the priest saith, though the material church were defaced, and he left the altar of God, and stood in the midst of the people. Furtliermore, If we should confess that it were necessary to have common-prayer in the vulgar tongue, these two heresies sS would follow upon it ; that prayer profiteth no man but him that understandeth it, and him also that is present and heareth it; and so, by consequent, void was the prayer for St. Peter in prison, by the church abroad. CHAPTER n.] Jir St proposition. 71 Now consider the practice of this realm. If we should grant the service to be in English, we should not have it in the same form that it is in now, being in Latin ; but by likelihood we should have it as it was of late 5 days. The matter of which service is taken out of the Psalms, and other part of the Bible, translated into English, wherein are manifest errors, and false translations, which all by depravation of God's scripture, and so, vere mendacia. Now if the service be so fram\l, then may men well say upon 10 us, that we serve God with lyes. Wherefore we may not so travel and labour to alter the form of our common-prayer, that we lese the fruit of all prayer, which by this barbarous contention, no doubt, we shall do. And the church of God hath no such custom, as 1 3 St. Paul alledgeth, in such contentions. And may not the whole world say unto us, as St. Paul said unto the Corinth- ians, 1 Cor. 14, " An k vobis verbum Dei proeessit, aut in vos solos pervenit ?" As though the whole church had been ever in error, and never had seen this chapter of St. Paul 20 before : and that the Holy Ghost had utterly forsaken his office, in leading it into all truth, till now of late, certain, boasting of the Holy Ghost, and the sincere word of God, hath enterprised to correct and overthrow the whole church. Augustinus, lib. 1. contra Julianum Pelagium, a Greeds pro 25 sua heresi pro/ugum, quermtem, ad hunc modum respondit : " puto (inquit) tibi earn partem orbis debere sufficere, in qua primum apostolorum suorum voluit Dominus gloriosissimo raartyrio coronari. JEt Idem paulo post ; Te certe (Julianum alloquitur) occidentalis terra generavit, occidentalis regene- 30 ravit ecclesia. Quid ei quseris inferre, quod in ea non inve- nisti, quando in ejus membra venisti? Imo, Quid ei quseris auferre, quod in e& tu quoque accepisti ? Hwc ille."" A number of authorities out of the doctors we could rehearse, that maketh for the unity of the church, and for 35 not disturbing the quiet government of the same ; which all impugn this their first assertion by way of argument. But because they have framed their assertion so, that we be com- pelled to defend the negative, (in the probation whereof, the doctors use not directly to have many words ;) therefore of p 4 72 The Protestants' discourse [documents. purpose we leave out a number of the sayings of the doctors, (which all, as I said before, would prove this first matter by way of argument,) lest we should be tedious, and keep you too long in a plain matter. And therefore now to conclude, for not changing the 5 divine service, and the ministration of the sacraments from the learned tongue (which thing doth make a schism, and a division between us and the catholick church of God), we have brought in the scripture that doth forbid all such schism; and also the consent and custom of the whole church, lo which cannot err, and maketh us bold to say as we do ; vpith other things, as ye have heard, for confirmation of the same. And in answering to the first matter, we intend (God willing) to say much more ; beseeching Almighty God so to inspire the heart of the queen's majesty, and her most honourable iS council, with the nobility of this realm, and us that be the pastors of the people in these causes, that so we may dispose of the service of God, as we may therein serve God : and that we do not, by altering the said service from the uniform manner of Christ's Church, but also highly displease God, 20 and procure to us infamy of the world, the worm of con- science, and eternal damnation ; which God forbid : and grant us grace to acknowledge, confess and maintain his truth. To whom be all glory. Amen. The Protestants' discourse, prepared to have heen read in the 25 public conference at Westminster, upon the second question, viz. Every particular church hath authority to institute, change, and abrogate ceremonies and rites in the church, so that it be to edify. For avoiding ambiguity in terms, it is not amiss to declare 30 what is meant by the words of the proposition. By these words, " every particular church," we understand every particular kingdom, province, or region, which by order CHAPTER II.] prepared upon the second question. 73 make one Christian society or body, according to the dis- tinction of countries, and orders of the same. By " ceremonies and rites of the church," we understand those ceremonies and rites, which neither expressly, neither 5 by necessary deduction or consequence, are commanded or forbidden in the scriptures, but are things of their own nature indifferent. As for example, the form and manner of prayers before and after baptism, and at the administration of the sacrament of the body and blood of Christ, the lo appointing of times and places for the hearing of God's word, ministration of sacraments, public prayer, number of holy- days, times of fasting, and such like. All which may by God's word, not only by general councils, but also by par- ticular provinces, regions, and societies of Christians, accord- iSing to the state of the times, be instituted and ordained, changed and removed upon such just grounds, causes and considerations as the state of the times, places, people, and other circumstances shall require ; so that it be done to edify God's people. 30 Having thus made declaration of the proposition, we will proceed to the proof of the same by God's word, by ancient writers, and by examples. First, all ecclesiastical rites and ceremonies are things which pertain unto order and decency. But St. Paul^ com- aS mitted to the particular church of Corinth the disposition of all things which appertain to decency and order. And com- mitting such authority to the particular church of Corinth, he consequently committeth it to all other particular churches. For with God there is no respect of persons ; and as there is 30 in Christ neither Jew nor gentile, so there is neither Co- rinthian, nor Venetian, nor Englishman, but all we in Christ are one, and have like privilege. Whereupon it followeth, that St. Paul committeth the disposition of all outward ecclesiastical rites and ceremonies 35 to every particular church. Let this reason be well weighed, for it is plain and evident. For that ceremonies are things of order and ' 1 Cor. 14. 74 Th& Protestants' discourse [documents. decency, and not things of necessity to salvation, is a thing confessed of all men. For they have had their beginning of men, and have been changed, as shall appear at large hereafter. But things of necessity to salvation are immutable, and 5 have their original from God. And further, that the words of St. Paul to the Corinth- ians pertain to the ordering and disposition of such things, the adversaries cannot deny ; saving, that whereas St. Paul committeth it in plain terms to the particular church ofio Corinth, they bind it and restrain it to an universal determi- nation, contrary to St. Paul's meaning, as shall appear by our answers to their reasons hereafter. Secondly, the principal foundation whereupon it may be gathered, that any council or assembly hath authority to i5 change or institute rites and ceremonies, stands upon this proof of Christ, " Wheresoever two or three are gathered together in my name, there am I in the midst of them." But in a particular church, not only two or three, but also great numbers may be assembled in the name of Christ. 20 Therefore a particular church hath promise that Christ will be in the midst of them. And consequently that assembly, that hath Christ in the midst of it, and the assistance of his Spirit according to his promises, hath authority to institute, alter, and change rites and ceremonies, to the edifying of the 3S people. Therefore a particular church hath authority to institute, alter, and change ceremonies, to the edifying of the people. Thirdly, the authority of the church, both universal and particular, to institute, abrogate, and to change rites and 30 ceremonies, dependeth only upon obedience to Christ and his word, in directing of all things to the edification of faith and charity. " For my sheep hear my voice,'"'' saith Christ. And again, " You are my friends, if you do those things which I command you." But particular churches both have, 3S and may obey Christ and his word, in directing all things to the edifying of faith and charity, as shall appear by divers ^ ilolui 10. CHAPTER ii.J prepared upon the second question. 75 examples hereafter. And therefore particular churches have authority to institute and change rites and ceremonies. Fourthly, Furthermore it is manifest, that ceremonies, although they were profitable at the first, may grow by con- 5 tinuance to abuse, and be hurtful ; as the watching of men and women together in the night at the graves of martyrs, which St. Hierom did so highly commend, at length was tried to be an occasion of much disorder and dissolute life. Now if every particular church had not authority to abro- 10 gate such ceremonies, being hurtful, then should it follow, that Christ, who is the head not only of the universal church, but also of every particular church, had left the same church destitute of necessary remedies to redress vice and sin. For as for the general councils, they come together but iS seldom. It was more than 300 years after Christ or the Nicene council was called, which was the first general council after the apostles' time. And sith that time, by reason of wars and troubles in the world, sometimes of a long space together no general councils have been called. So that if 20 particular churches may not remove rites tending to sin or idolatry, a great number of souls might perish before the general councils come together. Which were a thing against God's word : for St. Paul saith, God hath given no power to destroy, but to edify. 25 Fifthly, Look what authority the seven several pastors and churches in Asia had to reform the things that were amiss among every of them, the same authority hath now the several pastors and churches in all kingdoms and pro- vinces. For Arotas, bishop of Csesarea, and Primasius, 30 episcopus Uticensis in Africa, upon the first chapter of the Eevelation of St. John, do teach, that the seven churches in Asia do represent the multitude of the particular churches scattered over the world. Also the Son of man, the uni- versal pastor and head over all churches, was shewed unto 3S John in a vision, present in every of the seven golden candle- sticks ; that is, in every several and particular church ; hold- ing in his right hand all and every the seven stars ; that is, governing and defending all and every angel, messenger, and pastor of the several churches. 76 The Protestants' discourse [documents. But every of the said seven pastors in Asia had authority to reform all things that were amiss among them, as mani- festly appears by the seven several epistles, which Christ commanded John to write, and to send unto them. There- fore every several pastor and church, in all kingdoms and 5 provinces, hath authority to reform such things as be amiss among them. Sixthly, If a particular church were bound to retain and exercise, and might not abrogate and remove, evil and hurtful rites and ceremonies, instituted by men, then were the same lo church also bound to obey men more than God ; who hath commanded, by his apostle St. Paul, that all things should be done in the church to edify. But no particular church is bound to obey men more than God. Therefore a particular church is not bound to retain, but may remove hurtful cere- i5 monies, instituted by men. These few reasons we have brought out of the scriptures, not because we have no more to allege, but partly because we thought any one saying of Christ sufficient to persuade any Christian man ; and partly, for that we know many men 20 nowadays stay themselves chiefly upon the decrees of old councils, and the writings and judgments of the doctors and fathers : and forasmuch as our adversaries will stand most upon those grounds, we have thought it good to match them with their own weapons, and in that field wherein they 2S think themselves best appointed. Wherefore, the rest of our process shall stand upon the authority of the doctors, and upon the examples and practice of ancient churches. But first, we will allege a natural reason or two, and then come to the authority of the doctors, and examples. 30 That the proposition is true, very natural reason would suffice a man that would be ruled by reason. But reason would that things should be restored by like order as they fell in decay. But it is not likely that any ceremony, being not wicked of itself, can grow to corruption and abuse in all 35 places throughout the world at one time, but must of force have both his beginning and his proceeding, and so at length overwhelm the whole. Wherefore, as the corruption is first particular, so must there also be first a particular redress. CHAPTER II.] prepared wpon the second question. 77 Yea, and if the abuse happen to be so great, that it over- run the whole body of the church, even very nature would us to do as the good husband is wont to do. The husband, saith St. Augustin, if he see his corn-field overgrown with S weeds, goeth not about by and by to weed out altogether, but beginneth in one corner first, and so proceedeth to the whole. But some man perhaps will say, that the ceremonies of the holy church are sanctified and privileged in such sort, that 10 they cannot be abused. But you must understand, that as the nature of man is mutable and corrupt, even so all ordi- nances devised by men are subject to mutability, and ready to receive corruption. And therefore albeit they were well, and upon some godly zeal received at the beginning, yet i5 afterwards, by httle and little, they fall to abuse. The brazen serpent was set up by Moses for the people to behold, that they might receive health. Afterwards it was abused to idolatry. And therefoi'e the good king Ezekias pulled it down, and beat it to powder. And so ceremonies 20 sometimes are taken for things necessary to the worshipping of God ; and of such Christ saith, " Frustra me colunt, docentes doctrinas praecepta hominum." And again, he warneth his disciples to beware of the leaven of the scribes and pharisees. 25 Sometimes they grow to such a number, that the multi- tude of them is intolerable. And therefore St. Augustin, in his time, which was more than 1100 years ago, complaineth to his friend Januarius, "Omnia, inquit, sunt plena humanis prsesumptionibus ;" All, saith he, is now full of men's pre- 30 sumptions. And he saith further, "That the Jews, being under the law, and in servitude of ceremonies, were in far better case than the Christians of his time." And his reason is, " Quia etsi illi tempus libertatis non agnoverint, legalibus tamen sarciflis, non humanis prsesumptionibus servierint." o5 This is St. Augustin's reason, for the which he thinketh that the Christians in his time were in worse taking for the bondage of ceremonies, than ever were the Jews under the shadow of the law. And we be such, you mark it well ; for, saith he, notwithstanding the Jews knew not the time of 78 The Protestants' discourse [documents.. liberty, yet they were captive, not as we are to merCs pre- sumptions, (for so he calleth the inordinate number of cere- monies devised by men,) but unto the law of God. Sometimes they are idle and dumb, and teach, nothing ; and are, as I might say, signs without signification. And 5 such are the most part of the ceremonies, which now so stiffly are defended. For the most part of them are such as, 1 will not say the poor lay people, or your ignorant priests, but, if we may be so bold to speak it, you yourselves are not able to give a reason for them. lo And sometimes they are devised only for filthy lucre, under a show of holiness to get money. And whether this have been practised any time heretofore, we remit the matter to any indifferent judge. These many ways may ceremonies be abused. First, if iS they be taken as things pertaining to the worshipping of God. Next, if they grow to an inordinate number. Thirdly, if they teach nothing, nor no man can have understanding of them. And to conclude, if they be invented for lucre's sake, to get money. Now ceremonies thus used lack their 20 soul, as I might say, and are become -dead: and therefore there remaineth no more, but that they be had out of the way, and buried. There is as great a difference between a particular member of a general council and the council, as between a particular 2S church and a general coimcil. But in a general council, a truth hath been revealed to a particular member, for the edification of the church, which was hid from the whole council. Unto the which truth and persuasion of the par- ticular member, the whole council gave place, as appearethso in the council of Nice ; whereas was revealed unto Paphnu- tius that which was hid from all the rest. Unto whose persuasion, notwithstanding that he was but one particular man, the whole council gave place, because they perceived it to be for the edification of the church. Therefore the truth 35 of God, whereby things may be instituted, abrogated, or changed, for the edification of the church, may be sometimes revealed unto particular churches, which are hid from general councils. CHAPTER II.] 'prepared upon the second question. 79 The apostles' successors had the same authority that the apostles had. For that the adversaries grant; else under what colour drive they men to obey the pope and his decrees? But all bishops be the apostles' successors, and Shave like power, as appeareth by St. Hierom," which saith, " Omnes episcopos apostolorum successores esse :" and' by Gyprian, who affirmeth that each one had the like authority ; " Hoc utique, inquit, erant cseteri apostoli, quod fuit Petrus, pari consortio praediti, et honoris et potestatis." Therefore 10 all bishops have the same authority, which is, to dispose things to edification ; as Paul saith, " Csetera, cum venero, disponam." And that the very particular churches had this liberty to retain or to remove ceremonies, as it may seem good for 1 5 them, it may appear by an infinite number of examples, and in manner by the continual course of the old church. For thus writeth Irenaeus of the order of Lenten-fast in his time, as it is reported by Eusebius, " Neque de die tantum disceptatio est," &c. " Neither do they differ only about the 20 day, but also about the manner of their fasting. For some think they should fast one day, some two days, and some more. Some reckon their day of 40 (sic) hours long, accounting altogether the hours of day and night." By this it appeareth, that notwithstanding there was an order taken 2S for fasting, yet was it lawful for men to receive it or leave it, as they listed; and that without breach of charity. For Irenffius straightway addeth these words, " Nihilo tamen minus," &c. "This notwithstanding," saith Irenseus, (an old father, that lived a thousand and four hundred years 30 ago,) "they kept peace and unity among themselves. And so do we until this day. And the diversity of our fasting setteth forth the more the agreeance of our faith." Likewise was there great diversity in keeping of Easter-day. For the Latins kept it upon one day, after the tradition of St. Peter, 35 as they said ; and the churches of Asia kept it on another day, after the tradition of St. John ; yet notwithstanding, agreed in Christian peace and unity. c Hier. ad Evagr. 80 The Protestants'' discourse [nocuMENTS. Socrates, in the fifth book and twenty-second chapter of his history, prosecuteth this matter at large. And the chapter were worthy to be recited whole, saving for shortness of time a portion thereof only shall suifice- " Nusquam igitur apostolus nee ipsa evangelia," &c. "Neither the 5 apostle nor the gospels themselves do any where lay upon them which come to preaching (of the gospel, he means) the yoke of bondage. But every one in their own countries have upon a certain custom, as they would themselves, kept the feast of Easter, and other festival days, that they might cease 10 from labour, and remember the healthful passion, (he means, of the Lord ;) neither hath our Saviour or the apostles by any law commanded this to be observed of us ; neither do the gospels or apostles threaten unto us any pain or punishment, as Moses' law did unto the Jews : but it is written in the i5 gospels only, after the manner of an history, in the repre- hension of the Jews,' because they committed murder on the festival days, and because Christ suffered in the time of sweetbread. Wherefore the scope of the apostle was not to make laws for holydays, but to bring in good life and 20 godliness. But it seemeth unto me that likewise, as njany other things in every place grew unto a custom, even so also did the feast of Easter. Because none of the apostles, as I have said, decreed any thing of the matter. That certain things, even from the beginning, began to be observed in 25 every place rather by custom than by law, the matter itself declareth. As in Asia the Less, many after the old custom contemning the Saturday, observed the fourteenth day. And they thus doing, did never strive with them which did keep the feast of Easter otherwise, until Victor, bishop of Rome, 30 , being too earnest, decreed, that the Quartodecimans should be excommunicate. For the which deed, Irenseus, being bishop of Lyons in France, wrote a sharp epistle unto Victor, wherein he both reprehendeth his earnestness, and also declareth that none of them which in old time didsS diversely celebrate the feast of Easter, were by any means separated from the communion. And that Polycarpus, bishop of Smyrna, (which in conclusion suffered martyrdom under CHAPTER ii.J prepared upon the second question. 81 Gordianus,) did not eschew the communion of Anicetus, bishop of Rome, nor did for the festival day's sake fall out with him ; although he, according to the custom of Eucha- rius, bishop of Smyrna, did celebrate Easter the fourteenth 5 day ; as Eusebius saith in the fifth book of the Ecclesiastical History." And a little after ; " Eiomani namque tres ante Pasca septimanas,'" &c. " For the Romans do fast three weeks together before Easter, except the Saturday and the Sunday. 10 The lUyrici, and all Hellada, and they of Alexandria, do fast their fast six weeks before Easter, and call it Quadragesimam, forty days fast, or Lent. But it is a marvel to me, how these men, differing about the number of days, do call it by one name of forty days fast. A man shall find some, which do iS not only dissent about number of days, but also do not retain one kind of abstinence. For some do utterly abstain from things having life. Some, of those things which have life, eat only fishes ; some, besides fishes, eat also birds, and say, after Moses, they came of the waters. Some abstain both from 20 berries and eggs ; some do eat only dry bread ; some not that : some there be which, fasting to the ninth hour, do use divers meats : in divers nations they fast diversely. Of which there be innumerable causes. And because no man is able to shew any written commandment of this matter, it is plain 2S that the apostles have left it free to every man's judgment and will, lest any man should do a good thing either of fear or necessity. Such is the diversity of fasts through the churches : and about the communion is a much hke diversity." And so the author proceedeth in shewing certain diversities about 30 the ministration of the communion, baptism, marriage, and other ecclesiastical observances. Again, St. Augustin writeth unto Januarius, "Alii quotidie communicant," &c. " Some," saith St. Augustin, " receive the communion of the body and blood of Christ every day ; 3S some others upon certain days. Some there be that miss no day without the oblation ; some other communicate only upon the Saturday and Sunday, others only upon the Sunday." 82 The Protestants^ discourse [documents. " '•Nunquid ergo cseteri apostoli prandere Christianos," &c. " Did then the other apostles teach the Christians through- out the whole world to dine contrary to Peter? Like as therefore Peter and his fellow-disciples lived in concord among themselves, even so let them which fast on the 5 Saturday, and were planted by Peter, and those which dine on Saturday, and were planted by his fellow-disciples, live together in unity and concord." And a little after, in the same place, " Sit ergo una fides," &c. " Therefore, let the faith of the universal church, which lo is there spread abroad as inwardly in the inward parts be one ; although the same unity of faith be kept with divers rites or observations ; wherewith in no wise the truth in faith is hindered. For all the beauty of the king's daughter is inward. But those rites which are kept diversely, are under- ^^ standed in his garment. Whereupon it is said to her, covered round about with variety in the golden edge, or skirts of Ms garments. But let that vesture also be so divers in variable rites, that it be not torn in sunder with contentious dis- sensions." ^° Yet folio weth in the same place, " Si autem quoniam huic," &c. " But because I think for my part I have sufficiently answered this, if thou wilt ask my judgment of this matter, considering this in my mind, I see, that fasting of the evangelists and apostles, and in the whole Testament, (which 25 is called the New Testament,) is commanded : but on what days we must not fast, and on what days we must fast, I do not find determined by the commandment of the Lord or the apostles. And by this I judge, that liberty is more apt and convenient, than constraint, of fasting ; although truly not 3° to the obtaining the righteousness which faith obtaineth; wherein consisteth the beauty of the king's daughter in- wardly ; but yet to signify the eternal rest, which is the true sabbath." " eNon omnes quamvis ejusdem opinionis," &c. " All men, 35 though they were of one faith, yet observed they not in their churches like traditions. Yea, they that had all one faith, d De jejun. Sabbath. Augustin. ad Casulan. e Nicephor. lib. 12. cap. ,^4. CHAPTER u.] prepared upon the second question. 83 yet oft in the observation of usages they differed much. Which thing was no hinderance to true godliness." Likewise it is noted in the decrees of pope Stephen, and alleged in Gratian, dist. 31. as foUoweth ; " Aliter se habet 5 orientalium eoclesiarum traditio/' &c. " The tradition of the east church is far otherwise than the tradition of this holy church of Eome. For their priests, deacons, and subdeacons are married : but in this church, none from a subdeacon unto a bishop hath licence to marry a wife." And here is to be 10 marked, that pope Stephen took not the single life of priests in the Latin church as a thing commanded by Grod, but only as a tradition, and such a tradition as the Grecians lately refused. " Qusestio Augustini ad Gregorium fuit ista. Cum una sit i5 fides, cur sunt ecclesiarum diversse consuetudines ? et aliter consuetudo missarum in S. Romana ecclesia, atque aliter in GaUiarum ecclesiis tenetUr? Oui Gregorius respondit, \%- dist. cap. Novit fraternitas tua," &c. " Your brotherhood knoweth the custom of the church of Eome, wherein you 20 have been trained up. But this way pleaseth me well, that if you find any thing, whether it be in the church of Eome, or in the church of France, or else in any other church, that may more please God, that you diligently choose the same. And forasmuch as the church of England is new in con- 25 stitution and in ceremonies, that you pour into it the best ordinances that you can gather of many others. For we may not love the things for the places, but the places for the things. Wherefore, gather you out of every church such things as be godly, religious, and right ; and the same, being 30 knit up as it were in a bundle, cause you to be put and to be brought in ure in the church of England." Here we may note, that Gregory, being then bishop of Eome, would not drive other churches to the observations of the ceremonies and rites of Eome ; but suffered each nation 35 quietly to retain and keep such orders as should be most convenient for them. Yea, Sozomenus writeth in his seventh book, " Eaedem oeremonise non possunt," Sec. " One kind of ceremonies cannot be found in every church." g2 84 The Protestants' discourse. [documents. And moreover Socrates writeth in his fifth book, " Non inveniuntur," &c. " You cannot find two churches, (saith Socrates, writing of the order of the church in his time,) that in rites and ceremonies agree together." Likewise Theodoretus, upon the fourteenth chapter to the 5 Romans, entreating on these words, '' Let every man abound in his own sense, or judgment," writeth as foUoweth : " Non enim hoc posuit generahter," &c. " He hath not put this generally, nor yet commandeth he to judge thus of God's decrees. For he doth accurse them that go about to teach lo any thing contrary unto the truth: ' If any man preach unto you any other doctrine than that ye have received, let him be accursed.' " And therefore only of meats he left to every man freedom of his own mind. For this custom remaineth in the churches i5 until this day ; and one chooseth abstinence, and another eateth all kinds of meat without* scruple of conscience. And neither this man judgeth that man, nor the one reproveth the other, but the law of concord and charity doth make them notable." 20 And all this diversity rose of that, that it was lawful for every particular church either to receive or to leave such ordinances as were devised and thought good by other churches. For if aU places had been bound to one order, then could never have been such diversity. 25 Now of this may we thus conclude ; that church that hath liberty, whether it will receive a ceremony or no at the first, may by the same liberty afterwards remove it, when it shall be thought good. Yea, and a great deal more reasonable it is to remove a ceremony, when it is corrupt and abused, than 30 at the first not to receive it, when it was incorrupted and judged profitable. For as St. Augustin writeth to Januarius, " Quod non est contra fidem," &c. that is, " Whatsoever is not against faith and good manners, it is to be taken as a thing indifierent." Now if it be to be taken for a thing 35 indifferent to keep or to refuse, when it is best, much more reason it is to refuse, when it is corrupt and grown out of kind. For any thing, that cannot necessarily be gathered out of CHAPTER n.] prepared upon the second question. 85 the word of God, may be changed, as St. Cyprian writeth to ^ompeius ; " Nihil innovetur, inquit, quod traditum." Oh ! said the adversary to St. Cyprian, " Nothing that is once delivered us, may be altered." St. Cyprian makes answer, 5 " Unde est ista traditio ?" " May it not be changed 2" saith Cyprian. " Wherefore ? From whence came this tradition ? Came it from the authority of the Lord and gospel, or from the commandments and writings of the apostles ?" As if he should say, If it came from the epistles of the apostles, or 10 the gospels, then it may not be changed ; if it came other- wise by the decrees of men, it may. And in another place he saith, " Noa est absurdum," &c. " It is not against reason, that such things as have been received be changed for the better." i5 For such is the nature of ceremonies, that as it is some- times profitable to receive them, so sometimes it is profitable to put them away. And here we have to shew you the wise answer of a gentleman and counsellor of the city of Athens, named Theramenes. The Lacedaemonians, after they had 2o given the Athenians a great overthrow in the field, com- manded them to pull down the walls of the town, otherwise they threatened them utter undoing. When this matter came to deliberation in the council-house of Athens, Thera- menes gave counsel that the walls should be pulled down. 25 Straightway there stood up another gentleman ; And will you, said he, give your assent to the pulling down of the walls, that were builded up by the counsel of that worthy man, and great captain, Themistocles ? Yea, said Thera- menes: for Themistocles caused the walls to be builded for 30 the safeguard of the city ; and for the safeguard of the same city, I give counsel to throw them down. Even so may we answer by ceremonies: they were brought in at the first for to profit the church; but after they be once corrupted, and do not that office for which they were invented, for the 3S profit of the same church they must be removed. And if this be true of such ceremonies which at the first were indifferent, much more it is to be thought of such ceremonies that were never good nor indifferent, but were brought in in the corrupt state of the church. g3 86 The Protestants' discourse [documents. And therefore St. Augustin hath a marvellous good saying, writing ad Marcellinum, cap. 5. " Non itaque verum est, quod dicitur," &c. " It is not true that some men say, that such a thing as is once well done, may in no wise be altered. For after the cause or occasion of time is changed, goods reason requireth, that that be changed, which otherwise before was well done. That whereas they say, it were not well to have it changed; contrariwise, the truth saith, it were not well but it should be changed : for then shall both be well, if that for the diversity of time they shall be divers." lo Thus much for proofs out of the scripture and ancient writers. Now remains to shew the same by example. Basilius, being a bishop, took upon him to devise a several form of prayers and ceremonies, to be used about the administration of the communion ; and by the consent of his i5 church practised the same, without any authority of general council. Ohrysostom also did the like ; so that it beareth his name until this day, and is called Liturgia Chrysostomi. If particular bishops had authority to vary from other churches, and to institute rites and ceremonies about the administra- 20 tion of the holy communion, which be ceremonies of most weight, and most in controversy at this day ; how unreason- able is it to deny the like authority to a whole kingdom or province, to the ordinary powers and learned of the same ? Furthermore, the church of the jEthiopians, called Pres- aS hyter Johawnes land, have at this day their own ceremonies, and that in the vulgar tongue. Those churches that remain yet in the east parts differ, and always have done, from the west churches in rites and ceremonies. 30 Yea, and the west churches themselves vary one from another. There were in G-regory's time three canons or orders, to minister the holy communion; the canon of Ambrose, the canon of Scholasticus, the canon of G-regory. ,5 At Rome, every Saturday was fasting-day. At Milan, St. Ambrose and the whole church kept it no fasting-day. And both St. Augustin and his mother, by St. Ambrose's advice, when they came to Milan, did not fast Saturdays. CHAPTER II.] prepared upon the second question. 87 So that it may be reasonably gathered, that the old council thought it a thing commodious for the church to have variety in ceremonies, and to leave their churches at their liberty to reform them when they grew to abuse. Otherwise S they would have decreed, that all churches should have had like and the same ceremonies and rites ; which they never did. Therefore such uniformity of rites and ceremonies as now is seen in the popish churches, was not in the church when it was most pure ; but was brought in after, when the bishop of 10 Rome had aspired to the unjust primacy: and so have been continued rather for a public recognition of their subjection to the monarchy of the see of Rome than for any edification. For it is more profit for the church to have some diversity of ceremonies in divers places, than to have all one ; for these 1 5 causes : First, that the liberty of the church may remain ; that in these indifferent things every particular church may ahundare in sua sensu, " abound in his own sense," as St. Paul writeth. Secondarily, That ceremonies be not too much esteemed 20 of the simple, and so grow to be made equal with God's word. As experience declareth, that great numbers make more conscience of breach of an outward ceremony, than of one of God's commandments. Such affection is termed of some men devotion. But St. Augustin calleth such offence, con- 25 ceived upon such alteration of ceremonies, superstition. But to proceed with more examples. Ambrose, according to the example of Athanasius, who did the like at Alex- andria, did first institute the rite or ceremony of singing Psalms at Milan, as St. Augustin reporteth in his Confession. 30 But where is authority to institute, there is also authority to abrogate. That is true, will some say, when it is made by his own authority. Nay also, when it is established by a more general consent, if the practice declare it hurtful, as by the examples following. 3S Nectarius, bishop of Constantinople, did abrogate and remove the office of the penitentiary and auricular confes- sion ; which was a constitution almost generally received, and remained still at Rome, notwithstanding his abrogation of it. And that he did well in it, it may be proved by two reasons. G 4 88 The Protestants' discourse [documents. 1. That Sozomenus writing the history, saith, that "fere omnes episcopi eum sunt secuti;" "almost all bishops fol- lowed his example." Where is to be noted by the way, that particular reformations do much good, and provoke others to follow. S 2. The second reason is, that St. John Chrysostom suc- ceeding Nectarius did not restore that rite of confession again: for it remained abrogated in Sozomenus's days, who lived after Chrysostom. And it is not to be thought but Chrysostom would have restored it, if it had been unorderly lo removed. So that this example of Nectarius, and the parti- cular church of Constantinople, abrogating a general consent upon just causes of abuse, approved by the imitation of so many bishops, and especially of the notable father St. John Chrysostom his successor, is a most plain declaration, that i5 particular churches may abrogate abused rites and cere- monies, although they have been instituted by a more general authority. Likewise in St. Augustin's time, as appeareth in his Con- fessions*, there was an ordinance in Afric, and elsewhere, 20 that meat, bread, and wine should be brought to the place of meetings at the memories of martyrs. Which ordinance St. Ambrose did abrogate ; and the reason is there declared in these words ; ■■' Ne ulla occasio se ingurgitandi daretur," &c. "Lest any occasion should be given to drunkards, tozS overcharge themselves with drink f and also, because that observance was most like to the superstition of the heathen, who kept parentalia, burial feasts for their dead parents. Here, beside that Ambrose, one man, abrogated a common rite, let this also be marked, that the common reason used of 30 men nowadays took no place with this ancient father ; which is. Take away the abuse, and let the thing remain. But St. Ambrose took away the abuse by removing the thing. Moreover, the common watchings, or wakes, of men and women at the martyrs' graves, which St. Hierom so highly 35 commends, and doth most sharply inveigh against Vigilan- tius, who wrote against the said wakes, calling Vigilantius hie f Lil), 6. cap. 2, CHAPTER ii.J prepared upon the second question. 89 assertion an heresy, was afterwards abrogated and rejected. And of such kind of wakes there is a canon in a particular council holden in Spain, called Conciliwm, Eliberenwn, in the 35th chap, with these words, " Placuit prohiberi ne fseminse 5 in coemiterio pervigilent," &c. " It hath pleased us to forbid, that women should wake the night through in the burial place ; because that oftentimes, under pretence of prayer, heinous offences be secretly committed.'" Moreover, the late experience within this our country doth 10 declare, that the abrogationr of many ceremonies established by general authority is lawful and profitable. For in the time of king Henry VIII. of famous memory, many super- stitious observations and idolatrous rites were abolished ; and that by consent of many of them which now are, and of late i5 have been, adversaries ; as pilgrimage, stations, pardons, many superstitious opinions of purgatory, holy water, of masses for cattle, and scala cceli, innumerable lies out of the church legends of feigned miracles, and saints' lives. All which things were once established by catholic authority, as 20 they term it, and in other regions are yet maintained under the same colour, and the gainsayers accounted by the see of Rome and her patrons, heretics. Which things are so gross, that they need no confutation. And in this late time, as appeareth, they were ashamed to 2S restore the same. Wherefore it is no inconvenience, that unprofitable and superstitious rites be abrogated and removed, by the authority of a particular church. And because we are entered into this matter, it shall not be amiss to make rehearsal of a few, among a great many, 30 of their vain superstitious fables, which have been in times past propounded to the people for wholesome doctrine. In the Festival," (a book, as it is in the prologue, gathered out of Legenda aurea, for curates that lack books and cun- ning,) in the sermon of Corpus Christi day, it is written, that 35 a man hath nine commodities by hearing of mass. One is, that he shall not that day lose his sight. Another, all idle oaths that day shall be forgiven him. Another, he shall die no sudden death. Another, so long as he heareth mass, he 90 The Protestants' discourse [documents. shall not wax old ; and his good angel reckons his steps to and fro the church, to his salvation. It were too long to reckon them all ; let this be enough for a taste. In the said book, in the sermon on All Souls day, there is a narration of a priest, which was suspended of his bishop, s because he could say none other mass, but mass of requiem S. One day the dead bodies rose, and came about the bishop, for taking away their chaplain from them. And so he was restored to his oflB.ce. In the sermon on Candlemas-day, there is also an history lo of a woman, which never did good deed, but only that she had continually kept a candle before our lady : after her death, by the appointment of our lady, a candle was kept burning before her in hell, which the devils could not abide ; and by reason thereof she was restored to life, and became iS a good woman. What occasion of dissolute life and sin may be ministered to simple people by these and an infinite number of such like fables, it is easy to perceive. But the answer vdll be, these books were never allowed 20 by public authority. Well, these books were openly printed, and within memory of men commonly credited, and yet be of some. And in these late days, there hath been much preaching against reading the scriptures in the vulgar tongue, who hath heard any great invection against such books ? And 2S strait inquisition hath been of English Bibles and Testaments to be burned ; whether the Uke diligence hath been used for abolishing these, let all men judge. But to return again to the proofs by ancient examples, that particular churches may alter and institute ceremonies. 30 In all times there hath been provincial councils holden. Which were in vain, if they might not allow the good, and reject the evil. Particular and provincial councils have always had authority to reject and condemn wicked doctrine; and by that means many heresies have been suppressed without 3^ general councils. In the provincial council of Grangra, divers vyicked opinions g Which was for the dead. CHAPTER II.] prepared upon the second question,. 91 against the Christian liberty for marriage, for eating of meats, for bondmen that would not obey their masters under pretence of Christian religion, were condemned. The heresy of Pelagius was condemned in divers pro- Svincial synods in Afric before it was condemned by any general council. But doctrine is a matter of more weight than rites and ceremonies. And so provincial synods having authority of the more, have also of the less. And to be short, three hundred years after the apostles' lotime, there were no general councils, and the church well governed all that time, every province ruling their own churches according to the scriptures, only with the help of provincial councils. The fathers of the sixth council of Carthage, writing to iS the bishop of Rome, who would have intermeddled with their matters in Afric, have a notable sentence for this purpose. " The Council of Nice," say they, " perceived most justly and wisely, that all controversies ought to be ended there where they first began, and the grace of the Holy Ghost 20 shall not be wanting to any particular province." The words be these : " Prudentissime enim justissimeque viderunt, quse- cunque negotia in suis locis ubi orta sunt finienda ; nee uniouique provincisB gratiam S. Spiritus defuturam." Moreover, testimonies of the scriptures and doctors may 25 be brought, and many more examples of the ancient churches, for further confirmation hereof But for this time we have thought this sufficient. Hereafter, as cause shall be moved, we shall have occasion to say more. In the mean season, by these proofs, that we have here shortly alleged, we doubt 30 not but it may appear to the indifferent hearer, that a par- ticular church hath authority to make or change, and remove and abolish ceremonies in such sort as may be most for the edifying of God's people. We are not ignorant what may be objected against this 35 assertion. As namely, concerning the authority of general councils. But because that matter requireth a long tract, we will in our answer to the reasons on the other part, by- God's grace, declare by sufficient authority, in what points 92 The Protestants' discourse 8fc. [documents. general councils (whose authority we acknowledge with St. Augustin to be right wholesome in the church) are to be universally holden, and in what points they are not. Again, where they allege continuance of time and their possession in the church, let this be for this time shortly s answered ; they should first prove their things true, and then allege time. For against the eternal truth of God's word no continuance of time can make prescription ; as St. Cyprian saith, " Consuetude sine veritate est vetustas erroris ;" " Cus- tom without truth is an ancient error." lo And as for their possession in the church, seeing it is also a long matter,. and no orderly kind of disputation, that they should bring in one matter in controversy to prove another, that matter shall for this present be referred to this issue ; If they be not able to prove that the bishop of Rome is the iS head of the universal church of Christ, and under his obe- dience all Christians ought to live, under pain of damnation ; and that neither by decrees of general councils, neither by consent of princes, but by the authority of scriptures, and by the word of Grod, (for by that title of God's word the pope 20 elaimeth his supremacy ;) if they be not able to prove that, I say, which they shall never do, as it hath been often proved in this realm, and elsewhere ; then is the authority of their church nothing, and their possession unjust. These . and other objections shall be by God's grace 2S answered more at large, when the contrary book shall be exhibited. The God of peace and consolation give us grace to be like minded one towards another in Christ Jesus, that we all agreeing together, may with one mouth praise God the 30 father of our Lord Jesus Christ. CHAPTER II.] Richard Cox to Wolfgang Weidner. 9-^ VI. Richard Cox to Wolfgang Weidner, at Wormes, concerning the same subject with the former ^ with an account of the dispii- tation at Westminster. Viro exitmo, eruditione et pietate insignito, D. D. Wolfgango 5 Weidnero Wormaciensi, amico meo ohservandissimo, Wormacise. Cum Wormaoia discederem, venerande senex, et frater in Christo plurimum observande, semper apud me decrevi ad te scribere, certioremque te facere tandem aliquando de lo rerum nostrarum statu et conditione ; quod te audire non ingratum esse existimavi, propter ardentem sincerumque zelum, quo indies afficeris erga Ohristi Jesu evangelium. Coactus sum hactenus, fateor, invitus silere, ne parum tibi grata referrem. Sub ssevo Marise imperio ita crevit invaluit- i5 que papismus ad quinquennium tantum, ut incredibile fuerit quantopere pectora papistarum obduruerint ; adeo ut non sine magna difRcultate pientissima nostra regina una cum suis, qui a veritate strenue steterunt, sincerse Cbristi religioni locum obtinere potuerint. Eestiterunt in eummo nostro 20concilio, (quod parlamentwm, Gallico vocabulo appellamus,) pontifices, scribse et pharissei. Et, quia eo loci paucos habebant, qui contra vel hiscere possent, vincere perpetuo videbantur. Interim nos, pusillus grex, qui apud vos in Germania hoc quinquennio, Dei beneficio, latuimus, in sug- 2Sgestis, maxime coram regina nostra EUzabetha, contra intonamus ; pontificem Romanum vere Antichristum, et traditiones pro maxima sui parte meras esse blasphemias. Tandem paulatim resipiscere ceperunt ex nobilibus multi, 94 Richard Cox to Wolfgang Wddner, [documents. ex plebe innumeri, ex clero prorsus nullue. Immotus enim stat clerus totus, " Tanquam dura silex, aut stet Marpesia cautes/' ut poeta canit. Denique hue est res perducta, ut octo ex ipsorum antesignanis, seu episcopi, seu ex doctis selectissimi, 5 cum octo nostrum abjectorum scilicet atque profugorum, de quibusdam religionis capitibus dissererent. Et ut vitaretur verborum pugna, scriptis agi constitutum est. Statuta est dies. Adsumus omnes. Adsunt reginse consiliarii. Adest tota fere nobilitas. Decretum est, ut ipsi primum de lo controversiis sententiam suam proponant. Unusquispiam illorum nomine, tanquam Goliath contra Davidem, sua venditat, propugnat, et argumentis irrefragabilibus (ut vide- batur) confirmat, sibique plaudit, tanquam jam victor evadens. Respondit nostrum unus veritate fretus, non i5 ampuUis verborum, in timore Domini, non in doctrinae venditatione. Finita responsione, incredibilis mox audien- tium applausus excitatus est, non sine magna adversariorum perturbatione et confusione. Venit alter dies simili tractationi destinatus. Eogantur adversarii nostri a consultationis so prseside'', ut eo ordine progrederentur, quo decretum antea fuerat ; nimirum ut ipsi primum inciperent in altera con- troversia sua sententiam dicere, nosque sequeremur. Illi vero contra contendunt, territi scilicet primi diei suocessu parum prospero : clamitantque iniquum esse, ut ipsi primum 25 dicere incipiant, cum ipsi jam tot annis perstiterint in pos- sessione catholicse ecclesise. Si quid habeamus contra ipsos, proferamus nos, ut ipsi pro sua autoritate nos refutent, atque compescant tanquam filios degeneres, ut qui ab ecclesise unitate jam diu exciderimus. G-ratia Ohristo Domino nostro ; 30 dum illi mandato obsistunt, merito coercentur, et sua causa cadunt. Itaque stabilitur apud nos, per omnia regni loca, sincera Christi religio, eadem prorsus ratione, qua sub Edwardo olim nostro, beatissimse memorise, promulgata erat. Hsec pauca, sed oerta, visum est ad te scribere, quem scio35 nostra solide gaudere gaudia, ut nobiscum gratias Domino ^ D, scil. custode sigilli ma§;ni. CHAPTER ii.J at Wormes. 95 Deo nostro agas, qui nos in ista humiliatione et cruce, vere paterna sua commiseratione respexit et consolatus est. Det ipse ut tanta et ineredibilia ejus beneficia e mentibus nostris nunquam elabantur. Gratam rem fecerit tua humanitas, si 5 ista D. Jacobo Cornicio, medico, et Vespasiano Fitich, amicis meis summis communicare dignetur. Jamjam aggredimur septa papistica disrumpere atque dissipare, et vineam Domini felicibus auspiciis restaurare. Jam sumus in opere ; at messis multa, operarii pauci. loRogemus Dominum, ut mittat operarios in messem. Hsec paucula habeo tibi pro officio in te meo impertiri. Dominus Jesus te sospitet, pietatemque tuam servet augeatque ad ulti- mum usque spiritus halitum. Londini in Anglia, 30 Maii, 1559- Tui studiosissimus, Rich. Coxus. VII. A letter of JewelVs to Peter Martyr, concerning the disputation with the Papists at Westminster. Jo. Juellus ad P. Martyrem. S. P. iS De illis disputationibus inter nos, et episcopos, quas proxi- mis literis scripsi indictas fuisse in ante calendas Aprilis quid factum sit, paucis accipe. Sic enim visum est continuare orationem sine procemio. Primum ergo, ut onmis causa jur- giorum et otiosse contentionis tolleretur, senatus decrevit, ut 20 omnia utrinque de scripto legerentur, et ita describerentur tempera, ut primo die assertiones tantum utrinque nudse pro- ponerentur : proxim6 autem conventu, ut nos illis respon- deremus, et iUi vicissim nobis. Pridie ergo kal. April, cum magna expectatione, majori credo frequentia convenissemus 25 Westmonasterii, episcopi, pro sua fide, nee scripti, nee picti 96 A letter of Jewell's [documents. quicquam attulerunt, quod dicerent, se non satis temporis habuisse ad res tantas cogitandas : cum tamen habuissent plus minus deoem dies, et interea copias auxiliares Oxonio et CantabrigiS, et undique ex omnibus angulis contraxissent. Tamen ne tot viri viderentur frustra convenisse, D. OolusS subornatus ab aliis venit in medium, qui de prima qusestione, hoc est, de peregrina lingua, unus omnium nomine peroraret. Ille vero cum omnibus nos contumeliis et convitiis indignis- sim6 excepisset, et omnium seditionum authores et faces appeUasset, et supplosione pedum, projectione brachiorum, lo inflexione laterum, crepitu digitorum, modo dejectione mod6 sublatione superciliorum, (n6sti enim hominis vultum e^ modestiam) sese onmes in partes et form'as convertisset, hue postremo evasit, ut diceret, Angliam ante miUe trecentos annos recepisse evangelium. Et quibus, inquit, literis, quibus i5 annalibus, quibus monumentis constare potest, preees tum publicas in Anglia habitas, fuisse Anglice. Postea cum in illo circulo sese satis jamdiu jactavisset, adjecit serio, et vero vultu, atque etiam admonuit, ut omnes hoc tanquam quiddam dB dictis melioribus diligenter attenderent, atque aunotarent, 20 apostolos ab initio ita inter sese distribuisse operas, ut alii orientis ecclesias instituerent, alii occidentis. Itaque Petrum et Paulum, in Eomana ecclesia, quse totam prope Europam contineret, omnia Romano sermone, hoc est, Latins docuisse. Reliquos apostolos in oriente, nullo unquam alio sermone usus 25 fuisse, nisi Grrseco. Tu fortasse ista rides : atqui ego ne- minem audivi unquam, qui solenniiis et magistratiiis insaniret. Si adfuisset Julius noster, centies exclaraSsset, PoA! Aorsoii Mam. Verum iUe, inter alia, nihil veritus est, mysteria ipsa et penetralia, atque adyta prodere religionis suae. Non enim 3^ dubitavit graviter et serio monere, etiamsi aha omnia maximfe conveniunt, tamen non expedire, ut populus, quid in sacris ageretur, intelligat. Ignorantia enim, inquit, mater est verse pietatis, quam ille appellavit devotionem. mystica sacra, atque opertanea bonse dese ! Quid tu me putas interim de ,5 Cotta pontifice cogitasse ? Hoc videUcet iUud est, in spiritu et veritate adorare. Mitto alia. Cum ille jam calunmiando, convitiando, mentiendo magnam partem iUius temporis, quod nobis ad disputandum datum erat, exemisset ; nos postremo CHAPTER II.] to Peter Martyr. 97 nostra pronunciavimus de scripto, ita modest^, ut rem tantum ipsam diceremus, nihil autem Isederemus adversarium, pos- tremo ita dimissa est disputatio, ut vix quisquam esset in toto illo conventu, ne comes quidem Salopiensis, quin victo- 5 riam illius diei adjudicaret nobis. Postea inita est ratio, ut proximo die luuie, de secunda quaestione eodem modo di- ceremus; utque die Mercurii, nos illorum primi diei argu- mentis responderemus, et illi vicissim nostris. Die lunas, cum frequens multitude ex omni nobilitate locupidissima audiendi convenisset, episcopi, nescio pudorene superioris diei, an desperatione vicfcorise, primum tergiversari, habere se quod dicerent de prima quaestione, nee oportere rem sic abire. Eesponsum est a senatu. Si quid haberent, id tertio post die, prout ab initio convenerat, audiri posse : iS nunc hoc potius agerent, neve turbarent ordinem. Dejecti de hoc gradu tamen hue evaserunt, si dicendum omnino sit, nolle se priores dicere ; se enira in possessione constitisse : nos, si quid vellemus, priori loco experiremur. Magnam enim se facturos injuriam causae suse, si paterentur, nos posteriores 3odiscedere cum applausu populi, et aculeos orationis nostras recentes in auditorum animis relinquere. Senatus contra, Hanc ab initio institutam fuisse rationem, ut illi, quod digni- tate priores essent, priori etiara loco dicerent ; nee earn nunc mutari posse. Mirari vero se, quid hoc sit mysterii, ciira 25 omnino necesse sit, alterutros priores dicere ; alioqui enim nihil posse diei : et praesertim, cum Oolus in primis disputa- tionibus etiam injussus, ultro prior ad dicendum prosiluerit. Postremo, cum altercationibus magna pars temporis extracta esset, nee episcopi ullo pacto concedere vellent de secundo * loco, ad extremum sine disputatione discessum est. Ea vero res, incredibile dictu est, quantum imminuerit opinionem populi de episcopis : omnes enim cseperunt jam suspicari, quod nihil dicere voluissent, ne potuisse quidem illos quic- quam dicere. Postero die, Vitus Vintoniensis, amicus tuus, 3S et Vatsonus Lincolniensis, de tam aperto contemptu et con- tumacia, damnati sunt ad turrira: ibi nunc castrametantur, et ex infirmis prsemissis concludunt fortiter. Reliqui jubentur quotidie, praesto esse in aula, et expectare quid de illis senatus velit decernere. Habes ivreu^iv dreX^ et pen6 kviv- 98 Dr. Fecknam's oration [documents. TiVKTov; quam tamen, qu6 melius rem omnem intelligeres, descripsi pluribus, fortasse, quam oportuit. Benfe vale, mi pater, decus meum, atque etiam animi dimidium mei. Si quid est apud vos novarum rerum hoc tempore, id malo esse proximarum literarum argumentum. Saluta plurimum, meo 5 nomine, venerandum iHum virum, et mihi in Christo dominum colendissimum, D. BuUingerum, D. Gualterum, D. Simlerum, D. Lavaterum, D. Wolphium, D. Gesnerum, D. Hallerum, D. Frisium, D. Hermannum, et Julium tuum meumque. Nostri omnes te salutant, et tibi omnia cupiunt. Londini, lo 6. April. 1559. Jo. Juellus tuus. Post-scripf Istfe sunt secundae, quas ad te scribo, ex quo redii in Angliam. INSCEIPTIO. D. Petro Martyri, professori sacrce theo- i5 logics in ecchsia Tigurina, viro doctis- simo, et domino swo in Christo colm- dissimo. Tiguri. VIII. The oration of the reverend father in God Mr. Dr. Fechiam, 20 dbhott of Westminster, in tlis parliament-howse, 1559, against tJie hill for the Liturgy. HoNOUBABLE and my very good lordes; having at this present two sundry kindes of religion here propounded and set forthe before you, and your honours being allready in pos- 25 session of th'one of them, and your fathers before you, for the space of 14 hundrethe yeres past here in this realme, lyke as I shall hereafter prove unto you ; the other religion is here set forth in a booke to be receyved and establisshed by th'aucthoritie of this high courte of parliament, and to take 30 his effecte here in this realme at Mydsomar nexte comynge. And you beinge (as I knowe right well) dissirous to have some CHAPTER ii.J against the Bill for the Liturgy. 99 perfect and sure knowledge, which of both these religions is the better, and most worthy to be establisshhed here in this realme, and to be preferred before the other ; I shall for my part, and for the discharge of my dewtie, first unto God, 5 secondly unto our soveraigne lady the queue's highness, thirdly unto your honours, and to the whole commons of this realme, here sette forthe, and expresse unto you, three brief rules and lessons, wherby your honours shalbe able to putte difference betwixt the true religion of God and the counter- lofeyte, and therin never to be deceyved. The first of these three rules or lessons is, that in this your search and tryall making, your honours must observe, which of them bothe hathe ben most observed in the churche of Christ of all men, and at all tymes and seasons, and in all places. The second, i5 which of them bothe is of it self the more staid religion, and allwayes forth one and agreeable with it self. The third and last rule to be considered of your wisdoms is, which of these religions dothe brede the more humble and obedient subjects, first unto God, second to our soveraigne ladie the queue's 20 highness, and all superiour powers. Ooncerninge the first rule and lesson, it cannot be truly affirmed or yet thought of any man, that this new religion, here nowe to be sett forthe in this booke, hathe not bene ob- served in Ohrisfs churche of all Christian men, at all tymes 25 and in all places ; when the religion expressed in this book hathe ben observed only here in this realme, and that for a shorte tyme, as not muche passing the space of two yeres, and that in king Edward the 6th dayes: whereas the re- ligion, and the very same manor of servinge and honoringe 30 of God, of the which you are at this present in possession, did begin here in this realme 1400 yeres past in kinge Lucius's dayes, the first Christian kinge here in this realme ; by whose humble letters sent unto the pope Eleutherius, he did send into this realme two holye monkes, the one called Damianus, 3S and th' other Faganus : and they, as embassadors sent from the sea apostolike of Rome, did bringe into this realme so many yeres past the very same religion wherof we are now in possession ; and that in the Latin tonge, like as Gildas the anoyent historiographer of the Brittan-stories witnessethe in 100 Br. FecknanCs oration [documents. the beginynge and prologue of his booke. And the same re- ligion so longe ago begune, hath been observed ever sythence here in this realme, not onely of th'inhabytaunce therof, but also generally of all Christian men, and in all places of Chris- tendom, untill the late daies of kinge Edward the 6th, as iss aforesaid. Wherby it appearethe unto all men that lyst to see, howe that by this first rule and lesson the auncyent reli- gion and manner of servinge of God (wherof we are allreddye in possession) is the very true and perfect religion, and of God. Towchinge the second rule and lesson of tryall and proba^ lo tion, whether of bothe these religions is the better and most worthy observation here in this realme, is this, that your honours must observe which of them bothe is the more stayed religion, and allwayes forthe one, and agreeable with it self. And that this new religion, here now to be set forthe in this iS booke, is no stayed religion, nor allwayes forth one, nor agreeable with it self, who seeth not ; when in the late prac- tise therof in kinge Edward the 6th dayes, howe changeable and variable was it unto it self? Every other yere hayinge a newe booke devysed therof; and every booke beinge sette2o furthe (as they professed) accordinge to the sincere word of God, never an one of them did in all pointes agree with the other : the firste booke afiirminge the seven sacraments, and the reall presence' of Christe's body in the holy euchariste, the other denyinge the same ; th'one booke did admit the jg reall presence of Christe's body in the sacrament to be re- ceyved in one kinde, with kneeling downe, and great reve- rence, and that in unleavned bread ; th'other booke would have the communyon receyved in bothe the kindes, and that in leaven bread sitting, without any reverence, but only to the ~q bodye of Ohriste which is in heaven. And the thinge most worthy to be observid of your honours is, howe that every booke made a shewe to be set furthe accordinge to the syn- cere word of God, and not one of them did agree with another. And what great marvell, I praye you, when the -,5 awthors and devisers of the same bookes coulde not agree i This is utterly false, as may be seen in that first book, called The Order of the Communion, in bishop Sparrow's Collections. Stbype. CHAPTER 11.] against the Bill for the Liturgy. 101 amongest themselves, nor yet any one man of them myght there be founde that did longe agree with himself? And for proofe therof, I shall firste begyne with the Germayne wryters, the cheffe schoolemasters and instructors of our S eountreymen in all these novelties. I do read, in an epistle which Philippe Melancthon did vsrrite unto one Frederico Miconio, howe that one Carolosta- dius was the first mover and begynner of this late sedition in Germany, towchinge the sacrament of th'altar, and the denyal 10 of Ohryst's real presence in the same. And when he should come to interpret those wordes of our Saviour Ohryste ; " Accepit panem, benedixit, dedit discipulis suis, dicens, Accipite, et comedite, hoc est corpus meum, quod pro vobis tradetur ; Digito," inquit, " ille, monstrabat visibile suum iS corpus." By which interpretation of Carolostadius, Ohryste shoulde with the one hand give unto his disciples bread for to eat, and with the other hand pointe unto his visible bodye that was ther present, and say, " This is my bodye, which shall be betrayed for you." Martyn Luther, muche offended 20 with this foolish exposition, made by Carolostadius, of these words of Ohryste, " Hoc est corpus meum," he geveth another sense ; and saithe, that " Germanus sensus verborum Ohristi " was this, " Per hunc panem, vel cum isto pane, en ! do vobis corpus meum." Zwinglius, findinge muche faulte with this in- 25 terpretation of Martyn Luther, writeth, that Luther therin was deceyved ; and how that in these wordes of Chryst, " Hoc est corpus meum," this verbe substanty ve est must be taken for sig- nificat., and this word corpus, " quod pro vobis tradetur," must be taken profigura corporis. So that the true sense of these 30 wordes of Chryst, " Hoc est corpus meum," by Zwinglius's supposal, is, " Hoc significat corpus meum, vel est figura corporis mei." Peter Martyr, beinge of late here in this realme, in his booke by him set furthe, of the disputation which he had in Oxenforde, with the learned students ther, 35 of this matter, he gevith another sense of these wordes of Chryst, contrarye to all the reste, and ther saythe, " Quod Christus accipiens panem dixit, ' Hoc est corpus meum,' quasi diceret, corpus meum fide perceptum erit vobis pro pane, vel instar panis." Of whose sense the Englishe is this, h3 102 Dr. FecknanCs oration [documents. that Ghrydshodye receymd hy faithe, shall he unto the receivers as bread, or instead of bread. But here, to ceasse any further to speake of these Ger- mayne wryters, I shall drawe now near home, as unto doctor Oranmer, late archbyshoppe of Oanterburye in this realme ; 5 howe contrary was he unto hymself in this matter ? When in one yeare he did set furthe a catechisme in the Englishe tongue, and dedicated the same book to kinge Edward the Sixth, wherin he doth most constantly affirme and defend the real presence of Ohryst's bodye in the holie euchariste ; and lo very shortely after he did set furthe another booke, wherin he did most shamefuUie denye the same, falsifinge bothe the scriptures and doctors, to no small admiration of all the learned readers. Dr. Eidleye, the notablest learned of that opinion within this realme, did set furthe at Paul's Crosse i5 the real presence of.Ohryst's body in the sacrament, with these wordes, which I heard beynge ther present. " How that the Devil did beleve that the Sonne of God was able to make of stones bread ; and we Englishe people, which do confess that Jesus Ohryst was the very Sonne of God, yet 20 will not beleve that he did make of bread his verye bodye, ileashe and blood. Therefore we are worse than the Devil ; seying that our Saviour Ohryste, by expresse wordes, he doth most plainlie affirme the same, when at his last supper he tooke the bread, and said unto his disciples, ' Take, eat, this 25 is my bodye, which shall be geven for you.' ■" And shortely after, the said doctor Ridleye, notwithstandinge this most plaine and open speeohe at Paul's Crosse, did deny the same. And in the last book that doctor Cranmer and his complices did set furthe of the communion, in kinge Edward's dayes, 30 these plaine wordes of Ghryst, " Hoc est corpus meum," did so encomber them, and troubled their wittes, that they did in the same last booke leave out this verbe substantive est ' ; and made the sense of Chryst's wordes to be there Englished, " Take, eat this my body," and left out there this is my bodye; 35 which thinge beinge espyed by others, and great faulte founde withal, then they were faine to patche uppe the matter with a little piece of paper clappid over the foresaid wordes, ' This very piobivbly was no more but an error of the printer. Strype. CHAPTER II. j against the BUI for the Liturgy. 103 wherin was writtyn this verbe substantive est. The deahnge thereof beinge so uncertaine, bothe by the Germayne and Englishe writers, and one of them against another, your honours maye be well assured, that this rehgion, which by 5 them is set fourthe, can be no constant nor stayede rehgion, and therfore of your honours not to be receyved ; but great wisdome it were for your honours to refuse the same, untyll you shall perceyve more better agreement amongest the awthors and setters furthe thereof. 10 Towchinge the thirde and laste rule of tryall makinge, and puttinge of difference between religions, it is to be con- sidered of your honours which of them bothe dothe brede the more obedyent, humble, and better subjects ; firste and cheifelye imto God ; second unto our soveregne ladye the 1 5 queue's highness, and to all other superior powers. And for some tryall and probation herof, I. shall dissier your honours to consider the sudayne mutation of the subjects of this realme, sythence the deathe of good queue Marye, onely caused in them by the preachers of this newe religion : when 3oin queue Marye's dales your honours do know right well, howe the people of this realme did live in an order ; and wolde not runne before lawes, nor openlye disobey the queue's high- ness's proclamations. There was no spoyhng of churches, plucking downe of aultars, and most blasphemously tredinge 25 of sacrament under their feet, and hanging up of the knave of clubs in the place therof. There was no scotchinge or cut- tinge of the faces, legs and arms of the crucifix and the images of Christ. There was no open flesh eatinge, nor shambles kepeinge, in Lent and dales prohibitid. The sub- 3ojects of this realme, and in especial the nobiUtye, and suche as were of her honourable councell, did in quene Mary's dales knowe the waye unto the churches and chappels, there to begyne their dales worke, with callinge for helpe and grace, by humble prayers, and servinge of God. And nowe, 35 sithence the comynge and reigne of our most soveraigne and dear lady quene Elizabeth, by the onely preachers and scaf- fold players of this newe religion, all thinges are changed and turned upsidowne, notwithstandinge the queue's highness most godly proclamations made to the contrarye, and her H 4 104 Dr. Fecknam's oration, 8fc. [documents; most vertuous example of lyvinge, suflBcyent to move the hearts of all obedyent subjects unto the due service and ho- nour of God. But obedyence is gone, humylitie and mekeness clean abolyshed, vertuous chastity and straight livinge, as thoughe they had never ben heard of in this realme ; all 5 degrees and kindes of men beyngo desirous of fleshely and carnall lybertie, vi'herby the yong springalls and children are degennerate from their naturall fathers, the servants con- temptors of their masters commandments, the subjects dis- obedyent unto G-od and all superior povi^ers. lo And therfore, honourable and my very good lordes, of my parte to mynnyster some occasion unto your honours to avoid and expell owte of this realme this newe religion, whose fruites are already so manifestly knowen to be, as I have repetid ; and to perswade your honours, as muche as in me lyethe, to i5 persevere and continue the same religion, wherof you are in possession, and have allredye made profession of the same unto God; I shall rehearse unto you foure things, v^herby the hoiie doctor St. Augustine was contynued in the catho- licke faith and religion of Christe, which he had receaved, 20 and woulde by no means change nor aulter from the same. The firste of these four things was, " ipsa authoritas ecclesias Ohristi miraculis inchoata, spe nutrita, charitate aucta, ve- tustate firmata.'" The second thing was, " populi Ohristiani consensus et unitas." The third was, " perpetua sacerdotum zS successio in sede Petri." The fourthe and last thing was, " ipsum Oatholici nomen." If these foure thinges did cawse so noble and learned a clarke as St. Augustyn was, to con- tinue in his professed religion of Christe without all chaunge and alteration, howe much then ought these foure pointes to 30 worke the like effect in your honours; and not to forsake your professed religion ? Firste, becawse it hathe the auctho- ritie of Ohriste's churche. Second, it hathe the consent and agreement of all Christian people. Third, it hathe confirma- tion of all Peter's successors in the sea apostolike. Fourth, 35 it hathe " ipsum Oatholici nomen," and in all times and seasons called the catholike rehgion of Christ. Thus bolde I have ben to trouble your honours with so tedyouse and longe an oration, for the discharginge (as I said before) of my CHAPTER II. J Dr. Scot's oration, 8fc. 105 dewtie, first unto God, second unto our soveraigne lady the queue's highness, third and laste, unto your honours, and all other subjects of this realme : most humbly beseeching your honours to take it in good parte, and to be spoken of me for 5 th'onely cawses aforesaid, and for none other. IX. Anotlier oration made hy Dr. Scot, hisliop of Chester, in the par- liament howse, against the Mil of the liturgy. This bill, that hathe ben here read nowe the third tyme, dothe appeare unto me suche one, as that it is muche to be 1° lamentid, that it shoulde be suffered either to be read, yea, or anye eare to be gevin unto it of Christian men, or so honour- bJe an assemblye as this is : for it dothe not only call in question and doubte those thinges which we ought to reve- rence, without any doubt movinge; but maketh fourther i5 earneste request for alteraunce, yea, for the clear abolyshinge of the same. And that this maye more evydently appear, I shall desire your lordships to consider, that our religion, as it was here of late discretely, godly, and learnedly declared, dothe consiste partely in inward things, as in faithe, hope, 20 and charitie ; and partely in outward things, as in common prayers, and the holie sacraments uniformly mynystred. Nowe as concernynge these outward thinges, this bill dothe clearly in very dede extinguishe them, settinge in there places I cannot tell what. And the inward it dothe also so shake, 25 that it leavithe them very bare and feble. For firste, by this bill, Christian charitie is taken awaye, in that the unitie of Christe's churche is broken : for it is said, " Nunquam relinquunt unitatem, qui non prius amittunt charitatem." And St. Paul saythe, that charitye is " vin- 30 culum perfectionis," the bond or chayne of perfection, wherewith we be knytte and joyned together in one. Which bond beynge loosed, we muste nedes fall one from another, in divers parties and sects, as we see we do at this present. And as 106 Dr. Scof^ oration [documents. towchinge our faythe, it is evident that dy vers of the articles and mysteryes therof be also not onlye called into doubt, but partely openlye, and partely obscurely ; and yet in verye dede, as the other, flatlye denyed. Nowe these two, I mean faithe and charitie, beinge in this case, hope is eyther lefte 5 alone, or else presumption sett in her place : whereupon, for the moste parte, desperation dothe followe ; from the which I praye God preserve all men. Wherfore these matters mentioned in this bill, wherin our whole religion consistethe, we ought, I saye, to reverence, lo and not to call into question. For as a learned man wrytethe, " Quae patefacta sunt quserere, quae perfecta sunt retractare, et quae definita sunt convellere, quid aliud est, quin de adeptis gratiam non referre :" that is to saye, " To seke after the things which be manifestly opened, to call back or retract iS things made perfect, and to pulle upp againe matters defyned; what other thing is it, then not to geve thankes for benyfits receaved ?" Lykewise saythe holie Athanasius, " Quae nunc a tot ac talibus episcopis probata sunt ac decreta, clareque demonstrata, supervacaneum est denuo revocare in judicium." 20 " It is a superfluous thinge, saythe Athanasius, to call into judgment againe matters which have ben tried, decreed, and manyfestlye declared by so many and suche bisshoppes, (he meaneth, as were at the councell of Nice.) For no man will denye, saythe he, but if they be new examyned againe, and 25 of new judged, and after that examyned againe and againe, this curiositie will never come to any end." And as it is said in Ecclesiastica Historia, " Si quotidie licebit fidem in quKstionem vocare, de fide nunquara constabit :" " If it shalbe lawfull every daye to call our faithe in question, we 30 shall never be certeyne of our faithe." Nowe if that Athana- sius did thinke, that no man ought to doubt of matters determyned in the councell of Nice, where there was present three hundred and eighteen bisshoppes ; howe muche less ought wee to doubt of matters determyned and practyssed 3S in the hohe catholike churche of Ohriste by three hundrethe thowsande bisshoppes, and how manye more we cannot tell. And as for the certeyntie of our faithe, wherof the storye of the churche dothe speke, it is a thinge of all other most CHAPTER II.] against the Bill for the Liturgy. 107 necessarye ; and if it shall hange uppon an acte of parlia- ment, we have but a weake staff to leane unto. And yet I shall dissire your lordeshippes not to take me here as to speke in derogation of the parliament, which I knowledge to 5 be of great strengthe in matters whereunto it extendethe. But for matters in religion, I do not thinke that it ought to be medelled withall, partely for the certeintye which ought to be in our faithe and religion, and the uncerteyntie of the statutes and actes of parliaments. For we see, that often- lotymes that which is established by parliament one yere, is abrogatid the next yere foUowinge, and the contrarye allowed. And we see also that one kinge disallowithe the statutes made under the other. But our faithe and religion ought to be most certeyn, and one in all tymes, and in no condition i5 waveringe : for, as St. James saithe, " he that doubtethe, or staggerithe in his faithe, is like the waves of the sea, and shall obteyne nothinge at the handes of God." And partelye for that the parliament consistethe for the moste parte of noblemen of this realme, and certeyn of the commons, beyinge 20 laye and temporall men : which, allthough they be bothe of good wisdom and learninge, yet not so studied nor exercised in the scriptures, and the holie doctors and practysses of the ohurche, as to be competent judges in suche matters. Neyther dothe it apperteine to their vocation ; yea, and that by youre 25 lordshippes own judgment; as may welbe gathered of one fact, which I remember was donne this parliament time, which was this : There was a nobleman's sonne arrested and commytted unto warde; which matter, beinge opened here unto your lordeshippes, was thought to be an injurye to this sohowse. Whereuppon, as well the yonge gentleman, as the officer that did arrest hym, and the partie by whose means he was arrested, were all sent for; and commandid to appeare here before your lordshippes : which was donne accordynglye. Yet before the parties were suffered to come into the howse, 35 it was thought expedyent to have the whole matter con- sidered, least this howse shoulde entermedelle with matters not perteinynge unto yt. In treatinge wherof, there were found three pointes. Firste, there was a debte, and that your lordshippes did remytte to the common lawe. The 108 Dr. Scot's oration [documents. second was a fraude, which was referred to the chaunoerye, because neyther of bothe did apparteyne unto this courte. And the thirde was the arrest, and commyttinge to ward of the said gentleman, wherin this howse tooke order. Nowe if that by your lordshippes own judgments the pariiament hathe 5 not aucthoritie to meddell with matters of common lawe, which is grounded upon common reason, neyther with the chauncery, which is grounded upon considerenee, (which two things be naturally given unto man,) then muche lesse maye it intermeddell with matters of faithe and religion, farr lo passinge reason, and the judgment of man, suche as the con- tents of this bill be : wherin there be three thinges specyally to be consideryd ; that is, the weyghtineas of the matter ; the darkness of the cawse, and the dificultie in tryinge out the truthe ; and thirdly, the daunger and perill which dothe i5 ensue, if we do take the wronge waye. As concernynge the firste, that is, the weyghiiness of the matter conteined in this bill. It is very great : for it is no money matter, but a matter of inheritaunce ; yea, a matter towchinge liffe and deathe, and damnation dependethe upon 20 it. Here is it set before us, as the scripture saithe, lyfe and deathe, fier and water. If we put our hand into th'one, we shall live ; if it take holde of th'other, we shall die. Nowe to judge these matters here propounded, and discerne which is liffe and whiche is deathe, which is fire that will burne us, 2S and which is water that will refreshe and comfort us, is a great matter, and not easely perceaved of every man. More- over, there is another great matter here to be considered, and that is, that we do not unadvisedly condempne our fore- fathers and their doings, and justifie our selves and our owne 3° doings ; which bothe the scripture forbidithe. This we knowe, that this doctrine and forme of religion, which this bill pro- poundethe to be abolished and taken awaye, is that which our forefathers were born, brought uppe, and lived in, and have professed here in this realme, without any alteration or 3^ chaunge, by the space of 900 yeres and more ; and hathe also ben professed and practised in the universall churche of Christe synce the apostells tyme. And that which we goe about to establishe and place for it, is lately brought in, CHAPTBK II.] against the Bill for the Liturgy. 109 allowed no where, nor put in practise, but in this realme onely ; and that but a small tyme, and againste the myndes of all catholycke men. Nowe if we do consider but the antiquitie of the one, and the newness of the other, we have S juste occasion to have the one in estimation for the longe continuance therof, unto suche tyme as we see evydent cawse why we shoulde revoke it ; and to suspect the other as never hearde of here before, unto such tyme as we see juste cawse why we shoulde receave it, seeynge that our fathers never 10 heard tell of it. But nowe I do call to remembraunce, that I did here yesterday a nobleman in this howse say, makinge an answer unto this as it were by preoccupation, that our fathers lyved in blyndness, and that we have juste occasion to lament their iS ignoraunce ; wherunto me thinkethe it may be answered, that if our fathers were here, and heard us lament their doings, it is very lyke that they woulde say unto us as our Savyour Christe said unto the women which followed hym when he went to his death, and weeped after him, " Nolite flere super 2onos, sed super vos ;" i. e. " Weepe not over us for our blind- ness, but weepe over your selves'" for your own presumption, in takinge upon you so arrogantly to justifie your selves and your own doings, and so rashely condemnynge us and our doings. Moreover, Davyd" dothe teache us a lesson cleare 2S contrarye to this nobleman's sayings : for he biddithe us in doubtfull matters go to our fathers, and learne the truthe of them, in these wordes ; " Interroga patrem tuum, et annun- ciabit tibi, majores tuos, et dicent tibi :" i. e. " Aske of thy father, and he shall declare the truthe unto thee, and of 30 thyne auncestors, and they will tell thee." And after, in the same Psalme, " Fihi qui nascentur et exsurgent, narrabunt filiis suis, ut cognoscat generatio altera :" i. e. " The children which shalbe borne, and ryse upp, shall teU unto their children, that it may be knowen from one generation to 35 another." Davyd here willithe us to leame of our fathers, and not to contempn their doings. Wherefore I conclude, as concernynge this parte, that this bill, conteyninge in it i» This bishop mistook David for Moses. For the words are in Deuter. xxxii. 7. Ps. Ixxviii. 6, 7- Stbype. 110 Dr. Scot's oration • [documents. matters of great weight and importaunce, it is to be deli- berated on with great diligence and circumspection, and examyned, tryed, and determyned by men of great learnynge, vertue, and experyence. And as this matter is great, and therfore not to be passed S over hastely, but diligentlye to be examyned, so is it darke, and of great difRcultie to be so playnlye discussed, as that the truthe may manyfestly appeare. For here be, as I have said, two bookes of religion propounded; the one to be abolished, as erroneous and wicked ; and the other to be lo establyshed, as godly, and consonant to scripture ; and they be both concernynge one matter, that is, the trewe admy- nystration of the sacraments, aocordinge to the institution of our Saviour Christe. In the which admynystration ther be three thinges to be considered. The firste is, the institution i5 of our Savyour Christe for the matter and substaunce of the sacraments. The seconde, the ordynaunces of the apostles for the forme of the sacraments. And the thirde is, the additions of the holie fathers for the adornynge and per- fitynge of the admynystratyon of the said sacraments. Which 20 three be aU dulye, as we see, observed, and that of necessitie, in this booke of the masse, and old service, as all men do know, which understand it. The other booke, which is so much extolled, dothe ex professo take away two of these three thinges, and in very dede makethe the thirde a tliinge ofaS nought. For firste, as concernynge the additions of the fathers, as in the masse, Confiteor, Misereatur, Kirie Eleeson, Sequentes preces, Sanctus Agnus Dei, with suche other thinges : and also th'ordinaunces of the apostles, as blessings, cross- ings ; and in the admynystration of dyvers of the sacraments, 30 exsufflations, exorcismes, inunctions, prayinge towardes the east, invocation of saynts, prayer for the dead, with suche other; this booke takethe awaye, eyther in parte, or else clearly, as things not allowable. And yet dothe the favrters therof contende, that it is most perfitt according to Christe's 36 institution, and th'order of the prymytyve churche. But to let th'ordynaunces of th'apostles, and the additions of the fathers passe, (which, notwithstandinge, we ought greatly to esteem and reverence,) lett us come to th'institution of our CHAPTER II.] against the Bill for the Liturgy. Ill Savyour Ohriste, wherof they tanlke so muche, and examyne whether of those two bookes come nearest unto it. And to make thinges playne, we will take for example the masse, or, as they call it, the supper of the Lord ; wherin our Savyour 5 Christe (as the holie fathers do gather upon the scriptures) did institute three things, which he commanded to be done in remembraunce of his deathe and passion unto his comynge againe, sayinge, " Hoc facite," &c. Do ye this : wherof the firste is, the consecratinge of the blessed body and blood of 10 our Saviour Jesus Ohriste. The seconde, the offeringe up of the same unto God the Father. And the thirde, the coramu- nicatinge, that is, the eatinge and drinkinge of the said blessed body and blood under the formes of bread and wyne. And as concerninge the firste two, St. Chrysostom saythe iS thus, " Volo quiddam edicere plane mirabile, et nohte mirari neque turbamini," &c. " I will," saythe St. Chrysostom, " declare unto you in very dede a marvellous thinge ; but marvell not at it, nor be not troubled. But what is this ! It is the holie oblation, whether Peter or Paul, or a preste of 20 any desert, do offer, it is the verye same which Ohriste gave to his disciples, and which prestos do make or consecrate at this tyme. This hathe nothinge lesse then that. ^Vhye so ? Bycawse men do not sanctyfie this, but Christe, which did sanctyfie that before. For lyke as the wordes which Christe 25 did speake, be the very same which the prestes do nowe pro- nounce, so is it the very same oblation." These be the wordes of St. Ohrysostome ; wherin he testifiethe as well the oblation and sacrifice of the body and blood of our Savyour Ohriste, offered unto God the Father in the masse, as also 3° the consecratinge of the same by the preste : which two be bothe taken away by this booke, as the avrthors therof do willingly acknowledge ; cryinge owte of the offering of Ohriste oftener than once, notwithstandinge that all the holie fathers do teach it, manyfestly affirmynge Christe to be offered 3S daylye after an unbloody manner. But if these men did understand and consider what dothe ensue and followe of this their affirmation, I thinke they wolde leave their rash- ness, and returne to the truthe againe. For if it be trewe that they say, that there is no externall sacrifyce in the 112 Dr. Scofs oration [documents. Newe Testament, then dothe it follow, that there is no priest- hood under the same, whose office is, saythe St. Paul, " to offer up gyfts and sacrifices for synne."" And if there be no priesthood, then is there no religion under the New Testa^ ment. And if we have no religion, then be we " sine Deo in 5 hoc mundo ;" that is, we be without God in this worlde. For one of these dothe necessarily depend and foUowe uppon an other. So that if we graunt one of these, we graunt all ; and if we take away one, we take away all. Note (I beseeche your lordshippes) th'end of these men's lo doctryns, that is to sett, us withowt God. And the lyke opynion they holde towchinge the consecration : having no- thinge in their mouthes but tlie holie communion, which after the order of this booke is holie only in wordes, and not in dede. For the thinge is not ther which shoulde make it "5 holie : I mean the body and blood of Christe, as may thus appeare, it may justely in very dede be callid the holie commu- nion, if it be mynystred trewly, and accordingly as it ought to be : for then we receave Christe's holie body and blood into our bodies, and be joyned in one with hym, lyke two pieces 20 of waxe, whiche beinge molten and put together, be made one. Which symylitude St. Cyryll and Chrysostom do use in this matter ; and St. Paul sayeth, that " we be made his bones and fleshe." But by th'order of this booke this is not done ; for Ohriste's bodye is not there in very dede to be 2S receaved. For th'only waye wherby it is present is by conse- cration, which this booke hathe not at all ; " neyther doth it observe the forme prescribed by Christe, nor follow the manner of the churche. The evangehsts declare, that our Savyour tooke bread into his handes, and did blesse it, brake 3° it, and gave it to his disciples, saying, " Take and eat, this is my bodye which is gyven for you : do this in remembraunce of me." By these wordes, " Do this," we be commanded to tayke bread into our handes, to blesse it, break it, and havinge a respecte to the bread, to pronounce the wordes 35 spoken by our Savyour, that is, " Hoc est corpus meum." n This is expressly spolteu of the high priests of the Old Testament. Vid. Heb. v. " This is notoriously false, the prayer of consecration being evident to all men's eyes, that consult the book. Stryfe. CHAPTER II.] against the Bill for the Liturgy. 113 By which wordes, saythe St. Ohrysostom, the bread is con- secratid. Nowe by the order of this booke, neyther dothe the preste take the bread in his handes, blesse it, nor breake it, neyther yet hathe any regard or respect to the bread, 5 when he rehearsithe the wordes of Christe, but dothe passe them over as they were telHnge a tale, or rehearsinge a storye. Moreover, wheras by the myndes of good wryters there is requyryd, yea, and that of necessitie, a full mynd and intent to do that which Christe did, that is, to consecrate his lobody and blood, with other things followinge: wherfore the churche hathe appoynted in the masse certeyne prayers, to be said by the prieste before the consecration, in the which these wordes be, " Ut nobis fiat corpus et sanguis Domini nostri Jhesu Ohristi ;" that is, the prayer is to this end, that 1 5 the creatures may be made unto us the body and blood of our Saviour Jesus Christe : here is declared th'intent, as well of the churche, as also of the prieste which sayeth masse : but as for this newe booke, there is no such thinge mentyoned in it, that dothe eyther declare any suche intente, eyther make 20 any suche requeste unto God, but rather to the contrarye ; as dothe appeare by the request there made in these wordes, " That we reoeavinge these thy creatures of bread and wyne,'" &c. which wordes declare, that they intende no consecration at all. And then let them glory as muche as they will in 25 their communion, it is to no purpose, seeynge that the body of Christe is not there, which, as I have said, is the thinge that should be communicated. Ther did yesterdaye a nobleman in this howse say, that he did beleve that Christe is thor receaved in the commu- 3onyon set owt in this booke; and beyng asked if he did worshippe hym ther, he said, no, nor never woulde, so longe as he lived. Which is a strange opynyon, that Christe shoulde be any where, and not worshypped. They say, they will worshippe hym in heaven, but not in the sacrament: 3S which is much lyke as if a man woulde saye, that when th'emperor syttethe under his clothe of estate, princely ap- parelled, he is to be honoured; but if he come abroad in a freez coat, he is not to be honoured; and yet he is all one emperor in clothe of golde under his clothe of estate, and in a 114 J)r. Scots oration [documents. freez coat abroad in the street. As it is one Christe in heaven in the forme of man, and in the sacrament under the formes of bread and wyne. The scripture, as St. Augustyne dothe interprete it, dothe commande us to worshippe the body of our Savyour, yea, and that in the sacrament, in these 5 wordes : " Adorate scabellum pedum ejus, quoniam sanctum est:" Worshippe his footstoole, for it is holie. Upon the which place St. Augustine wrytethe thus ; " Christe tooke fleshe of the blessed Virgin his mother, and in the same he did walke ; and the same fleshe he gave us to eat unto health ; but no lo man will eat that fleshe, except he worshippe it before. So is it found owte howe we shall worshippe his footstoole, &c. we shall not onely not synne in worshippinge, but we shall eynne in not worshippinge." Thus far St. Augustine : but as concernynge this matter, if we woulde consider all things i5 well, we shall see the provision of God marvellous in it. For he providithe so, that the verye heretickes, and enymyes of the truthe, be compellyd to confesse the truthe in this behalfe. For the Lutherians writinge against the Zwinglians do prove, that the true naturall body of our Savyour Christe 20 is in the sacrament. And the Zwinglians against the Lu- therians do prove, that then it must nedes be worshipped ther. And thus in their contention dothe the truthe burst out, whether they will or no. Wherfore, in myne opynion of these two errors, the fonder is to say, that Christe is in the 25 sacrament, and yet not to be worshipped, than to say he is not ther at all. For eyther they do thinke, that eyther he is ther but in an imagynation or fancye, and so not in very dede ; or else they be Nestorians, and thinke that ther is his bodye onely, and not his dyvinitie : which be bothe devellishe 30 and wicked. Nowe, my lordes, consider, I beseche you, the matters here in varyaunce ; whether your lordeshippes be able to discusse them accordinge to learnynge, so as the truthe may appear, or no : that is, whether the body of Christe be by this newe ,5 booke consecrated, offered, adored, and truly communicated, or no ; and whether these things be required necessarily by th'institution of our Saviour Christe, or no; and whether booke goeth nearer the truthe. These matters, my lordes, CHAPTER II.] against the Bill for the Liturgy. 115 be (as I have said) weightie and darke, and not easye to be discussed : and lykewise your lordshippes may thinke of the rest of the sacraments, which be eyther clearly taken awaye, or else mangled, after the same sorte by this newe booke. S The third thinge here to be considered, is, the great daunger and peryll that dothe hange over your heades, if you do take upon you to be judges in these matters, and judge wronge ; bringinge bothe your selfes and others from the truthe unto untruthe, from the highwayes unto bypathes. 10 It is daungerous enoughe, our Lord knowethe, for man hymself to erre, but it is more daungerous, not onely to erre hymself, but also to lead other men into error. It is sayd in the scripture of the kinge Hieroboam, to aggravate his offences, that " peccavit, et peccare fecit Israel :" i. e. he did iS synne hymself and cawsed Israeli to synne. Take heed, my lordes, that the like be not said by you ; if you passe this bill, you shall not onely, in my judgement, erre your selves, but ye also shalbe the awthors and cawsers that the whole realme shall erre after you. For the which you shall make an ao accompte before God. Those that have read storyes, and knowe the discourse and order of the churche, discussinge of controversies in matters of religion, can testifie, that they have been discussed and determyned in all times by the clergye onely, and never by 2S the temporaltie. The herysie of Arius, which troubled the churche in the tyme of the emperor Constantyne the G-reat, was condempned in the councell of Nice. The heresye of Eutyches in the councell of Chalcedone under Martin ; the heresye of Macedonius in the firste councell of Oonstanty- 30 nople, in the tyme of Theodosius ; the heresye of Nestorius in the Ephesin councell, in the time of Theodosius the younger. And yet did never none of these good emperors assemble their nobilitie and commons, for the discussing and deter- mynynge of these controversies ; neyther asked their myndes 35 in them, or went by number of voices or poUes, to determyne the truthe, as is done here in this realme at this tyme. We may come lower, to the third councell of ToUetane in Spayne, in the tyme of Ricaredus, beinge ther ; and to the councell in Fraunce, about 800 yeres ago, in the tyme of Carolus 116 Dr. Scofs oration [documents. Magnus: which bothe, followinge th'order of the churche, by licence had of the pope, did procure the clergie of their realmes to be gathered and assembled, for reformynge of certeyne errors and enormyties within their said realmes, wherunto they never callyd their nobilitie nor commons ; 5 neyther did any of them take upon themselves eyther to reason and dispute, in discussinge of the controversies ; neyther to determyne them being discussed; but left the whole to the discussing and determining of the clergy. And no mervaill, if these with all other catholick princes used this lo trade. For the emperors that were hereticks did never reserve any such matter to the judgment of temporall men, as may appear to them that read the stories of Constantius, Valens, &c. who procured divers assemblies, but always of the clergy, for the stablishing of Arius's doctryn: and ofi5 Zeno th'emperor, which did the lyke for Eutyches doctryne, with many other of that sorte. Yea, yt dothe appeare in the Actes of the Apostles, that an infidell wolde take no such matter upon hym. The storye is this : St. Paul havinge continued at Corynthe one year and an haUe in preachinge 20 of the gospell, certeyn wycked persons did aryse against hym, and brought hym before their vice-consul, callyd Gallio, layinge unto his charge, that he tawght the people to wor- shippe God contrary to their law. Unto whom the vice- consul answered thus : " Si quidem esset iniquum aliquid aut 25 facinus pessimum, o vos Judsei, recte vos sustinerem ; si vero qusestiones sint de verbo et nominibus legis vestrae, vosipsi videritis ; judex horum ego nolo esse f i. e. If that this man, saithe Gallio, had commytted amy wycked acte or cursed cryme, yee Jewes, I myght justely Imve heard you : but a/nd if it be 30 concemynge questions and doubtes of the wordes and matters of yprotestante ut supra, svMt suhscripti ; viz. Mr. Cheston Mr. Chanddelor Mr. Bonder Mr. Just. Lancaster Mr. Pondde Mr. Constantyne Mr. Calberley Mr. Nioh. Smith Mr. Watson Mr. Walter Jones 3 Mr. ftarth 3 Mr. Turnebull Mr. Robynson Mr. BeU Mr. Ithel Mr. Byckley Mr. Hugh Morgan 3 Decan' West 2 Mr. Coterell 4 Mr. Latymer 3 10 Decan' Elien Mr. Heuwette 3 Mr. Ric, Walker 2 Mr. Warner Mr. Tho. Whyte iSMr. Knouall 2 Mr. Jo. Prise Mr. Bolte 2 Mr. Hughes 3 Mr. Brigewater 2 20 Mr. Lougher 3^ Mr. Pierson Mr. Merick Mr. Luson Mr. Greensell 3 25 Persons 35. Voices 59. CHAPTER III. The revision of the Liturgy in the reign of James I. 'T^HE progress that was made by Puritanism during the reign of Queen Elizabeth must be understood, before we can judge of the real condition of the dis- pute, as it affected the liturgy, when James I. sue- 5 ceeded to the throne of England. In that, as in every other case of party strife, many different motives were made to bear upon the dispute which had no natural connection with it : as the wind, from whatever quarter it may come, never blows across a glen, but always lo either up it or down it. The doctrinal Puritans, and those who, from whatever cause, took part with them on the ground of conscience, inherited all the antipathy of their predecessors to the cross and the surplice, but looked upon them no longer as badges and tokens i5 of Romanism. They were now the outward signs of an episcopal church in subjection to state authority, and in this light were held in still greater abhorrence, as offending more directly against original principles. It was maintained that in submitting to such a system of 20 church government a man must make the dictates of his conscience subordinate to mere rules of prudence, and place his religious convictions at the mercy of a 122 The revision of the Liturgy [narrative. human tribunal. And such were the avowed objec- tions of persons who, from the energy of their cha- racter, the sincerity of their purpose, and the loftiness of their pretensions, obtained some consideration for the cause of Puritanism, and formed a centre that at- 5 tracted and united with it various classes of auxiliaries, some contributing to its strength, others productive only of discord, but all willing to take part in the war- fare, and to join in one common attack upon the church established. The sentiments that drew to them so lo many supporters may be expressed in the words of a petition presented by a body of Puritans to the Privy Council in the year 1592 ^- " Upon a careful exami- nation of the Holy Scriptures, we find the English hierarchy to be dissonant from Christ's institution and iS to be derived from Antichrist, being the same the Pope left in this land, and to which we dare not subject ourselves. — We farther find that God has commanded all that believe the gospel to walk in that holy faith and order which he has appointed in his church: 20 wherefore, in the reverend fear of his name we have joined ourselves together, and subjected our souls and bodies to those laws and ordinances, and have chosen to ourselves such a ministry of pastor, teacher, elders, and deacons, as Christ has given to his church on earth 25 to the world's end ; hoping for the promised assistance of his grace in our attendance upon him, notwithstand- ing any prohibition of men, or what by men can be done unto us." Sentiments of this description, maintained, however 30 erroneously, on a sense of religious duty, could not be extinguished by temporal punishments, and might pos- sibly encourage some degree of sympathy, if the treat- a Neal's Hist, of the Purit. vol. i. p. 348. CHAPTER HI.] in the rdgn of Jmnes 1 . 123 ment they met with should be considered as a perse- cution. And such was actually the case under the impression that prevailed respecting the Court of High Commission, and the arbitrary methods it adopted S in its examinations and penalties. It administered the oath " ex officio," and compelled persons to bear evidence against themselves, inflicting fines and impri- sonment in case of disobedience ; practices these, which could not be maintained on general principles of jus- lotice, and were soon afterwards pronounced to be in violation of law. Hence arose a large party of auxi- liaries, who aided the Puritans from feelings of humanity, and were most of them too respectable, both in station and in conduct, to be treated with i5 indifference. But a more numerous and more dan- gerous body of supporters was found in that mixed and discordant multitude of persons who, as at all periods, so especially at that, were dissatisfied with the existing government. Adventurers of every class, those who, 20 from depraved habits or their natural temperament, could not live in a state of quietude, and those who, as was peculiarly the case at that period, were willing to enter into honest occupations, but unable to find them ; all these, together with Romanists, who could 25 pay no allegiance to a person excommunicated, and Anabaptists, who considered all laws as of the nature of tyranny, formed a mass of energy incapable of acting in concert for the promotion of any good purpose, but most powerful in the way of mischief. The case may 30 be illustrated by that strange conspiracy of the year 1603, in which men of lawless habits and desperate fortunes were combined with Romish priests and in- triguing nobles, with Lord Cobham, who was a mere instrument in the hands of others, with Lord Gray, a 124 The revision of the Liturgy [nabhativb. zealous and determined Puritan, and Sir Walter Raleigh, a soldier equally intrepid and unscrupulous. It was not thought possible, at that period, that such an assemblage of the elements of disorder could be treated with any forbearance or discrimination. 3 They were all included under the charge of sedition or treason, and punished as if their offences were com- mitted merely against the state. But there was still another class of Puritans, who, though frequently con- founded with state offenders, disowned any participa-io tion in their projects, and were regarded by many persons in high station with much compassion and respect. They were those non-conformist ministers who, with more of zeal than of judgment, thought it their duty to protest against unnecessary observances, 1 5 earnestly wishing to exercise their spiritual calling within the pale of the church, but inheriting, from re- cent controversies, an acute and morbid sensitiveness as to things indifferent. To these men, most of them vehement and indefatigable preachers, and to their 20 numerous followers, who, with a sincere desire for Christian excellence, combined a notion that it was not worth their attainment unless they suffered for its sake, it appeared to be sinful to use a ritual, and much more so to declare their perfect approbation of it, in 25 which they were required to sign with the cross in baptism, to employ the ring in marriage, to bow at the name of Jesus, to observe the holydays of the Church, or to read uncanonical scriptures. Their scruples, though treated with contempt by the great body of 30 conformists, could not be regarded without feelings of respect and sympathy, if not for themselves, at least for the patience, the humility, the disinterestedness and unaffected piety which were frequently found united CHAPTER iii.J in the reign of James 1. 125 with them. Such are the feelings that have been left on record by Sir Francis Walsingham, by Lord Burghley, by Sir Edward Coke ^ and Lord Bacon <=, the last of whom described what he knew and what he 5 feared as to this class of Puritans in these expressive words : " As for any man that shall hereby enter into a contempt of their ministry, it is but his own hardness of heart. I know the work of exhortation doth chiefly rest upon these men ; and they have zeal, and hate of 10 sin. But, again, let them, take heed that it be not true, which one of their adversaries said, that they have but two small wants, knowledge and love." In the mean time, the strong arm of authority had been supported by many able publications, some of i5 them written in such a manner as to mediate between the rival parties, but the greater number calculated to fortify the resolutions of the one side without shaking *> Sir Ed. Coke, in his charge at Norwich (1607), said of the non- conformists, " The last sort of recusants, though troublesome, yet in 20 my conscience the least dangerous, are those which do with too much violence contend against some ceremonies used in the church ; with whose indirect proceedings, in mine own knowledge, his Majesty is not a little grieved. But I will hope (as his highness doth) that in time they will grow wise enough to leave their foolishness, and con- 25 sider that ceremonies not against the analogy of faith, nor hindering faith's devotion, are no such bugbears as should scare them from the exercises of divine duties, nor cause them to disturb the peace of our Church, whose government is more consonant to Scripture than all the best reformed churches at this day in the world." This opinion, 30 as compared with that of Bishop Cooper, will illustrate the difference between the two professions of the church and the law in their con- duct towards the non-conformists ; a difference which was evident at this early period, and which gradually led, as Lord Clarendon has noticed, to a complete alienation between the members of the two 35 professions. — Hist. Reb. vol. i. p. 400, ed. 4to, 181 6. c Works, vol. ii. p. 522. 126 The revidon of the Liturgy [narrative. the convictions of the other. In the year 1589, Cooper, Bishop of Winchester, published his " Admoni- tion to the People of England," in which he replied in detail to the charges brought against the bishops and the clergy, and endeavoured, v?ith much mildness, and 5 by appealing to the plain sense and pious feelings of his countrymen, " to satisfy, not all kind of men, but the moderate and godly." But it is plain, from the following passages, that he had no sympathy with those of his opponents who would appear to common ob-io servers to be most deserving of it, and that he sought for the active interposition of the civil power in sup- pressing them and their followers. " He [Satan] worketh his devices by sundry kinds of men : first, by such as be Papists in heart, and yet can clap their i5 hands and set forward this purpose, because they see it the next way, either to overthrow the course of the gospel, or, by great and needless alteration, to hazard and endanger the state of the common weal. The second sort are certain worldly and godless epicures, 20 which can pretend religion and yet pass not which end thereof go forward, so they may be partakers of that spoil which in this alteration is hoped for. The third sort, in some respect the best, but, of all other, most dangerous, because they give the opportunity and 25 countenance to the residue, and make their endeavours seem zealous and godly. These be such which in doc- trine agree with the present state, and show themselves to have a desire of a perfection in all things, and in some respect, indeed, have no evil meaning, but, 30 through inordinate zeal, are so carried, that they see not how great dangers by such devices they draw into the Church and State of this realm" (p. 29). And af- terwards (p. 122) " Undoubtedly if God move not the CHAPTER iii.J in the rdgn of James I. 127 hearts of the chief rulers and governors to seek some end of this schism and faction which now rendeth in pieces this church of England, it cannot be but in short time for one recusant that now is we shall have three, S if the increase of that number which I mention be not greater." A more resolute and uncompromising writer was Bancroft, afterwards archbishop of Canterbury. In the year 1593 he sent forth his book entitled " Dangerous 10 Positions and Proceedings, &c.," in which he traced the opinions of the Puritans from Geneva as their fountain-head, through the fanatical insurgents of Scot- land, down to the Separatists of his own country, col- lecting, as he descended, all the foul and perilous stuff, iS whether civil or ecclesiastical, that he met with in their publications, and charging it in its cumulative force of sedition and treason on the unhappy Puritans of his own times. In another respect, however, his observa- tions, though somewhat coarse, are just (p. 170.) " If 20 it be true (that I have heard reported), that upon the coming forth of Martin's Epistle, Master Cartwright should say, ' Seeing the bishops would take no warn- ing, it is no matter that they are thus handled ; ' surely those words from him were enough to set these 23 men agog. So as that which is commonly reported of great robberies may fitly serve to satisfy the bolsterers of such lewdness. There are (say they) in such at- tempts not only executioners, but also setters, receivers and favourers, and, in matters of treason, concealers, 30 who are all of them within the danger and compass of law." In his other well-known work, that he pub- lished in the same year and entitled " A Survey of the Pretended Holy Discipline," he traced the new system of Church government introduced by Cartwright and 128 The rem&ion of the Liturgy. [narrative. his followers through its history of fluctuation and in- consistency, and showed its utter want of foundation in the proceedings of the apostles or the practice of the primitive church. But the master production of the period was theS " Ecclesiastical Polity " of Hooker. Of this matchless work the four first books were published in 1594, the fifth three years afterwards, and the three remaining books at different periods long after the death of their author. The germ of his great argument, displayed lo afterwards in the three first books of his work, had been previously delivered by him as preacher at the Temple in the following words ^•. "It is no small per- plexity which this one thing hath bred in the minds of many who, beholding the laws which God himself hath iS given abrogated and disannulled by human authority, imagine that justice is hereby couculcated, that men take upon them to be wiser than God himself, that unto their devices his ordinances are constrained to give place : which popular discourses; when they are 20 polished with such art and cunning as some men's wits are well acquainted with, it is no hard matter with such tunes, to enchant most religiously-affected souls ; the root of which error is a misconceit that all laws are positive which men establish, and all laws which God2S delivereth immutable. No : it is not the author which maketh, but , the , matter whereon they ai-e made, that causeth laws to be thus distinguished." In the fifth book he proceeds to a close examination of the charges brought by the Puritans against the dis-30 cipline , and worship of the Church, objecting against his opponents their want of consideration for the kind 'I See Keble's Pref. to Hooker's Works, p. 5. CHAPTER iii.j in the reign of James I. 129 of materials out of which human institutions are con- structed, and the multiform nature of the judge to whose decision all such questions must practically be referred. His views may be expressed in the two fol- s lowing maxims, which are not only applicable to his own especial subject, but, when transferred to any other relations, may be said to lie at the foundation of all social wisdom. " In the external form of religion such things as are apparently, or can be sufficiently 10 proved, effectual and generally fit to set forward god- liness, either as betokening the greatness of God, or as beseeming the dignity of religion, or as concurring with celestial impressions in the minds of men, may be reverently thought of, some few rare, casual and Intolerable, or otherwise curable, inconveniencies riot- withstanding." (vol. ii. p. 38.) " In evils that cannot be removed without the manifest danger of greater to succeed in their rooms, wisdom, of necessity, must give place to necessity. All it can do in those cases is to 20 devise how that which must be endured may be miti- gated, and the inconveniences thereof countervailed as near as may be: that when the best things are not possible, the best may be made of those that are." (vol. ii. p. 46.) 25 But the most remarkable attribute of the " Ecclesi- astical Polity " is its uniform superiority, in every de- partment of mind, to the general literature of the period. A theologian might naturally be expected to be well provided with weapons from the armoury of 30 the Church, a scholar might have exhausted the stores of ancient learning, a philosopher have explored the jtrinciples of his science, and a man of taste have a keen perception of the graces of composition ; but these various endowments, each of them a great acqui- K 130 The revision of the Liturgy [naerative. sition in itself, and some of them calculated from their nature to be exclusive of the rest, are all displayed at once, and each of them in a high degree of excellence, in the " Ecclesiastical Polity." The reader is surprised and delighted to find that his argument has not only 5 stood aloof from the ribaldry of the times and the ca- suistry of vulgar minds, but has laid before him the important issues and the governing principles of the whole question, investing them at the same time with the riches of a copious literature, the fascinations of a lo graceful and majestic style, and, above all, the virtues of a Christian character. Against the disorders of this period, pressed dovra at diiFerent times, but always arising with new strength and numbers from the pressure, the Queen's govern- 15 ment, and more especially her ecclesiastical coun- sellors, presented the most determined resistance, till near the. close of her reign. At that time the vigour of her character was broken by age and disappoint- ment, and her advisers willingly found a reason for 20 their own forbearance in the infirmities of their sovereign. Having lost the impulse they had formerly derived from her greater energy, they also began to reflect that a change of measures might be appre- hended from the different religious impressions of her 25 successor. On the accession of King James, the earliest mea- sure adopted by the Puritans in concert was to present to him the following address, which, from the great number of the signatures attached to it, was called the 30 Millenary Petition. " Most gracious and dread Sovereign, " Seeing it hath pleased the Divine Majesty, to the CHAPTER III. in the reiffn of James I. 131 great comfort of all good Christians, to advance your highness, according to your just title, to the peaceable government of this Church and Commonwealth of England : We, the ministers of the gospel in this land, 5 neither as factious men, affecting a popiular parity in the Church, nor as schismatics, aiming at the dissolution of the state ecclesiastical, but, as the faithful servants of Christ and loyal subjects to your majesty, desiring and longing for the redress of divers abuses of the 10 Church, could do no less, in our obedience to God, service to your majesty, and love to his Church, than acquaint your princely majesty with our particular griefs. For, as your princely pen writeth, ' the king, • as a good physician, must first know what peccant rS humours his patient naturally is most subject unto before he can begin his cure.' And although divers of us that sue for reformation have formerly, in respect of the times, subscribed to the book, some upon protesta- tion, some upon exposition given them, some with con- 20 dition, rather than the Church should have been de- prived of their labour and ministry, yet now we, to the number of more than a thousand of your majesty's sub- jects and ministers, all groaning as under a common bur- then of human rites and ceremonies, do, with one joinf 25 consent, humble ourselves at your majesty's feet, to be eased and relieved in this behalf. Our humble suit, then, unto your majesty is, that these offences follow- ing, some may be removed, some amended, some qualified : go "1. In the church service : that the cross in baptism, interrogatories ministered to infants, confirmations, as superfluous, may be taken away : baptism not to be ministered by women, and so explained : the cap and surplice not urged : that examination may go before K 2 132 The rendswn of the Liturgi/ [narrative. the communion : .that it be ministered with a sermon : that divers terms of priests and absolution and some other used, with the ring in marriage, and other such like in the book, may be corrected : the longsomeness of service abridged : church-songs and music moderated 5 to better edification : that the Lord's day be not pro- faned: the rest upon liolydays not so strictly urged: that there may be. an .uniformity of doctrine prescribed: no popish opinion to be any more taught or defended : no ministers charged to teach their people to bow atio the name. of Jesus: that the canonical scriptures only be read in the church." In three other articles the Petition treats of Church ministers, Church living and maintenance, and Church discipline, objecting to the want of sufficient Preachers, i5 to non-residence, to the subscription usually required to articles, to commendams pluralities and impropria- tions, to excommunications, to the powers and prac- tices of ecclesiastical courts ; and then concludes in the following words : 20 " These, with such other abuses yet rema,ining and practised in the Church of England, we are able to shew not to be agreeable to the Scriptures, if it shall jBease your highness further to hear us, or more at large by writing to be informed, or by conference 2S among the learned to be resolved. And yet we doubt not but that, without any further process, your Majesty (of whose Christian judgment we have received so good a taste already) is able of yourself to judge of the equity of this cause. God, we trust, hath ap-30 pointed your highness our physician to' heal these diseases : and we say with Mordecai to Hester, ' Who knoweth whether you are come to the kingdom for such a time.' Thus your Majesty shall do that which CHAPTER III.] in the reign of James I. 133 we are persuaded shall be acceptable to God, honour- able to your Majesty in all succeeding ages, profitable to his Church, which shall be thereby increased, com- fortable to your ministers, which shall be no more 5 suspended, silenced, disgraced, imprisoned for men's traditions, and prejudicial to none but those that seek their own credit, quiet, and profit in the world. Thus, Avith all dutiful submission, referring ourselves to your Majesty's pleasure for your gracious answer as God 10 shall direct you, we piost humbly recommend your highness to the Divine Majesty, whom we beseech for Christ's sake to disjiose your royal heart to do herein what shall be to his glory, the good of his Church, and your endless comfort." i5 But James had already contracted, from the treat- ment he had experienced in Scotland, a strong dislike for Genevan platforms and republican principles. His feeling on these subjects M'as rapidly increased, as he travelled through his southern provinces, by the clamor- 2O0US and reiterated demands of the non-conformists, contrasted with the calm and respectful demeanour of the established clergy. Alarmed by the crowds that sought admission to his presence, and irritated by the importunities of the Puritans, he would probably 25 have given them a peremptory refusal, ,had there not been peculiar elements in his character, which made him consent to mediate between the two contending parties, although his decision respecting them appears to have been already taken. A conference was sought 30 by the Puritans between persons selected from each side, to discuss the several points at issue, and more especially the projected revision of the Liturgy. To this request the King acceded ; although the esta- blished clergy naturally opposed it, as being in itself K 3 134 The remsion of the Litwrgy [narrative. an imputation of error, and likely, if granted, to lead to no other result than an increased and embittered discontent. And such was actually the ground on which a similar request had been refused by his pre- decessor. But James was greedy of applause; andS^ there were two different ways in which this concession would lead to the gratification of his ruling passion. He would display his magnanimity by listening to the prayer of individuals for whom, as he had already shewn, he felt no personal sympathy; and he would lo exhibit his talent and erudition by encountering learned theologians on their own ground, and foiling them with their own weapons. The King acted in this case agreeably with the advice of Lord Bacon * ; who was now advancing in iS royal favor, and took care in recommending a confer- ence, and overruling the objections of the clergy, to touch the principal chord in his master's character. " It is said that if way be given to mutation, though it be in taking away abuses, yet it may so acquaint men 20 vdth sweetness of change, that it will undermine the stability even of that which is sound and good. This surely had been a good and true allegation in the ancient contentions and divisions between the people and the senate. of Rome; where things were carried at 25 the appetites of multitudes, which can never keep within the compass of any moderation : but these things being with us to have an orderly passage, under a king who hath a royal power and approved judg- ment, and knoweth as well the measure of things as 30 the nature of them, it is surely a needless fear. For they need not doubt but your Majesty, with the advice f Works, vol; ii. p. 528. Docum. Ann. vol. ii. p. 44. CHAPTER III.] in the reign of James I. 135 of your council, will discern what things are inter- mingled like the tares amongst the wheat, which have their roots so enwrapped and entangled, as the one cannot be pulled up without endangering the other ; and what 5 are mingled but as the chafF and the corn, which need but a fan to sift and sever them." In the mean time the two Universities felt the occa- sion to be one of so much peril as to call for an express declaration of their opinions ; and the Univer- losity of Oxford sent forth a paper in which the other University concurred, replying seriatim to the com- plaints of the petitioners, and representing the danger that would follow from their designs, not merely to the Church, but also to the monarchy. " Would it not i5 beseem the supereminent authority and regal person of a king to be himself confined within the limits of some particular parish, and then to subject his sovereign power to the pure apostolical simplicity of an over- swaying and all-commanding Presbytery? Would it 20 not do him much good in a time of need that his people should be rooted and grounded in this truth, viz. : ' That his ineek and humble clergy have power to bind their King in chains, and their Prmce in links of iron ?' that is (in their learning) to censure him, to 25 enjoin him penance, to excommunicate him ; yea, (in case they see cause) to proceed against him as a tyrant ? — Neither may it be truly said that these are only speculations. There are some of high place yet alive, and other some are dead, that have felt the 30 smart hereof in their own experience, and have seen the worst of all this put in woeful execution." According to his own confessions. King James had S PnBmon. to all Christian Monarchs. Works, p. 305. K 4 136 The reoisim of the Liturgi/ [narrative. disliked the proceedings of the Scottish Reformers from a very early period, and had laboured to restore the government of bishops for six years before his acciession to the throne of England. Finding himself now enabled to decide according to his own judgments between the two parties, and constantly acquiring further reasonsl^ for supporting the episcopal clergy, he declared himself a sincere member of the Church of England, and thanked God that he had been " brought to the promised land, to a country where religion wasio purely professed, and where he sat among grave, learned, and reverend men ; not as before, elsewhere, a king without state, without honour, and without order, and where beardless boys would brave him to his face." iS King James entered the capital of his new domi- nions on the 7th of May, 1603, and one of his first acts was to make preparation for convening an as- sembly of divines, in which all ecclesiastical differences might be debated. " We are persuaded," said he, in a 20 subsequent proclamation*, "that both the constitution and doctrine thereof [of the Church of England] is agreeable to God's word, and near to the condition of the primitive Church ; yet forasmuch as experience doth shew daily that the church militant is never so 25 well constituted in any form of policy, but that the imperfections of men, who have the exercise thereof, do with time, though insensibly, bring in some corrup- '1 The king said during the Conference, " I have learned of what cut they have been, who, preaching before me since my coming into 30 England, passed over with silence my being supreme governor in causes ecclesiastical." i Proclamation of Oct. 24, 1603. Wilkins' Cone. v. iv. p. 371. Docum. Ann. v. ii. p. 44. CHAPTER iii.J in the reign of James I. 137 tions ; as also for that informations were daily brought unto us by divers, that some things used in this church were both scandalous to many seeming zealous, and gave advantage to the adversaries, we conceived that 5 no subject could be so fit for us to shew our thankful- ness to God, as upon serious examination of the state of this church to redeem it from such scandals, as both by the one side and the other were laid upon it." Owing to the prevalence of. the plague in many parts lo of the kingdom, and other circumstances of a tempo- rary nature, the meeting did not take place till the following month of January ; and the interval was employed by many of the non-conformists in such a manner, presuming so far upon the king's disposition i5 in their favor, and adopting measures so seditious in their character, that they increased the high degree of distaste already conceived against them, and met with a severe rebuke from him. On the 14th day of January, in the year 1604, the 20 first conference was held in the palace of Hampton Court in the presence of the king and the lords of th^ privy council. The persons summoned to attend and permitted to take part in the discussion on behalf of the established clergy, were Whitgift, archbishop of 25 Canterbury, then too old and infirm to take any active part in the proceedings, eight bishops, six deans besides the dean of the chapel royal, and two doctors of divinity. The persons appointed to represent the Puritans, remarkable certainly for the smallness of 30 their number, but still the best qualified after the death of Cartwright and Travers to support their opinions, were Dr. Rainolds, Dr. Sparkes, Mr. Knew- stubbs, and Mr. Chaderton. Mr. Patrick Galloway, minister of Perth, was permitted to be present at the 138 TJie revision of the Liturgy [narrative. second day's conference, and has left an account of it in a letter'' addressed to some friends in Scotland. Dr. James Montague, dean of the chapel royal, who was one of the divines summoned to attend, wrote a short narrative of the three conferences on the 18th 5 of January, the day on which the whole business was concluded. This narrative, the composition of a person devoted to the court, but not chargeable with any remarkable prepossession in his statement, is as follows: (in a letter bearing date 18th Jan. I60f .) ^ lo " I am sure you have a longing to hear what becometh of this great business, between the bishops and the ministers. I cannot write you the disputes ; my employments at this time would not permit ; but in short on Saturday it began : the king assembling only the lords of his council and the bishops, i5 myself had the favour to be present by the king's command. The company met and himself sat in his chair. He made a very admirable speech of an hour long at least, for learning, piety, and prudency I never heard the like ; .concluded it with a most excellent prayer ; entered into the points he meant to 20 -stand upon, propounding unto them in general, that if he erred in any thing, he would suffer himself to be corrected by Qpd's word; if they erred they must yield to him, for he would ever submit both sceptre and crown to Christ's, to be guided by his word. 25 " His majesty propounded six points unto them : three in the Common Prayer Book, two for the bishops' jurisdiction and one for the kingdom of Ireland. In the Prayer Book he named the general absolution, the confirmation of children, and the private baptism by women. These three were long 50 disputed between the king and the bishops. In the conclu- •f This letter is printed in the ensuing chapter, as well as the longer and authentic account published by Dr. Barlow, one of the divines present, then Dean of Chester, and afterwards Bishop of Rochester and Lincoln successively. 3^ 1 Winwood, v. ii. p. 13. CHAPTER iii.j in the reign of James I . 139 sion the king was well satisfied in the two former, so that the manner might be changed, and some things cleared. For the private baptism it held three hours at least ; the king alone disputing with the bishops, so wisely, wittily, and S learnedly, with that pretty patience, as I think never man living ever heard the like. In the end he won this of them, 'that it should only be administered by ministers, yet in private houses, if occasion required ; and that whosoever else should baptize should be under punishment.' For the com- lomissaries' courts, and the censures of excommunication and suspension they shall be mended, and the amendment is re- ferred to the lord chancellor and the lord chief justice. But for their common and ordinary excommunication for trifles, it shall be utterly abolished. The fifth point was about the 1 5 sole jurisdiction of bishops ; so he gained that of them, that the bishops in ordination, suspension, and degradation, and such like, they shall ever have some grave men to be assist- ants with them in all censures. For Ireland, the conclusion was (the king making a most lamentable description of the 20 state thereof) that it should be reduced to civility, planted with schools and ministers, as many as could be gotten. These things done, he propounded matters, whereabout he hoped there would be no controversy, as to have a learned, ministry and maintenance for them as far as might be. And 25 for pluralities and non-residences to be taken away, or at least made so few as possibly might be. These things were concluded on Saturday between the king and the bishops. " On Monday the king called the other party by them- selves ; made likewise an excellent oration unto them, and 30 then went to the matter; no body being present, but the lords of the council, and Dr. Reynolds, Dr. Sparkes, Dr. Field, Dr. King, Mr. Chaderton, and Mr. Knewstubbs, all the deans that were appointed and myself. " They propounded four points ; the first for purity of 35 doctrine ; secondly for means to maintain it, as good minis- ters, &c. ; thirdly, the courts of bishops, chancellors, and commissaries ; fourthly, the Common Prayer Book. " For doctrine it was easily agreed unto by all ; for minis- ters also ; for jurisdiction likewise ; for the Book of Common 140 The revision of the Liturgy [narrative. Prayer and subscription to it, there was much stir about all the ceremonies and every point in it. The king pleaded hard to have good proof against the ceremonies, and if they had either the vyord of God against them or good authority, he would remove them : but if they had no word of God against S them, but all authority for them, being already in the church, he would never take them away : for ' he came not to disturb the state, nor to make innovations, but to confirm whatever he found lawfully established; and to amend and correct what was corrupted by time.' They argued this point lo very long. The bishops of Winchester and London, who of all the bishops were present, laboured this point hard, and divers of the deans, but at length the king undertook them himself, and examined them by the Word and by the Fathers. There was not any of them that they could prove to be i5 against the Word, but all of them confirmed by the Fathers, and that long before popery. So that for the ceremonies I suppose nothing will be altered. And truly the doctors argued but weakly against them : so that all wondered they had no more to say against them. So that all that day was 20 spent in ceremonies ; and I think themselves beiiig judges, they were answered fully in every thing. At last it was con- cluded that day, that there should be an uniform translation set out by the king of all the Bible, and one catechizing over all the realm, and nothing of the Apocrypha to be read that 25 is in any sort repugnant to the Scripture; but to be still read, yet as Apocrypha, and not as Scripture ; and for any point of the articles of religion, that is doubtful, to be cleared. This Was the second day's work. " The third day, which was Wednesday, the king assem- 30 bled all the bishops (the lords of the council only being present) and took order how to have these things executed, which he had concluded, that it might not be (as the king said) as smoke out of a tunnel, but substantially done to remain for ever. So they were debated to whom they might 35 the more fitly be referred, and by them made fit to be here- after enacted by parliament. So all the bishops and all the council have their parts given them. This being done, the ministers were called in, Doctor Eeynblds and the rest, and CHAPTER III.] in the reign of James I. 141 acquainted with what the king had concluded on. They were all exceedingly well satisfied, but only moved one thing : that those ministers who were grave men, and obedient unto the laws, and long had been exempted from the use of cere- 5 monies, might not upon the sudden be obliged unto them, but have some time given them to resolve themselves in using or not using them. The king answered, ' his end being peace, his meaning was not that any man should be cruel in im- posing those matters, but by time and moderation win all 10 men unto them: those they found peaceable, to give some connivancy to such, and to use their brethren as he had used them, with meekness and gentleness, and do all things to the edification of God's church.' So they ended these matters till the parliament, and then these matters shall be enacted. iS " This in haste, with my duty, &c., I humbly take my leave, &c. From the Court. " James Montague." To this narrative was added the following " note ™ of such things as shall be reformed : 20 " 1 . The absolution shal be called. The absolution or general remyssion of sins. " 2. The confirmation shal be called, The confirmation or furder examination of children's faith. " 3. The private baptism, now by laymen or women, shall be aS called. The private baptisme by the ministers only ; and all those questions in that baptisme, that insinuate it to be done by women, taken awaye. " 4. The Apocrypha, that hath some repugnancy to the ca- nonical Scripture, shall not be read ; and other places chosen, 30 which either are explanations of Scripture, or suite best for good life and manners. " 5. The jurisdiction of the bishops shal be somewhat limited, and to have either the dean and chapter, or som grave minister, assistant to them in ordination, suspension, 35 degradation, &c. ni This is copied from Strype (Whitgift, v. ii. p. 501) who took it from a paper in the handwriting, as he believed, of Bishop Bancroft (of London). The copy published in Winwood is not equally correct. 142 The revision of the Liturgy [narrative. " 6. The excommunication, as it is nowe used, shal be taken awaye, both in name and nature. And a writ out of the Chancerie, to punish the contumacies, shal be framed. " 7. The kingdom of Ireland, the borders of Scotland, and all Wales, to be planted with schools and preachers as soon 5 as maye be. " 8. As manie learned ministers, and maintenance for them, to be provided in such places of England where there is want, as maye be. " 9. As few doiible-beneficed men and pluralities as may be ; lo and those that have double benefices to maintain preachers, and to have their livings as neere as may be one to the other. " 10. One uniform translation of the Bible to be made, and onelye to be used in all the churches of Englande. " 11. One catechisme to be made and used in all places. jS " 12. The articles of rehgion to be explained and inlarged. And no man to teach or read against anie of them. " 13. A care had, to observe who do not receave the com- munion once in the year : the ministers to certify the bishops, the bishop the archbishops, and the archbishops the kinge. 20 " 14. An inhibition for Popish books to be brought over: and if anie come, to be delivered into their hands onelye that are fitt to have them. " 15. The highe commission to be reformed, and reduced to higher causes and fewer persons ; and those of more honour 2S and better qualities.'" The sentiments of the king himself respecting the necessity for these conferences, and the manner of con- ducting them, was expressed in a proclamation of the following March, in words that bear testimony, at the 30 same time, to his own self-approbation, to the judg- ment he had formed of the two contending parties, to the general tone that he adopted as moderator, and yet to the bland and indulgent temper which he wished to possess in t]ie estimation of his subjects ". 35 n Rymer, vol. xvi. p. 574. This proclamation is among the do- cuments of the ensuing chapter. CHAPTER III.] in the reign of James I. 143 The alterations it was determined to make in the Book of Common Prayer were not submitted either to the parliament or even to the convocations of the clergy. The king reqiiired his metropolitail and others 5 of his commissioners for causes ecclesiastical to make declaration of the changes agreed upon, and then issued his letters patent to ratify their act, to provide for the publication of the liturgy in its new condition, and to enjoin the exclusive use of it in every parish of 10 the two provinces. He probably thought it hazardous to refer considerations of so delicate a nature to any large assembly, whether of laymen or of clergy. He certainly believed that he possessed ample authority under the broad shield of his prerogative, and those iS two important statutes of Queen Elizabeth, which an- nexed the spiritual supremacy for ever to the crown, and made the use of the public liturgy binding upon his subjects. In describing the changes he had made as mat- ters merely of exposition and explanation, he sought to 2o shelter them under the clause introduced, at the desire of Queen Elizabeth, into the Act of Uniformity, which empowered him, " by the advice of his commissioners or the metropolitan, to ordain and publish such further ceremonies as may be most for the advancement of 25 God's glory, the edifying of his Church, and the due reverence of Christ's holy mysteries and sacraments." The alterations, accordingly, that were actually made in the new edition of the Book of Common Prayer^ were the following : into the title of the absolution 30 were inserted the words " or remission of sins." In the gospels for the' second Sunday after Easter and the twentieth after Trinity the opening words, " Christ [or Jesus] feaid to his disciples," were changed to " Christ [or Jesus] said," which were also now printed 144 The revision of the Liturgy [narrative. in a different letter, to shew that they were not to be found in the original text. The rubrics in the office for private baptism were altered so as to restrict the administration of that sacrament to the minister of the parish, or some other lawful minister. The title, ^ " Confirmation," was explained by the additional words, " or laying on of hands upon children baptized and able to render an account of their faith." The doctrine of the two sacraments was added to the cate- chism. Some few changes were made in the lessons i° taken from the Apocrypha ; a prayer, now called the prayer for the royal family, was inserted after that for the king ; and occasional thanksgivings for rain, fair weather, plenty, &c., were added after their corre- sponding prayers. '^ It is evident that these alterations did not remove the whole or even the principal objections made by the Puritans, and were in some instances matters of indif- ference to them. The king himself had called for the changes that were made respecting absolution, private 20 baptism and confirmation, and had readily assented to the suggestions of Dr. Rainolds on the subject of the gos- pels, the lessons taken from the Apocrypha, and an en- larged form of catechism. But what must the Puri- tans have thought of the complete and almost contemp- 25 tuous refusal that was given to them respecting the vest- ments, the ring in marriage, and the cross in baptism ? observances which, when treated as mere rites, were held to be unobjectionable, but when considered on the principle of obedience to church authority, Were 30 pronounced to be indispensable. " I charge you," said the king, " never speak more to that point, how far you are to obey the orders of the Church." The four Puritans who were present at the con- CHAPTER m.] in the reign of James I. 145 ference appear to have expressed their concurrence in the decisions of the king as they were severally deli- vered, and at the close to have promised obedience to the future injunctions of the Church. Sincere and 5 conscientious men, and some of them possessing no common amount of learning and talent, they could not be insensible to the forcible reasoning of their opponents, and were probably oppressed by their sense of the august presence and the high spiritual 10 authority arrayed against them. But to their brethren without, less capable of forming a correct judgment, and less likely to be influenced by reverential feeling, the result of this conference was the occasion of dis- appointment and remonstrance. i5 " Matters," said a contemporary writer", " were well calmed by the king's moderation, if no after tempest should arise." But the tempest had never ceased : it had only abated, as if to gather strength for more de- sperate encounters. In the following year was pre- 2osented to the king a petition from ministers in the diocese of Lincoln, in which, so far from acknowledg- ing the benefits of the i*ecent examination, they seem to have increased their demands in proportion to their disappointment. Charging the Book of Common 25 Prayer vtrith fifty gross corruptions, and ceremonies notoriously abused to superstition and idolatry, they called, in strong and peremptory language, for its total abolition. And this was the beginning of many sorrows. 30 I! has been observed by an able historian p, " that there is no middle course in dealing vdth religious sec- taries, between the persecution that exterminates and " Fabric of the Church, by W. Tooker, Pref. 3 . P Hallam Const. Hist. vol. i. p. 219, 4to. L 146 The remsion of the Liturgy, 8fc. [narkative. the toleration that satisfies," Now whatever may be the case in such a frame of society as might certainly be conceived, but has never yet been realized ; or, again, whatever may actually be the case in some communities where religion has ceased to be a convic-s tion or a principle (and for such cases it is unnecessary to contend), it is evident that during the whole period of the puritanical controversy in England, no method but one professing moderation on the part of the go- vernment was either expedient or even practicable. It lo was as much a matter of conscience on the one side to preserve what the church had ordained, as it was on the other to reject what their own private judgment had condemned. It might be deemed as sinful for the one party to retain a creed after their own peculiar 1 5 tenets had been expunged, as it would be for the other to use the same creed with such tenets contained in it. With antagonists so opposed to each other, no perse- cution could be carried far enough to exterminate either of them, and no toleration could completely 20 satisfy both. The only method remaining, and one which has also positive reasons in its favour, was to secure, by mild and temperate measures, the concur- rence and co-operation of the middle classes of men, of those who are always respectable for their numbers and 2S their character, and are always reinforced, and more especially at a time of danger, from the adverse parties on either side of them. CHAPTER IV. Documents connected with the revision of King James I. I. A Proclamation concerning such as seditiously seek reformation in Church matters. Wilkins' Cone. vol. iv. p. 371. II. The opinion of Matthew Hutton, Archbishop of York, touch- ing certain matters, like to be brought in question at the Confer- ence. Strype, Whitgift, vol. iii. pp. 392 — 402. III. King James to some person unknown in Scotland, concern- ing the Conference at Hampton Court. Cott. Libr. Vespasian, F-3- IV. A letter from Court by Toby Matthew, Bishop of Durham, to Archbishop Hutton, giving an account of the Conference. Strype, Whitgift, vol. iii. pp. 402 — 407. V. The sum and substance of the Conference at Hampton Court, contracted by WiUiam Barlow, D. D., Dean of Chester. VI. A letter from Patrick Galloway to the Presbytery of Edin- burgh, concerning the Conference. Calderwood's Hist, of the Ch. of Scotland, p. 474. VII. Archiepiscopo Cantuariensi et aliis pro reformatione Libri Communis Precum. Rymer, vol. xvi. p. 565. VIII. A Proclamation for the authorizing of the Book of Common Prayer to be used throughout the realm. Wilkins' Cone, vol. iv. p. 377. l2 148 Proclamation against such as seditiously [documents. I. A proclamation concerning such as seditiously seek reformation in church matters. AS we have ever from our infancy had manifold proofs of God's great goodness towards us in his protecting of us from many dangers of our person, very nearly threatening 5 us, and none more notorious than his happy conducting us in the late case of our succession to this crown, which contrary to most men's expectation we have received with more quiet and concurrency of good will of our people (otherwise perhaps of different dispositions) than ever in like accident hath been lo seen ; so do we think, that the memory of his benefits ought to be a continual solicitation to us to shew ourselves thankful to his divine majesty whereinsoever opportunity shall be offered us to do him service, but especially in things concerning his honour and service, and- the furtherance of the gospel, which i5 is the duty most beseeming royal 'authority. Wherefore after our entry into this kingdom, when we . had, received informa- tion of the state thereof at the decease of the queen our sister of famous memory, although we found the whole body thereof in general by the wisdom, of herself, and care of those, 20 who had the administration thereof under her, in such good state of health, as did greatly commend their wisdoms, as well in the politic part of it, as also in the ecclesiastical, whereof since we have understood the form and frame, we are persuaded that both the constitution and doctrine thereof 2S is agreeable to God's word, and near to the condition of the primitive church ; yet forasmuch as experience doth shew daily, that the church militant is never so well constituted in any form of policy, but that the imperfections of men, who have the exercise thereof, do with time though insensibly, 30 bring in some corruptions ; as also for that informations were daily brought unto us by divers, that some tliings used in this church were both scandalous to many seeming zealous, and CHAPTER iv.J seek reformation in church matters. 149 gave advantage to the adversaries ; we conceived that no subject could be so fit for us to shew our thankfulness to God, as upon serious examination of the state of this church, to redeem it from such scandals, as both by the one side and 5 the other were laid upon it. For our instruction wherein, we appointed a meeting to be had before ourself and our council, of divers of the bishops and other learned men, the first day of the next month, by whose information and advice we might govern our proceeding therein, if we found cause of amend- 10 ment. But by reason of the sickness reigning in many places of our kingdom, the unseasonable time of the year for travel, and the incommodity of the place of our abode for such an assembly, we were constrained to defer it till after Christmas. At which consultation we shall both more particularly under- iS stand the state of the church, and receive thereby light to judge, whether there be indeed any such enormities, as are pretended, and know how to proceed to the redress. But this our godly purpose we find hath been misconstrued by some men's spirits, whose heat tendeth rather to combustion 20 than reformation, as appeareth by the courses they have taken ; some using public invectives against the state eccle- siastical here established, some contemning their authority and the processes of their courts, some gathering subscrip- tions of multitudes of vulgar persons to supphcations to be 35 exhibited to us, to crave that reformation, which if there be cause to make, is more in our heart than in theirs. All which courses, it is apparent to all men, are unlawful, and do savour of tumult, sedition, and violence, and not of such a Christian modesty, as beseemeth those, who for piety's sake 30 only desire redress of things they think to be amiss, and cannot but be the occasions of dissentious partialities, and perhaps of greater inconveniences among our people. For preventing whereof, we have thought it necessary to make public declaration to all our subjects, that as we have 3.') reason to think the estate of the church here established, and the degrees and orders of ministers governing the same, to be agreeable to the word of God and the form of the primitive church, having found the same blessed in the reign of the late ^ueen with great increase of the gospel, and with a most- l3 150 Proclamation against such as seditiously 8fc. [documents. happy and long peace in the poUtic state, which two things, the true service of God, and happiness of the state, do com- monly concur together; so are we not ignorant, that time may have brought in some corruptions, which may deserve a review and amendment, which if by the assembly intended by 5 us we shall find to be so in deed, we wUl therein proceed according to the laws and customs of this realm by advice of our council, or in our high court of parliament, or by convo- cation of our clergy, as we shall find reason to lead us ; not doubting, but that in such an orderly proceeding we shall to have the prelates and others of our clergy no less willing, and far more able to afford us their duty and service, than any other, whose zeal goeth so fast before their discretion. Upon which our princely care, our pleasure is, that all our subjects do repose themselves, and leave to our conscience, that which iS to us only appertaineth, avoiding all unlawful and factious manner of proceeding ; for that hereafter if any shall either by gathering the subscriptions of multitudes to supplications, by contemptuous behaviour of any authority by the laws resting in ecclesiastical persons, by open invectives and inde- 20 cent speeches either in the pulpit or otherwise, or by disobe- dience to the processes proceeding from their jurisdiction, give us cause to think, that he hath a more unquiet spirit, than becometh any private person to have toward public authority, we will make it appear by their chastisement, how 2S far such a manner of proceeding is displeasing to us, and that we find that these reformers under pretended zeal affect novelty, and so confusion in all estates, whereas our purpose and resolution ever was, and now is to preserve the estate as well ecclesiastical as politic in such form, as we have found it 30 established by the laws here, reforming only the abuses, which we shall apparently find proved, and that also to do by such mature advice and deliberation, as we have above men- tioned. Wherefore we admonish all men hereby to take warning, as they will answer the contrary at their peril. 35 Given under our hand at Wilton the 24th day of October, of our reign of England, France, and Ireland the first, and of Scotland the thirtieth and seventh year, anno Domini mdciii. CHAPTER iv.J The opinion of Matthew Hutton. 151 II. The opinion of Matthew Hutton, Archbishop of York, touching certain matters, like to he brought in question before the King's most ewcellent Majesty, at the Conference at Court. Written October 9. 1""". Jacobi, to the Archbishop of Camterbwry. Question I. S First, Concerning the appropriations : Whether they be to be given over to the ministers of the gospel, or may con- tinue, &c. This question dependeth of another ; viz. Whether tithes now in the time of the Gospel are to be paid jure divino, or lojure positivo. Bespons. My opinion is with Peter Martyr, 19. Judicum, That he that laboureth is worthy of his hire, and that the preachers of the word must have a competent portion to live of ; but not precisely of tithes. iS To make the matter more plain, we must understand, that the Law of Moses was divided into three parts, moral, cere- monial, and judicial : and that these three laws were (as it were) three adjuncts unto the subjects, (to speak after Ramus his logick.) The ceremonial law was tied to the priesthood of 20 Levi. Which being taken away and abrogated, the whole la\y also is abrogate, as St. Paul saith, Heb. vii. " Mutato saoerdotio, necesse est ut legis mutatio fiat." The judicial law was annexed, and given to that nation, or people, and that government ; which being cast off, and that government 25 ceasing, the judicial law is abrogate : but not so as the cere- monial law is, but made not necessary for any state to be tied unto. (Albeit, Struthius and Monetarius, two notable hereticks of late times, would have all the world to be governed by the judicial law of Moyses.) For kingdoms and 30 commonwealths may retain some, and alter some, as in wisdom shall be thought convenient. Theft by that law was punished by restitution. In this land, and (almost) in all countries, it is punished with death. As for the moral law, l4 152 ' The opinion of Matthew Hutton [documents. it abideth for ever, because the image of God (though rased and much defaced in all men) doth still remain ; and by the law of nature and reason doth owe a duty to G-od and to all men, &c. Now by what law were tythes commanded by Moyses ? 5 Peter Martyr (Judic. 19.) saith, by the ceremonial law : and that tythes did aim at Christ, the giver of all things. But now, (Martyr saith,) " stipendia Ministris, sive persol- vantur ex agris, sive ex sedibus, sive pecunia numerata, sive in decimis, nihil refert ; modo non sordide, sed honest^ sus- lo tententur." In this ceremonial law of tithes there was something moral, that is, that a sufficient portion should be allotted to the ministers, &c. and that abideth still. But precisely the tenth part, that was ceremonial, and bindeth not now. As in the iS moral law of the sabbath, there was something ceremonial : moral, that some day or time should be allotted to God's service ; but precisely the seventh day, and not the eighth day, that was ceremonial, and is abrogate. So in the cere- monial law, the moral doth continue, the ceremonials are 20 taken away. That excellent book, called "The Doctor and Student," (the author whereof was called St. German,) in the 55th chapter saith, that tythes did belong to the judicials of Moses, to the government of the nation. But he is in 25 opinion, that, by the law of reason and nature, (which is the moral law,) the ministers of the New Testament must be sufficiently provided for in land, rent, or otherwise, but not necessarily by tithes. For he saith, that many whole coun- tries pay no tithes, and that our laws in many cases do allow 30 of a prescription, " de non decimando f which cannot be against the law of God. Now as for appropriations, I think, superstition was the cause of most of them ; but now they are confirmed by the law of the land, and universally dispersed by the same law ; 3S some in the crown ; some belonging to colleges in the Uni- versities, (and they are best bestowed;) some belong to noblemen and bishops ; some to cathedral churches and hos- pitals ; some to gentlemen and others, inferiors of all sorts ; CHAPTER IV.] touching the Conference at Court. 153 some are seized of them, as of inheritance ; more possessed, as of leases ; and all these, honm fidei possessores : and there- fore may keep them with a safe conscience ; and the parish- ioners are bound in conscience, as to the parsons and vicars, 5 so to the approprietaries, or to their farmers, to pay their tithes truly, though they be never so wicked men. " Suum cuique tribuere est proprium munus justitiae." I wish better provision were made for godly preachers. But how it may be done, I leave that to his Majesty, (who is 10 both learned, wise, and careful for religion,) and to the grave men of State and of the Church. Thus much of the first question. Question II. 1 5 As touching the government of the Church in this kingdom, under his Majesty, whether by bishops or by presbyteries, I will shew my opinion as briefly as I can. Bespons. Presbytery is more popular, Bishops more aristo- cratical. Presbytery hath a resemblance with a Sanhedrim of 20 the Jews ; which being a part of the judicial law, is so abro- gate, that it is made not necessary to be reteyned in the time of the New Testament : neither the authoritie of that which was the great Sanhedrim ; nor of the twenty-three, the middle ; nor of three, which was the lowest, and dealt with 25 smallest matters. But our Presbyteries do derive their authority from the Apostles' time. Priests and Bishops, they say, were all one, as Jerom saith to Evagrius, and upon the Epistle to Titus : and they governed the Church communi con- silio. But afterwards, for avoiding of schism, " in toto orbe 3odecretum est," it was decreed in all the world, that one of the number of the priests should be elected to be over the rest, and to have the general care over the priests : but '■ magis consuetudine, quam dispositionis Dominicse veritate." Whereas indeed Bishops have their authority, not by any gS custom or decree of man, but from the Apostles themselves, as Epiphanius proveth plainly against Arrius the heretick; who, being a proud man, because he could not get to be » S. Jerora. in cap. ad Tit. 154 The opinion of Matthew Hutton [documents. bishop himself, thought, that "idem est Episcopus et Pres- byter." With this opinion St. Augustine doth charge that heretick, in his book " De Hseresibus, Ad quod vult Deum." But Epiphanius doth shew the difference to be, not only because the bishop hath authority over the Priests, but be-s cause Presbyter begetteth children to the Church by preach- ing and baptizing ; the Bishop begetteth Fathers to the Church by giving of orders. " Hujus rei gratia reliqui te in Creta, ut qute desunt pergas corrigere ; constituas oppidatim Presbyteros," &c. And so it hath continued in the Church lo ever since. The question then is this: Whether is better, the Bishops to continue in England, or that Presbyteries be brought into this realm and Church of England ? Aristotle saith. There are three kinds of good states ; iS hasilia, the best ; aristocratia, the next : and timocratia, the meanest of all the three : where one, few, or many govern for the good of the whole commonwealth. Three other sorts of evil states, tyrannis, oligarchia, and democratia ; where one, few, or the multitude have care only of their own private, 20 and not of the good of the whole. If the gospel be preached in any of the evil states, there is hope it will make it good. If in any of the good states, it is no doubt but it will make it better. But one ecclesiastical government and discipline is not fit for all commonwealths. The Sanhedrim of the Jews was not so convenient in the time of the kings, as it was 25 before and afterwards. Josephus writes, that when the people would needs have a king, Samuel was sore offended thereat, ^ because " valde delectabatur optimatum guberna- tione ; at non amabat regiam potestatem ut nimiam." " And Hircanus and Aristobulus, before Pompey, refuse to be qo under kings, and desire that the people may be governed by Grod's priests, as was the .manner of the country. So likewise at this time, they that so much do magnify the government by presbyteries, like better of a popular state than of a monarchy. Yea, Calvin himself, the chief patron of pres-35 byteries, as he misliketh that a king should be supream head, *■ Lib. vi. cap. 4. Antiq. c Lib. xiv. cap. 5. CHAPTER IV.] touching the Conference at Court. 155 so he commendeth, beyond all other, a mixt state of aristo- cratia and timocratiaA Such was and is at Geneva. And so a popular government by presbyteries is more fit for a popular government than it is for hasilia. 5 Therefore the king's majesty, as he is a passing wise king, and the best learned prince in Europe, had need to take heed, how he receiveth into his kingdom such a popular government ecclesiastical as is that of the presbyterie ; " ne forte, &c. latet anguis in herba." Basilia, the worst of the 10 three, &o. And the king to be swpream Head of the Church, misliked, &c. Thus much of the second question. Question III. Thirdly, I am informed, there is great banding by men of iS good learning, (but of singular wisdom and learning in their own opinion,) set on by busy-bodies, hot and guiddy heads, who fear nothing more, than Jest they should seem to doubt of any thing: these Lucians, or Luciferians, intend to dis- grace and deface the Book of Common Prayer and the minis- 20 tration of the sacraments ; either to overthrow it, or (at least) to alter it. But these men, though they make small accompt of the bishops now lyving in this church, yet (me- thinks) should reverence reverend Archbishop CJranmer, learned Bishop Ridley, and grave Bishop Latymer, who at 25 one time yielded their bodies to be burnt, for the defence of that book, and the gospel professed in the Church of England, in the time of vertuous King Edward the Sixth. This matter began almost forty years ago, and hath been answered first and very sufiiciently by your Grace unto T. C. 30 and since very well by divers others : yet being required, I am content to set down my opinion shortly in some few points. One chief thing is misliked, that women, midwives, and laymen, seem to be permitted to baptize in time of necessity. 35 Respons. I answer briefly. First, That the book doth not allow of it. Secondly, That it was not said to women or laj'- men, " Ite, prsedicate, baptizantes eos in nomine," &c. and rt Calvin, in Amos. cap. 7. Institut. lib. iv. cap. 20. 156 The opinion of Matthew Hutton [documents- therefore they may not minister the sacrament of baptism. I say also with Epiphanius, contra Collyridianos, that the blessed Virgin Mary her self was not permitted to baptize. And he charged Marcion the heretick, that he gave leave to women to baptize. And yet I confess, that not only the 5 Church of Eome, but all the Schoolmen, and almost all the ancient Fathers, do hould it lawful, that laymen may baptize in time of necessity. TertuUian de baptismo ; " Alio- quin laicis jus est dandi : quod enim ex aequo accipitur, ex aequo dari potest." Augustine also, contra Epist. Par- i6 meniani, and in many other places, alloweth of the baptism ministred by laymen. Zozomenus writeth,^ that Athana- sius, a boy, playing with boyes, baptized certain of them; and yet Alexander, bishop of Alexandria, would not suffer them to be baptized again. This erroneous custom and i5 abuse of the holy sacrament did grow from another error, urged especially by that good Father, St. Augustine, (" Quan- doque bonus dormitat Homerus,") that children dying with- out baptism could not be saved : which hath no suflBcient warrant in the word. The promise is, " Ero Deus tuus, et Deus seminis tui." So that the children of Christian 20 parents are within the covenant before baptism; and by baptism are sealed and declared so to be : as by circum- cision were the children of the Israelites. Yet if they died before the eighth day, they were not thought to be con- demned. David would not have been cheared and comforted, 25 when his son died the seventh day, and before he was circum- cised, if he had thought he had been condemned : Nay, saith he, (2 Sam. xii.) " I must go to him," &c. Why then doth the book allow that women should baptize? The best answer is, that though the book seem so to do, ,0 yet doth it not commend or allow of that fact. True it is, that their charitable dealing can do the child no harm, and their fervent prayer to God may do it good. And the sick, "zoful mother receiveth comfort, if it die. But if it live, it is commanded by the book, that the child be brought to the ,5 church, and the witnesses to be examined of all circum- eLib. ii. cap. 16. CHAPTER IV.] touching the Confei'eme at Court. 157 stances; and if the minister find a manifest defect, he is commanded to proceed to prayer, and to the ministration of baptism, and (at the least) baptize the child with a condition : viz. " If thou, N. be not already baptized, I baptize thee in 5 the name of the Father, Son, and of the Holy Ghost." It is referred to the judgment of the minister, whether he think the baptism sufficient and lawful. And the fourth General Council of Carthage, (Canon 100.) whereunto St. Augustin did subscribe, hath these words : 10 " Mulier baptizare non presumat." And I heard divers reve- rend Fathers (who were learned preachers in King Edward's days, and very privy to the doings in the convocation, and themselves dealers, in anno prima EUzabethai) affirm plainly, that there was no meaning to allow, that midwives or iS women should baptize, no more than to minister the Supper of the Lord to the sick in private houses. But would not lay it down in plain words, lest it might, hinder the passage in the parliament : tantse molis erat Eomanum toller e ritum. Question IV. 2o Another thing is mishked, viz. that the child is signed with the sign of the cross in the forehead. Bespons. I answer, that the sign of the cross is and hath been much abused in Popery : " Per crucis hoc signum, fugiat procul omne malignmn." 25 I say further, that it is not necessary to be used in that sacrament. Yea, the Papists themselves confess, that it is not of the substance, which standeth of two parts, as Augustine saith, " Accedit verbum ad elementum, et fit sacramentum, etiam visibile verbum."^ Notwithstanding to 30 the ministration thereof five things are required: the party baptizing, the party baptized, a meaning to do that which Christ commanded, the element of water, and the form of the words, &c. Henricus de Vurima in Quartam Sentent. comprehendeth them in these two verses : ,5 " Cum tincto tingens, intentio, p6st aqua, forma Verbonmi, faciunt, ut sit baptismatis esse." f 80. Tract, in Joan. 158 The opinion of Matthew Hutton [documents. All other things whatsoever, he confesseth not to be of the substance ; and he comprizeth many of them in three verses : " Sal, oleum, chrisma, cereus, chrismale, saliva. Flatus, virtutem baptismatis ista figurant; HsBc cum patriuis non mutant esse, sed ornant." 5 The same we say of the cross : baptism may be well without it. But we say also, it may be well used ; and is well used in the Church of England. It is a very ould ceremony, used by the best Fathers, both without baptism and in baptism. " Insultat Paganus lo crucifixo Ohristo : videam ego in frontibus regum crucem Christie. Again, Usque adeo de cruce non erubesco, ut non in occulto loco habeam crucem Christi, sed earn in fronte portem. Ad omnem progressum atque promotum, ad omnem aditxmi et exitum, &c. frontem crucis signaculo i5 terimus''." It was also used in baptism, " Baptisma quoque per crucem datur. Oportet enim signaculum hoc sumere, &c."' Cyprian also, in his sermon " De Passione Christi," saith, that the sign of the cross was used in all sacraments.'' 20 Now being set down in this Church by pubUck authority, it may not be spurned at by private men. Humility and obedience to the Prince and his laws, in all things not contrary to God's laws, beseem best for all subjects and private men. 25 Question V. It is much misliked in the Litany, that we pray to be delivered from sudden death. We ought so to live, that death should never find us unprepared. Bespons. I answer, that sudden death to the wicked is said 30 to be part of their happiness in this world ; that when they have spent their lives in voluptuousness, and all worldly felicity, they are not tormented with long and lingring sickness, but without pain they are suddenly taken away. So saith Job xxi. " Ducunt in bonis dies suos, et in momentum 35 descendunt in sepulchrum." g Augustinus in Psal. cxli. h Ibidem. TertuJlian. de Corona Milit. ' Chrysost. Horn. 13. in Philipp. k Cyprian, in Semione de Passion. CHAPTER IV.] ix>ucMng the Conference at Court. 159 I say further, it is a sometime a blessing for God's children to be taken away by death, lest they should fall into divers sins. And so saith Cyprian, De Mortalitate^, upon these words of the Book of Wisdom, " Eaptus est, ne malitia Smutaret intellectum ejus." He commendeth hasty death, because thereby men are taken away from the danger of sin ; and that children by death avoid the danger of slippery age. And Augustin also saith, " Quomodo homini lapso, et in Toeodem lapsu istam vitam misere finienti, atque ad pcenas eunti talibus debitas, non plurimum summeque prodesset, si ex hoc tentationum loco priusquam laberetur, morte raperetur""." To be by death snatched away from sinning is a blessing, as to dye suddenly in sin is a curse. " Eleeti iSnonnuUi, accepta gratia, in qualibet setate periculis hujus vitse mortis celeritate subtrahuntur"." And so are taken away hastily, lest they should sin. But by siidden death to be taken away in the act of sin, without space or grace to repent, is a most fearful and 20 terrible thing; as were Core, Dathan, Abiron, Absolon, Ananias and Sapphira, and many more. From such sudden death every man ought to say, Good Lord deliver us. But contrariwise, what a singular blessing is it, when a man hath space and grace, not onely to repent him of his 25 sins, but also to dispose of his things, and make open profession of his faith, that he dieth the servant of God, and so yieldeth his soul into the hands of God ? It is a comfortable edifying of them that be present, or shall hear of his godly departure. Who wisheth not to dye the death of 30 Abraham, Isaac, and Jaakob, or David, &c. ? Lastly, There are some things that we must simply pray for without condition; as, that God's name may be hallowed, his will fulfilled, the kingdom of Christ enlarged ; that we our selves may live and die in the favour of God, 3S by the merits of Christ Jesus. These things, and such like, we must pi'ay for without condition. Other things, which belong to this life, and the manner of our death, we may 1 Cyprian, tie Jfnrtalit. cap. 4. m August, de Praedest. Sanct. cap. 14. » August, de Corrupt, de Gratia, rap. 7. 160 T%e opinion of Matthew Hutton. [documents. pray for with this condition, if it may so stand with the good will and pleasure of Almighty God. And this condition, tho' not, expressed, is understood in very many prayers in the Litany. From hattel and mwrtlier ; from plague, pestilence, and famine ; and from sudden death. From sudden death without S repentance, we must simply pray to be delivered. But yet indefinitely we may well pray to be delivered from sudden death, with condition, if it may stand with the good pleasure of our good God. And a condition is understood in one petition of the Lord's Prayer, Give us this day our daily lo Iread ; the rest without condition. The Lord, for his Christ's sake, bless his Majesty with his manifold graces ; that he may maintain the Gospel in this Church, as his dear sister, most worthy Queen Ehzabeth, did leave it ; and that as he, in his golden book to the Prince i5 his son, doth shew his dislike both of superstitious Papists and giddy-headed Puritans, so God may give him courage and constancy to withstand them both ; that neither the Papists may obtain their hoped toleration, nor the Puritans their fantastical platform of their reformation. 20 in. King James to some person wnknown in Scotland ; concerning the Conference at Hampton Court hetween him and the My honest Blake, I dare not say, faced 3. The letters 2 5 talking of deamhulatorie counsils, and such like satyrike trikis, did a little chafe me ; but yee may see I answered according to the old scholar's rule, " In quo casu quseris, in eodem re- spondere teneris." For I would be sorry not to be as con- stant indeed as she was, who called her self. Semper eadem. 30 Indeed ye may teU the Beagil, that he had best cease to com- plain of me being a Peripatetike. For I will oftentimes walk so fast about and about with him, that he will be like to fall CHAPTER IV.] Kitig James' Letter. 161 down dead upon the floure. I can give you no other thanks^ for your daily working and publike smiling upon me ; onely this, do quhat you can, yee can give me no more argumentis of' your faithful affection towards me ; and do quhat I can unto 5 you, I cannot never increase a haire the devotion of your ser- vice towards me. We have kept such a revell with the Puritans here this two days, as was never heard the like : quhaire I have pep- pered thaime as soundlie as yee have done the Papists thaire. lo It were no reason, that those that will refuse the airy sign of the cross after baptism should have their purses stuffed with any more solid and substantial crosses. They fled me so from argument to argument, without ever answering me directly, ut est eorum moris, as I was forced at last to say unto 1-5 thaime ; that if any of thaime had been in a college disputing ■ with thair scholars, if any of thair disciples had answered them in that sort, they would have fetched him up in a place of a reply ; and so should the rod have plyed upon the poor boyes buttocks. I have such a book of thaires as may well ' 2o convert inSdels, but it shall never convert me, expect by turning me more earnestly against thayme. And thus praying you to commend me to the honest Cham- berlain, I bid you heartily farewel. James R. IV. A letter written from Court hy Toby Matthew, Bishop of 25 Durham, to Hutton, Archbishop of York ; giving an account at large of the Conference at Hampton Court before the King, in January, 1 603. May it please your Grace; Upon Thursday the 12th of this instant, [January,] my Lords G-race of Canterbury, with 30 the Bishops of London, [Durham interlined,] Winchester, Worcester, St. David's, Chichester, Carlisle, Peterborough, atid my self, out of the Privy Chamber, were sent for by his 162 Dr. Maiihem's letter about the [documents. Majesty into an inner withdrawing chamber ; where in a very private manner, and in as few words, but with most gracious countenance, he imparted to us, first, the cause wherefore we were called up ; which was, for the reformation of some things amiss in ecclesiastical matters, supposed, and by some S complained of. Next, how desirous he was, and we ought to be, that the kingdom of Ireland might be reduced to the true knowledge of God, and true obedience. To which latter, without the former, he could never hope to find among them. Lastly, his Majesty gave us to understand, that the day was lo somewhat mistaken, being meant by him to be the Saturday after : at which time his Majesty willed us to repair to the court again. Which when we did accordingly, his highness, about eleven of the clock, in his privy chamber, in the presence of the i5 privy council only, sitting on his right hand, and all the bishops on his left, made an excellent oration of an hour long, declaring, " That religion was the soul of a kingdom, and unity the life of religion. That as both among the Jews and the Heathen, so among the Christian emperors, their chiefest 20 care was first to establish God's worship. And that in this realm of England, as sondrie of the kings had been religious in their kynde, of auncient tyme, so in this latter age there had been made divers alterations; as, by King Henry the Eighth in some points ; by King Edward in many more ; 2S by Queen Marie, who crossed them both; and lastly, by Queen Elizabeth, who reformed her sister's superstitions, and established the Church of God here, in the doctrine of Christ, and discipline agreable to the same. Whereunto, because some preachers in sondrie parts of the realme did 30 not so submit themselves, but that some contradiction and discontentment did arise long since, and increase of late, little less than to a schisme, (a point most perillous as well to the common weale as to the Church :) therefore he had convened us, the reverend Fathers, to consult with us : first, 35 aparte from our opposites, for avoiding contention towards us and them, and for his own resolutions in some particulars, which the contrary faction imputed partly to the Book of Common Prayer, and partly to the forme of Church govern- CHAPTER IV.] Conference at Hampton Court. 163 ment here. Which said particulars were, I. The forme of absolution after the publique confession of synnes. II. The manner of confirmation of children. III. The' toleration of private haptisme to be done by laymen or women. IV. Many 5 great errors and abuses, crept in under the title of excowmtmi- cation ; and by the corrupt dealing of chancellors, officials, Sic." Against all which his Majesty did argue and dispute at large. And after answer severally made by my lords grace of 10 Canterburie, and the bishops of London and Winchester chiefly, his highness so scholasticallie and effectuallie replied, that what with rejoyninge and surrejoyninge, fower long houres were spent in that dales conference, to our exceeding great admiration of his Majesties not only rhetorical and iS logical, but theological and juridical discourses. As also, in the end, to his good satisfaction in all such objections as he propounded ; giving present order, that for the present clear- ing of some doubts and misconstructions here and there, some few words, not in the body of the sense, but in the rubricks, 2o or titles, of some of the aforesaid particulars, should, in the next edition of the Common Prayer Book, be inserted, by way rather of some explanation, than of any alteration at all. Upon Monday his ' Majesty appointed certain of the best learned of the. predser sort to be before him in the privy 25 chamber, to hear what they could object ; viz. Dr. Reynolds, Dr. Sparke, Mr. Chatterton, and Mr. Knewstubbs : to whom his highness used more shorte and round speech: and ad- mitted only two bishops to be present, to be named by my lords grace of Canterbury ; who sent thither the bishops of 30 London and Winchester, while we the rest were with him, setting down the form of the former points. The doctors named divers abuses, but insisted chiefly upon the confirmation, the cross in baptism, the swrplice, private haptism, kneeling at the communion, reading of the Apocrypha, subscriptions to the 3S Book of Common Prayer and Articles ; one only translation of the Bible to be authentical, and read in the church ; the censure of excommunication for so small causes ; the corrup- tions in the bishops' and archdeacons' courts, committed by their chancellors, commissaries, officials, registers, and such M 2 164 hp. Matthew'' s letter- about the [documentb.- like officers ; together with their immoderate exactions and fees, to be reformed. Of all which, as also concerning the oath (upon many and sundry catching articles unto the preachers) ex officio, to entangle them : which one of them compared to the Spanish Inquisition. 5 After that his Majesty had, in most excellent and extra- ordinary manner, disputed and debated with them, and con- futed their objections ; being therein assisted now and then, for variety sake rather than for necessity, by the two bishops before-named, from eleven of the clock until after fower ; lo with some sharpe words amonge, he favourablie dismissed them for that tyme ; requiring them to give their attendance here again on the Wednesdaie after, before himself and his council, and all the bishops, to receive such order and direc- tions, as he should be pleased to give therein. i5 According to which appointment, we and they altogether presented our selves. And after that his Majesty had sum- marily repeated unto us what had passed between him and them on the Monday, and began to set down the courses he would have to be observed in some of the foresaid poynts in 20 controversy, Mr. Ohatterton and Mr. Knewstubbs moved his highness, with all submission, to have the cross in baptisme utterly forborn, and kneeling at the communion. Which being utterly for divers causes denyed them, yet by their importunitie on behalf of certain preachers in Lancashire, 25 who had taken great pains against the Papists, and doone much good among the people, his highness was contented, out of his princely clemencie, so far to condescend unto them that a letter should be written to the bishop of Chester, to bear with their weakness for some time, and not proceed over 30 hastiUe and roughlie against any of them, until, by confer- ence between the bishop and them, they might be persuaded to conforme themselves to us, and the rest of their brethren ; advising Mr. Ohatterton and Mr. Knewstubbs, by their letters or otherwise, to deal with those preachers to submit 35 themselves to the judgment of the church, and to avoid all. singularitie, the mother of schismes and disorder. Which done, his Majesty assigned his council and all the bishops forthwith to go and consult together in the council-. •CHAPTER IV,] Conference at Hampton Court. 165 chamber, as well jipon the premisses that needed any amende, as also how religion might be planted upon the borders of England and Scotland, and likewise in Wales, but especially in his kingdome of Ireland ; wherein he made demonstration 5 of his exceeding princely care and godlie zeal, with most vehement and deep impression in all our ears and hearts, for the salvation of the souls of that forelom people, and for the discharge of his own and all our Christian duties. Naming withall some whom he thought fittest to be employed, to lo take care for the expedition of that principal design. Immediately whereupon, all the most honourable privy councel and wee going together, agreed to set down several courses for the better performance of all and every the matters afore-mentioned : some of them and us to employ our 1 5 selves, some in one thing and some in another. The copy of which general project I will send your grace so soon as I can procure it of my lord Cecill : to whom his highness did deliver it to be recorded in the council book : adding thereunto an earnest exhortation and charge unto both the chancellors of 20 the universities there present, and to the bishoppes, to be much more careful hereafter than heretofore, not to suffer any person in any college, that shall be given to defend any heresie, or disposed to maintaine any schismatical tricks, (as he termed them,) what other good giftes or eloquence soever 25 they have. For the more learning, saith he, without hu- militie and obedience, the more pernicious to Church and commonweale. Lastly, to look better to the education of noblemen and gentleraens sons, many of which he was in- formed to have been by popish tutors and teachers danger- 30 ouslie corrupted. And requiring the bishoppes to be so much the more vigilant in their caUing, as the adversaries are no less diligent than the devil himself in perverting the people, we were most benignly and graciously dismissed for that tyme. 3S Thus much I thought it my duty in grosse to advertise your Grace, as I promised, presuming that some other, as Sir John Bennet, hath already or will shortly certify all in more particular : wishing that you had been here at the con- ference, which in my opinion would have wrought in you as m3 166 Bp. Matthew's letter, 8fc. [documents, great, comfort and joy as ever happened to you in this mortal life; to see and hear so worthie a kyng and prieste in one person, with so sacred a majesty, to propose, discusse, and determyne so many, so necessarie, and so important matters, so readilie, so soundlie, as I never look to see or hear the like 5 again. God, even the God of our fathers, prosper and protect his highness and all his posteritie, as he hath rejoyced the hearts of all us, his humble and obedient clergye ; hoping also, that it vyill work, if not perfect contentment, yet much more quietness in all those that were before otherwise lo aifected. Thus, with my many humble thanks for your Grace's late fatherly kindness at Bishopthorp, among the rest of your auncient accustomed favours, and with my most hearty salu- tations ta good Mrs. Hutton, your vertuous yoake-feUow, I iS take my leave : betaking you both to the grace of God. At Kingstone upon Thames, this 19th of January, 1603. Your Graces humble at commandment, and for ever most assured, Tobie Duresme. When I was in the middest of this discourse, I received a message from my Lord Chamberlaine, that it was his Majesty's pleasure that I should preach before him upon Sunday next; which Scarborough warning did not only 25 perplex me, but so puzzel me, as no mervail if somewhat be pretermitted, which otherwise I might have better remembered. CHAPTER iv.J Dr. Barlow's Tract. 167 V. The swrvme and substance of the conference which it pleased his excellent Majestic to have with the lords bishops, and others of his clergie (at which the most of the lords of the councill were present) in his Majesties prime-chamber, at Hampton Court, 5 Jan. 14, 1603. Contracted by William Barlow, Doctor of Divinity, and Dean of Chester. TO THE READER. This copy of the conference in January last hath been long expected, and long since it was finished : impeachments, of the divulging, were many ; two main above, the rest : one, his untimely death, who first imposed it upon me, with whom 10 is buried the famousest glory of our English church, and the most kind incouragement to paines and study* : a man happy in his life and death ; loved of the best while he lived ; and heard of God for his decease ; most earnestly desiring, not many dayes before he was stroken, that he might not (yet) iS live to see this parliament, as neer as it was. The other, an expectation of this late comitial conference, much threatened before, and triumphed in by many ; as if that regal and most honourable proceeding should thereby have received his counterblast, for being too forward. But his Ma-: 2ojesties constancy having, by the last, added comfort and strength to this former, which now, at length, comes abroad, therein, good reader, thou mayest both see those huge pre- tended scandals (for which our flourishing church hath been so long disturbed) objected and removed ; and withall behold 25 the express and vive image of a most learned and judicious king, whose manifold gifts of grace and nature my scant measure of gift is not able to delineate, nor am I willing to enumerate, because I have ever accounted the personal com- mendation of living princes, in men of our sort, a verbal 30 symonie ; such flies there are too many, which puffe the skin, but taint the flesh. His Majesties humble deportment in those sublimities, will be the eternizing of his memory, the » Archiepiscopus Cantiiar. M 4 168 Br. Barlow^s Preface. [documents. rather, because KaTonte^ai tov oX^ov, to digest so great feli- city without surfeit of surquedry is a virtue, rare in great personages, and that, which the King of heaven feared even the king of his. own choice would want. The more eminent . he is in all princely qualities, the happier shall we be : our 5 duty, as we are Christians, is prayer for him ; as we are sub- jects, obedience to him ; as we are men, acknowledgment of our settled state in him ; our unthankfulnesse may remove him, as it did the mirror of princes, our late famous Eliza- beth. She rests with Grod, the phoenix of her ashes reignes 10 over us, and long may he so do to God's glory, and the churches good, which his excellent knowledge beatifieth, and government adjoyned will beautifie it. An hope of this last we conceive by his written Baa-iKiKov : a specimen of the .other, in this interlocutory conference : whereof take this, iS which i^ printed, but as an extract, wherein is the substance of the whole. Intercourse of speeches, there occasioned, would cause prolixity without profit : what every man said, point Revise, I neither could, nor cared to observe; the vigor of every objection, with the summe of each answer, I guesse I 20 misse not : for the first day, I had no help beyond mine own ; yet some of good place and understanding have seen it, and not controlled it, except for the brevity : for the two last, out of divers ^ copies, I have selected and ordered what you here see :. in them all, next unto God, the king's majesty 25 alone must have the glory : yet to say, that the present state pf our church is very much obliged to the reverend fathers, my lords of London and Winton, their pains and dexterity in this businesse, were neither detraction from other, nor flattery of them. His highnesse purposed to compose alls© quarrels of this kind hereby, and supposing he had settled all matters of the church, it pleased him so to signifie by pro- clamation after it was done : but there is a triple generation in the world, of whom the wise man speaketh <=, marry I say nothing (for even private speeches cannot now passe without 35 the smeer of a black cole). In one rank whereof you may b Ep. Londi., Deanes of Christch. Winchest. Windsor, Archdea. Nottingh. and mine own. Prov. XXX. i'2, 13, 14. CHAPTER IV.] First dayes Conference. 169 place our Hercules Limbomastix, whom it might have pleased, without this gnathonicall appeal, to have rested his Majesties determination, and being a synoptical theologue iv irXaTei, and angry that he was not so kwt fTii,Toij.rjv, have learned the S difference in divinity between viam regis, and viam gregis. Many copies of divers sorts have been scattered and sent abroad, some partial, some untrue, some slanderous. What is here set down, for the truth thereof shall be justified : the onely wrong therein, is to his excellent Majesty, a syllable lo of whose admirable speeches it was pitty to lose, his Words as they were uttered by him, being, as Solomon speaketh, " like apples of gold, with pictures of silver eri- culosa, so sulita mutatio. Therefore this matter was not for a present resolution, because to appoint to every parish a suf- ficient minister were impossible, the universities would not 30 afford them. Again, he had found already, that he had more learned men in this realm, than he had sufficient maintenance for; so that maintenance must first be provided, and then the other to be required : in the mean time, ignorant minis- ters, if young, to beTemoved, if there were no hope of their 35 amendment ; if old, their death must be expected, that the next course may be better supplied : and so concluded this CHAPTER IV.] second dayes Conference. 191 point, with a most religious and zealous protestation, of doing something dayly in tliis case, because Jerusalem could not be built up in a day. The Bishop of Winchester made known to the King, that this insufficiency of the clergy, be it as it is, S comes not by the bishops' defaults, but partly by lay patrons, who present very mean men to their cures ; whereof, in him- self, he shewed an instance, how that since his being Bishop of Winchester, very few masters of arts were presented to good benefices : partly, by the law of the land, which ad- 10 mitteth of a very mean tolerable sufficiency in any clerk, so that if the bishop should not admit them, then presently a quare impedit is sent out against him. Here my lord of London, kneeling, humbly desired his Majesty (because he saw, as he said, it was a time of moving iS petitions) that he might have leave to make two or three. First, that there might be amongst us, a praying ministery another ' while ; for whereas there are in the ministery many excellent duties to be performed, as the absolving of the penitent, praying for, and blessing of the people, adminis- 20 tring of the sacraments, and the like ; it is come to that passe now, that some sort of men thought it the only duty required of a minister, to spend the time in speaking out of a pulpit ; sometimes, God wot, very undiscreetly and unlearn- edly; and this, with so great injury and prejudice to the 25 celebration of divine service, that some ministers would be content to walk in the church-yard, till sermon time, rather than to be present at publick prayer. He confessed, that in a church new to be planted, preaching was most necessary ; but among us, now long established in the faith, 'he thought ■30 it not the only necessary duty to be performed, and the other to be so profanely neglected and contemned. Which motion his Majesty liked exceeding well, very acutely taxing the hypocrisie of our times, which placeth all religion in the ear, through which there is an easy passage ; but prayer, which 3S expresseth the hearts affection, and is the true devotion of the mind, as a matter putting us to overmuch trouble (wherein there concurre, if prayer be as it Qught, an un- partial consideration for our own estates, a due examination to whom we pray, an humble confession of our sins, with an 192 The sum and substance of the [documents. hearty sorrow for them, and repentance not severed from faith) is accounted and used as the least part of religion. The second was, that till such time as learned and suffi- cient men might be planted in every congregation, that godly homilies might be read, and the number of them increased, S and that the opponents would labour to bring them into credit again, as formerly they brought them into contempt, Every man, saith he, that can pronounce well cannot indite well. The Kings's Majesty approved this motion,esp3oially where lo the living is not sufficient for maintenance of a learned preacher ; as also in places where plenty of sermons are, as in the city and great townes. In the countrey villages where preachers are not near together, he could wish preach- ing; but where there are a multitude" of sermons, there he iS ■would have homilies to be read divers times : and therein he asked the assent of the plaintiffs, and they confesse it. A preaching ministery, saith his majesty, was best, but where it might not be had, godly prayers and exhortations did much good. That that may be done, let it, and let the rest 20 that cannot, be tolerated. Somewhat was here spoken by the lord chancellor of livings rather wanting learned men than learned men livings ; many in the' universities pining, masters, batehelors, and upwards: wishing, therefore, that some might have single coats, before other had dublets : and 2S here his lordship shewed the course that he had ever taken in bestowing the king's , benefices ; my lord of London, com- mending his honourable care that. way, withall excepted that a dublet was necessary in cold weather : the lord chancellor replied, that he did it not for dislike of the liberty of our 30 church, in granting one man two benefices, but out of his own private purpose and practice, grounded upon the foresaid reason. The last motion by my lord of London was, that pulpits might not be made pasquils, wherein every humorous or dis- 36 contented fellow might traduce his superiors. Which the king very graciously accepted, exceedingly reproving that as a lewd custome ; threatning, that if he should but hear of such a one in a pulpit he would make him an example : con- CHAPTER IV.]. second dayes conference. 193 eluding with a sage admonition to the opponents, that every man should solicite and draw his friends to make peace, and if any thing were amisse in the church officers, not to make the pulpit the place of personal reproof, but to let his majesty 5 hear of it : yet by degrees. First, let complaint be to the ordinary of the place, from him to go to the arch-bishop ; from him to the lords of his Majesties counsel, and from them, if in all these places no remedy is found, to his own self. Which caveat his majesty 10 put in, for that the bishop of London had told him, that if he left himself open to admit of all complaints, neither his majesty should ever be quiet, nor his under-officers regarded : seeing that now already no fault can be censured, but pre- sently the delinquent threatneth a complaint to the king : and iS for an instance, he added, how a printer, whom he had taken faulty, very lately answered him in that very kind. Doctor Eein. commeth now to subscription, (which concern- eth the fourth general head, as he first propounded it, namely, the Communion Book,) taking occasion to leap into it here, 20 as making the urging of it to be a great impeachment to a learned ministery, and therefore intreated it might not be exacted as heretofore, for which many good men were kept out, other removed, and many disquieted. To subscribe according to the statutes of the realm, namely, to the Articles 25 of religion, and the king's supremacy, they were not un- willing. The reason of their backwardnesse to subscribe otherwise was, first the books apocryphal, which the Common Prayer Book injoined to be read in the church ; albeit there are, in some of those chapters appointed, manifest errors, 30 directly repugnant to the scriptures : the particular instance which he then inferred was, Ecclus. xlviii. 10. where he charged the author of that book to have held the same opinion with the Jewes at this day, namely, that Elias, in per- son, was to -come before Christ, and therefore as yet Christ, 3S by that reason, not come in the flesh ; and so, consequently, it implied a denial of the chief article of our redemption. His reason of thus charging the author was, because that Ecclus. used the very word of Elias in person, which the prophet Malachy, cap. iv. doth apply to an Elias in resemblance, 194 The sum and substance of the [documents. which both an angel, Luke xix. and our Saviour Christ, Matt. xi. did interpret to be John Baptist. The answer was, as the objection, twofold. First, general, for apocrypha books ; the Bishop of London shewing, first, for the antiquity of them, that the most of the objections made against those S books were the old cavils of the Jewes, renewed by Saint Jerome in his time, who was the first that gave them the name of apocrypha, which opinion, upon.Euffinus his chal- lenge, he, after a sort, disclaimed, the rather, because a general offence was taken at his speeches in that kind, first, lo for the continuance of them in the church out of Kimedon- cius and Ohemnitius, two modern writers. The Bishop of Winton remembred the distinction of Saint Jerome, " Oanonici sunt ad informandos mores, non ad con- firmandam fidem," which distinction, he said, must be heldiS for the justifying of sundry councels. His Majesty in the end said, he would talce an even order between both, affirm- ing, that he would not wish all canonical books to be read in the church, unlesse there were one to interpret, nor any apocrypha at all, wherein there was any error, but for 20 the other, which were clear, and correspondent to the scrip- tures, he would have them, read ; for else, saith his Majesty, why were they printed I And therein shewed the use of the books of Machabees, very good to make up the story, of the persecution of the Jewes ; but not to teach a man either to 25 sacrifize for the dead, or to kill himself. And here his highnesse arose from his chair, and withdrew himself into his inner chamber a little space : in the mean time a great questioning was amongst the lords, about that place of Ecclus., with which, as if it had been their rest and 3" upshot, they began a fresh at his Majestie's return ; who, seeing them so to urge it and stand upon it, calling for a Bible, first shewed the author of that book, who he was, then the cause why he wrote that book, next analyzed the chapter it self, shewing the precedents and consequents 3S thereof; lastly, so exactly and divine like, unfolded the summe of that place, arguing, and demonstrating, that what- soever Ben Sirach had said there of Elias, Elias had in his own person, while he Hved, performed and accomplished, so CHAPTER ly.] second day es conference. 195 that the smwrus, at the first mention, was not so great, as the astonishment was now at the King his sudden and sound, (and indeed so admirable an interpretation ; concluding, first, with a serious check to Doctor Eeinolds, that it was not good 5 to impose upon a man that was dead a sense never meant by him : secondly, with a pleasant apostrophe to the lords ; What, trow ye, make these men so angry with Ecclesiasticus ? By my soul-, I think he was a bishop, or else they would never use him so. But for the gen"eral, it was appointed by his lo Majesty, that Doctor Rein, should note those chapters in the Apocrypha books where those offensive places were, and should bring them unto the lord Arch-bishop of Oanterb. against Wednesday next, and so he was willing to go on. The next scruple against subscription was, that old " Orambe iS bis posita," that in the Common Prayer Book it is twice set down, " Jesus said to his disciples ;■" when as by the original text it is plain, that he spake to the Pharisees. To which it was answered, that for ought that could appear by the places, he might speak as well to his disciples, they being 20 present, as to the Pharisees. But his Majesty, keeping an even hand, willed that the word disciples should be omitted, and the vfov&B Jems said to be printed in a different letter, that might appear not to be a part of the text. The third objection against subscription were interroga- 25 tones in baptism, propounded to infants, which being a pro- found point was put upon Master Knewstubs to pursue : who in a long and perplexed speech said something out of Austen, that haptiaare was credere, but what it was his Majesty plainly confessed, Ego non hitelligo, and asked the 30 lords what they thought he meant ; it seemed that one pre- sent conceived him, for he standing at his back, bad him urge the punct, urge that punct, that is a good point. My lord of Winton, aiming at his meaning, shewed him the use thereof out of Saint Austen, and added the Father's reason for it, gS " Qui pecoavit in altero, credat in altero ;" which was seconded by his Majesty, (whom it pleased, for the rest of the matters which followed, himself alone to answer, and justly might he appropriate it to himself, for none present were able with o 2 196 The sum and substance of the [documents. quicker conceit to understand, with a more singular dexterity to refute, with a more judicious resolution to determine, than his Majesty : herein being more admirable, that these points, wherein some thought him prejudicial to the contrary, all of us supposed him to have been but a stranger to them, 5 he could so inteUigently apprehend, and so readily argue about them,) it was, I say, seconded by his Majesty ; first, By reason that the question should be propounded to the party whom it principally concerned. Secondly, by example of himself, to whom interrogatories lo were propounded when he was crowned in his infancy King of Scotland. And here his Majesty (as hereafter at the end of every objection he did) asked them whether they had any more to say. iS Master Knewstubs took exceptions to the cross in baptism, being in number two. First, the offence of weak brethren, grounded upon the words of Saint Paul, Rom. xiv. and i Cor. viii., viz. " the consciences of the weak not to be offended ;" which places his 20 excellent Majesty answered most accutely, beginning with that general rule of the Fathers : " Distingue tempora, et concordabunt scripturse." Shewing here the difference of those times and ours, then a church not fully planted nor setled, but ours long established and flourishing; then2S Christians newly called from paganism, and not throughly grounded, which is not the case of this church, seeing that heathenish doctrine, for many years, hath been hence aban- doned. Secondly, with a question unanswerable, asking them how 3° long they would be weak ? whether 45 yeares were not sufii- cient for them to grow strong ? Thirdly, who they were pre- tended this weaknesse ? for we, saith the King, require not now subscription of laiks and idiots, but preachers and minis- ters, who are not still, I trow, to be fed with milk, but are 35 enabled to feed others. Fourthly, that it was to be doubted some of them were strong enough, if not head-strong, and howsoever they in this CHAPTER IV.] second dayes conference. 197 case pretended weakness, yet some, in whose behalf they now spake, thought themselves able to teach him and all the bishops of the land. His objection against the cross consisted of three interro- 5 gatories ; first, whether the church had power to institute an external significant sign ? to which was replied ; first, that he mistook the use of the crosse with us, which was not used in baptism any otherwise than only as ceremony. Secondly, by their own example, who make imposition 10 of hands in their ordination of pastors to be a sign sig- nificant. Thirdly, in prayer, saith the bishop of Winton, the kneel- ing on the ground, the lifting up of our hands, the knocking of our breastSj are ceremonies significant ; the first, of our i5 humility coming before the mighty God ; the second, of our confidence and hope ; the other, of our sorrow and detesta- tion of our sins ; and these are, and may lawfully be us^d. Lastly, M. Dean of the chapel remembred the practise of the Jews, who unto the institution of the Passeover, prescribed 20 unto them by Moses, had, as the Rabbins witnesse, added both signes and words, eating sowre herbs, and drinking wine, with these words to both, "take and eat these in remembrance,'" &c. ; " drink this in remembrance,'" &c. Upon which addition and tradition of theirs, our Saviour instituted 25 the sacrament of his last • supper, in celebrating it with the same words and after the same manner ; thereby approving that fact of theirs in particular, and generally, that a church may institute and retain a signe significant : which satisfied his Majesty exceeding well. 30 And here the King desired to have himself made acquainted about the antiquity of the use of the crosse, which Doctor Reynolds confessed to have been ever since the apostles' times ; but this was the difiiculty, to prove it of that ancient use in baptism. For that at their going abroad, or entering 35 into the Church, or at their prayers and benedictions, it was used by the ancients, desired no great proof : but whether in baptism antiquity approved it, was the doubt cast in by M. Deane of Sarum, whom his Majesty singled out, with a special encomion, that he was a man well travelled in the o 3 198 The sum and substance of the [documents ancients : which doubt was answered, obsignatis tabulis, by the Dean of Westminster, (whom the King's Majesty, upon my lord of London's motion, willed to speak to that point) out of Tertullian, Cyprian, Origen, and others, that it was used in immortali lavacro : which words being a little 5 descanted, it fell from one, I think it was my lord of Winchester, obiter, to say, that in Constantine his time it was used in baptism. What ! quoth the King, and is it now come to that passe, that we shall appeach Constantine of popery and superstition? If then it were used, saith hisio Majesty, I see no reason but that still we may continue it. Master Knewstubs his second question was, that put case, the Church had such power to adde significant signes, whether it might there adde them, where Christ had already ordained one : which he said was no lesse derogatory to Christ's i5 institution, as he thought, than if any potentate of this land should presume to adde his seal to the great seal of England. To which his Majesty answered, that the case was not alike ; for that no sign or thing was added to the sacrament ; which was fully and perfectly finished, before any 20 mention of the crosse is made : for confirmation whereof he willed the place to be read. Lastly, if the Church had that power also, yet the greatest scruple to their conscience was, how farre such an ordinance of the Church was to bind them, without impeaching their 25 Christian liberty ? Whereat the King, as it seemed, was much moved, and told him he would not argue that point with him, but answer therein, as kings are wont to speak in parliament, Le Roy s'avisera, adding withall, that it smelled very rankly of anabaptism : comparing it unto the usage of a beardlesse 30 boy, (one Master John Black) who the last conference his Majesty had with the ministers in Scotland, (in December, 1603,) told him, that he would hold conformity with his Majesties ordinances for matters of doctrine : but for matters of ceremonie, they were to be left in Christian liberty to every 35 man, as he received more and more light from the illumination of God's Spirit ; even till they go mad, quoth the King, with their own light : but I will none of that ; I will have one doctrine and one discipline, one religion in substance and in CHAPTER IV.] second dayes conference. 199 ceremony : and therefore I charge you never t© speak more to that point, (how far you are bound to obey,) when the Church hath ordained it. And so asked them again if they had any thing else to say. S Dr. Reynolds objected the example of the brasen serpent, demolished and stampt to powder by Ezechias, because the people abused it to idolatry, wishing that in Hke sort the cross should be abandoned, because, in the time of popery, it had been superstitiously abused. Whereunto the King's 10 Majesty answered divers wayes. First, quoth he, though I be sufficiently perswaded of the cross in baptism, and the com- mendable use thereof in the Church so long; yet, if there were nothing else to move me, this very argument were an inducement to me for the retaining of it, as it is now by 1 5 order established : for inasmuch as it was abused, so you say, to superstition, in time of popery, it doth plainly imply, that it was well used before popery. I will tell you, I have lived among this sort of men, (speaking to the lords and bishops,) ever since I was tenne years old, but I may say of my self as 20 Christ did of himself, Though I lived amongst them, yet since I had ability to judge, I was never of them ; neither did any thing make me more to condemn, and detest their courses, than that they did so peremptorily disallow of all things, which at all had been used in popery. For my part, I know 25 not how to answer the objection of the papists when they charge us with novelties, but truely to tell them, that their abuses are new, but the things which they abused we retain in their primitive use, and forsake only the novel corruption. By this argument we might renounce the Trinity, and all 30 that is holy, because it was abused in popery : (and speaking to Dr. Reynolds merily) they used to wear hose and shooes in popery, therefore you shall now go barefoot. Secondly, quoth his Majesty, what resemblance is there between the brasen serpent, a material visible thing, and the 3S sign of the crosse made in the aire ? Thirdly, I am given to understand by the bishops, and I find it true, that the papists themselves did never ascribe any power or spirituall grace to the sign of the crosse in baptism. 04 200 The sum and substance of the [documents. Fourthly, you see, that the material crosses, which in time of popery were made for men to fall down before them, as they passed by them, to worship them, (as the idolatrous Jews did the brasen serpent) are demolished, as you desire. The next thing which was objected, was the wearing of the 5 surplis, a kind of garment which the priests of Isis used to wear. Surely, saith his Majesty, untill of late, I did not think that it had been borrowed from the heathen, because it is commonly tearmed a ragge of popery, in scorn ; but were it so, yet neither did we border upon heathenish lo nations, neither are any of them conversant with us, or commorant amongst us, who thereby might take just occasion to be strengthened or confirmed in paganism, for then there were just cause to suppresse the wearing of it : but seeing it appeared out of antiquity, that in the celebration of divine i5 service a different habit appertained to the ministry, and principally of white linnen, he saw no reason, but that in this Church, as it had been, for comelinesse and for order sake, it might be still continued. This being his constant and resolute opinion, that no church ought further to separate it self 20 from the church of Rome, either in doctrine or ceremony, than she had departed from her self when she was in her flourishing and best estate, and from Christ her Lord and Head. And here again he asked what more they had to say. D. Reynolds took exceptions at those words in the Common 25 Prayer Book, of matrimony, with my hody I thee worship. His Majesty looking upon the place ; I was made believe, (saith he) that the phrase did import no lesse than divine worship and adoration : but by the examination I find that it is an usual English tearm, as a gentleman of worship, &c. 30 And the sense agreeable unto scriptures, giving honour to the wife, &c. But turning to Doctor Reyn. (with smiling saith his Majesty), Many a man speakes of Robin Hood, who never shot in his bow : if you had a good wife your self, you would think all the honour and worship you could do to her were 35 well bestowed. The dean of Sarum mentioned the ring in marriage; which Doctor Reyn. approved, and the King confessed that he was married withall ; and added, that he thought they CHAPTER IV.] second dayes conference. 201 would prove to be scarce well married who are not married with a ring. He likewise spake of the churching of women by the name of purification ; which being read out of the book, his Majesty 5 very well allowed it, and pleasantly said, that women were loth enough of themselves to come to Church, and therefore he would have this or any other occasion to draw them thither. And this was the substance and summe of that third lo general point. At which pawse, it growing toward night, his Majesty asked again if they had any more to say : if they had, because it was late, they should have another day ; but M. Doctor Reynolds told him, that they had but one point more, which was the last general head ; but it pleased his iS Majesty first to ask what they could say to the cornerd cap ? They all approved it : well then, said his Majesty, turning himself to the bishops, you may now safely wear your caps : but I shall tell you, if you should walk in one street in Scotland with such a cap on your head, if I were not with 20 you, you should be stoned to death with your cap. In the fourth general head touching disciphne. Doctor Reyn. first took exception to the committing of ecclesiastical censures unto lay-chancellors ; his reason was, that in the statute made in King Henry his time, for their authority, 25 that was abrogated in Queen Maries time, and not revived in the late Queen's dales : and abridged by bishops themselves 157 1 ; ordering that the said lay-chancellors should not excommunicate in matters of correction ; and an. 1584, and 1589, not in matters of instance; but to be done onely by 30 them who had power of the keies : his Majesty answered ; " he had already conferred with his bishops about that point, and that such order should be taken therein as was conve- nient, willing him in the mean time to go to some other matter, if he had any." Then he desireth, that according to 3S certain provincial constitutions, they of the clergy might have meetings once every three weekes. First, in rural deaneries, and therein to have prophecying, according as the reverend father Arch-bishop Grindall, and other bishops desired of her late majesty. 1 Cor. xiv. 202 The sum and substance of the [documents. Secondly, that such things as could not be resolved upon there, might be referred to the archdeacon's visitation, and so Thirdly, from thence to the episcopal synode, where the bishop vdth his presbytery should determine all such points as before could not be decided. S At vihiah. speech his Majesty was somewhat stirred ; yet, which is admirable in him, without passion, or shew thereof; thinking that they aymed at a Sootish presbytery, which, saith he, as well agreeth with a monarchy as Grod and the Devil. Then Jack, and Tom, and Will, and Dick shall meet, lo and at their pleasures censure me and my councel, and all our proceedings : then Will shall stand up and say. It must be thus ; then Dick shall reply and say. Nay marry, but we will have it thus. And therefore, here I must once reiterate my former speech, Le Roy s'avisera : stay, I pray you, for iS one seven years, before you demand that of me : and if then you find me pursy and fat, and my wind pipes stuffed, I will perhaps hearken to you : for let that government be once up, I am sure I shall be kept in breath, then shall we all of us have work enough, both our hands full. But, Doctor Rey- 20 nolds, till you find that I grow lazy, let that alone. And here, because that Doctor Reynolds had twice before obtruded the king's supremacie ; first, in the article concern- ing the pope ; secondly, in the point of subscription ; his Majesty at those times said nothing : but now growing to an 2S end, he said, I shall speak of one matter more ; yet somewhat out of order : but it skilleth not. Doctor Reynolds, quoth the king, you have often spoken for my supremacy ; and it is well ; but know you any here, or any elsewhere, who like of the present government ecclesiastical, that find fault or dislike 30 my supremacy ? Doctor Reynolds said. No. Why then, said his Majesty, I will tell you a tale. After that the religion restored by King Edward the Sixth, was soon overthrown, by the succession of Queen Mary here in England, we in Scot- land felt the effect of it. Whereupon master Knox writes to 35 the queen regent, (of whom without flattery I may say, that she was a vertuous and moderate lady,) telling her that she was supream head of the church, and charged her, as she would answer it before God's tribunal, to take care of Christ CHAPTER IV.] second dayes conference. 203 his ev?ingiU, and of suppressing the popish prelates, who withstood the same. But how long, trow ye, did this con- tinue? Even so long, till by her authority the popish bishops were repressed, he himself and his adherents were brought in, 5 and well settled, and by these meanes made strong enough to undertake the matters of reformation themselves. Then loe, they began to make small account of her supremacy, nor would longer rest on her authority, but took the cause into their own hand, and according to that more light wherewith lo they were illuminated, made a further reformation of religion. How they used that poor lady my mother is not unknown, and with grief I may remember it : who, because she had not been otherwise instructed, did desire only a private chapell, wherein to serve God after her manner, with some few i.S selected persons, but her supremacy was not sufficient to obtain it at their hands : and how they dealt with me in my minority you all know; it was not done secretly, and though I would, I cannot conceal it. I will apply it thus. And then putting his hand to his hat his Majesty said, My lords the 2 bishops, I may thank you that these men do thus plead for my supremacy : they think they cannot make their party good against you, but by appealing unto it ; as if you, or some that adhere unto you, were not well affected towards it. But if once you were out, and they in place, I know what would 25 become of my supremacy. No bishop, no king, as before I said. Neither do I thus speak at randome without ground, for I have observed since my comming into England, that some preachers before me can be content to pray for James King of England, Scotland, France, and Ireland, defender of 30 the faith, but as for supream governor in all causes and over all persons (as well ecclesiastical as civil), they passe that over with silence, and what cut they have been of I after learned. After this, asking them if they had any more to object, and Doctor Eeynolds answering no ; his Majesty appointed the next 35 Wednesday for both parties to meet before him, and rising from his chair, as he was going to his inner chamber, If this be all, quoth he, that they have to say, I shall make them conform themselves, or I will harry them out of this land, or else do worse. 204 The mm and substance of the [documents. And this was the summe of the second dayes conference, which raised such an admiration in the lords, in respect of the king his singular readynesse and exact knowledge, that one of them said he was fully perswaded his Majesty spake by the instinct of the Spirit of God. My lord Cicil acknow- 5 ledged that very much we are bound to God, who had given us a king of an understanding heart. My lord chancellor, passing out of the privy chamber, said unto the dean of Chester, standing by the door ; I have often heard and read, that " Rex est mixta persona cum sacerdote," but I never saw lo the truth thereof till this day. Surely, whosoever heard his Majesty might justly think that title did more properly fit him which Eunapius gave to that famous rhetorician, in saying that he was ISipXioOrjio] tIs e/i\|fi/xos Koi 'jrepLiraTovv fxovafiov, a living library and a walk- i5 ing studie. Finis secundw diet. THIRD DAYES CONFERENCE. Upon Wednesday, January 18, all the bishops aforenamed 20 attended at the court, and the deanes : who were all called into the privy chamber, and whoso else my lord arch-bishop appointed, (for such was his Majesties pleasure) ; whereupon the knights and doctors of the arches, viz. sir Daniel Dumie, sir Thomas Crumpton, sir Richard Swale, sir John Bennet, zS and Doctor Drury entred in. As soon as the king was set, the lord arch-bishop presented unto him a note of those points which his Majesty had referred to their consideration upon the first day, and the alteration, or rather explanation of them in our liturgie. 30 1. Absolution or remission of sinnes, in the rubrickof abso- lution. CHAPTER IV.] third dayes conference. 205 2. In private baptism, the lawful! minister present. 3. Examination, with confirmation of children. 4. Jesm said to them, twice to be put into the Dominical gospels, in stead of Jesus said to his disciples. 5 His Majesty here taking the Common Prayer Book, and turning to private baptism, willed, that where the words were (in the rubric, the second paragraph), " They baptize not children,'" now it should be thus read, " They cause not chil- dren to be baptized ; " and again in the same paragraph, for 10 those words, "Then they minister it," it should be, "The curate, or lawful minister present, shall do it on this fashioa." Concluding very gravely, that in this conference, he aimed at three things principally ; first, the setting down of words fit ^ and convenient ; secondly, contriving how things might be J 5 best done, without appearance of alteration ; thirdly, practise, that each man may do his duty in his place. After this, his Majesty fell into discourse about the High commission, wherein he said, that he understood how the parties named therein were too many and too mean ; that „„ the matters they dealt in were base, and such as ordinaries at home in their courts might censure ; that the branches granted out to the bishops in their several diocesses were too frequent and large. To which my lord's grace answered severally. First, for the number, it was requisite it should e be great, for otherwise he must be forced, as oft-times now it fell out, to sit alone ; because that albeit all the lords of the privy counsell were in, all the bishops, many of the judges at law, and some of the clerks of the councel, yet very few, or none of them, sitting with him at ordinary times, some of Q meaner place, as deanes, and doctors of divinity and law, must needs be put in; whose attendance his grace might with more authority command and expect. Secondly, for the matters handled therein, he said, that he oftentimes had complained thereof, but saw that it could not be remedied ; 5 because that the fault may be of that nature, as that the ordinary jurisdiction might censure it ; but eftsoones it falls out, that the party delinquent is too great, and so the ordi- nary dare not proceed against him ; or so mighty in his state. 206 The sum and substance of the [documents. or so willful in his contumacie, that he will not obey the sum- mons or censure ; and so the ordinary is forced to crave help at the High commission. To the third, his grace said, that it concerned not him to make answer thereunto, for such, commissions have been granted against his will oftentimes, 5 and without his knowledge for the most part. My lord chan- cellor therefore offered it to his Majestie's wisdom to consider, if such commissions should not be granted to any bishop, but such as have the largest diocesses, which his Majesty well approved ; and added withall, that those bishops who have in lo their diocesses the most troublesome and refractory persons, either Papists or Puritans : but of this, as also of the other things found fault with herein, he willed those to consult to whom should be appointed the review of the commission. And here that point had ended, but that one of the lords (I i5 think verily rather upon misinformation than set purpose) pleased to say that the proceeding thereby was like unto the Spanish inquisition, wherein men were urged to subscribe more than law required ; that by the oath eon officio, they were inforced to accuse themselves; that they were examined 20 upon twenty or twenty-four articles upon the sudden, with- out deliberation, and for the most part against themselves : for the evidence thereof, a letter was shewed of an ancient honourable councellor, written to the lord arch-bishop, anno 1584, of two ministers of Cambridgeshire, then or there 25 abouts, examined upon many articles, and in the end de- prived. The lord arch-bishop answered, first, to the matter, that in the manner of proceeding, and examining, his lordship was deceived : for if any article did touch the party any way, either for life, liberty, or scandal, he might refuse to answer, 30 neither was he urged thereunto. Secondly, to the letter, being in a cause twenty years since determined, he could not answer the particulars, but if his answer to tha;t letter were found out, he doubted not, but as it did satisfie that honour- able councellour when he lived, so it would also sufficiently 35 clear this complaint before his Majesty. My lord of London, for the matter of subscription, shewed his highnesse the three articles which the church-men of England are to approve by subscribing ; namely, the king's CHAPTEH iv.J third dayes conference. 207 supremacy, the articles of religion, and the book of common prayer. All which it pleased his Majesty himself to read, (and after a litle glance given, that the mention of the oath ex officio came in before his due time) he dilated, first, how 5 necessary subscription was in every well governed church ; that it was to be urged for thq keeping of peace : for as laws to prevent killing did provide there should be no quarrell- ing, so to prevent greater tumults in the church subscrip- tion was requisite. Secondly, because the bishop is to I o answer for every minister whom he admitteth into his dio- cesse, it were fittest for him to know the affection of the party before his admittance, the best way to know him, and to prevent future factions, was to urge his subscription at his first entrance : for, " Turpius ejicitur, quam non admittitur iS hospes." Thirdly, as subscription was a good meanes to dis- cern the affection of persons, whether quiet or turbulent, withall it was the principal way to avoid confusion : con- cluding, that if any, after things were well ordered, would not be quiet, and shew his obedience, the church were better 20 without him, he were worthy to be hanged. " Prsestat ut pereat unus, quam unitas." Touching the oath ex officio, the lord chancellor, and after him the lord treasurer, spake both for the necessity and use thereof in diverse courts and cases. But his excellent Ma- 25 jesty preventing that old allegation, " Nemo cogitur detegere suam turpitudinera," said that the civil proceedings only punished facts, but in courts ecclesiastical it was requisite that fame and scandals should be looked unto. That here was necessary the oath compurgatorie, and the oath ex officio 30 too ; and yet great moderation should be used, first, in gravi- oribus criminihus : and secondly, in such whereof there is a pubUck fame : thirdly, in distinguishing of publick fame, either caused by the inordinate demeanor of the offender, or raised by the undiscreet proceeding in trial of the fact : as 35 namely in Scotland, where the lying with a wench (though done privately, and known, or scarce suspected, by two or three persons before) was made openly known to the king, to the queen, to the prince, to many hundreds in the court. 208 The sum and substance of the [documents. by bringing the parties to the stool of repentance, and yet perhaps be but a suspition only. And here his Majesty so soundly described the oath ex officio: first, for the ground thereof : secondly, the wisdom of the law therein : thirdly, the manner of proceeding thereby, and the necessary ands profitable effect thereof, in such a compendious but absolute order, that all the lords and the rest of the present auditors stood amazed at it : the arch-bishop of Canterbury said that undoubtedly his Majesty spake by the special assistance of God's Spirit. Th§ bishop of London, upon his knee, pro- jo tested that his heart melted within him (as so, he doubted not, did the hearts of the whole company) with joy, and made haste to acknowledge unto Almighty God the singular mercy we have received at his hands in giving us such a king, as since Christ his time the like he thought had not been ; ^5 whereunto the lords with one voice did yield a very affec- tionate acclamation. The civilians present confessed that they could not in many houres warning, have so judicially, plainly, and accurately, and in such a brief manner, have de- scribed it. 20 After this, his Majesty committed some weighty matters to be consulted of by the lords and bishops ; first, for excommu- nication, in causes of lesse moment the name or censure to be altered ; secondly, for the High commission, the quality of the persons to be named, and the nature of the causes to be 35 handled therein : thirdly, for recusant communicants : for there are three sorts, saith his Majesty, of papists : some, first, which come to sermons, but not to service and prayer ; secondly, some which come to both them, but not to the pommunion ; thirdly, a number which abstain from all. That ~q inquiry might be made of all those who were of the first, second, or third rank, concluding therein, that the weak were to be informed, the wilful to be punished. Here my lord chancellor mentioned the writ De excommu- nicato capiendo, which his honor said did most affright the 5 papists of all other punishments, because by reason of that they were many wayes disabled in law : therefore he would take order, if his majesty so pleased, to send that writ out CHAPTER IV.] third dayes conference. 209 against them freely, without charge, and if they were not executed, his lordship would lay the under-sheriffes in prison, and to this the King assented. The fourth thing to be consulted of was for the sending and 5 appointing of preachers into Ireland, whereof, saith his Majesty, I am but half a king, being lord over their bodies, but their soules seduced by popery he much pittied, affirming, that where there is not true religion, there can be no continued obedience : nor for Ireland only, but for some part of Wales, 10 and the northern borders, so once called, though now no borders : the men to be sent not to be factious, or scandalous, for weeds will be weeds, wheresoever they be, and are good . for nothing, but to be piked over the wall, therefore they should single out men of sincerity, of knowledge, of courage. iS The last was, for provision of sufficient maintenance for the clergie ; and withall, for the planting of a learned and painful minister in every parish, as time shall serve. To every of these his Majesty willed, that several com- missioners of his councel and bishops should be appointed by 20 the lord, upon the dissolving the assembly present. And thus having conferred of these points with the bishops, and referred other some of them, as you heard, to special committies, his Majesty willed, that Doctor Reyn. and his associates should be called in, to whom he presently 25 signified what was done, and caused the alterations, or explioartions, before named^ to be read unto them. A litle disputing there was, about the words in marriage, " With my body I thee worship," and arguing no other thing to be meant by the word worship, than that which Saint Paul willeth, 30 I Cor. vii. 4. the man thereby acknowledging, that hereby he worshipeth his wife, in that he appropriateth his body unto her alone: nor any more than that which S. Peter counselleth, 1 Pet. iii. 7. That the mam, should give honour to his wife, as theweake/r vessel; yet for their satisfaction should 3Sbe put in, " With my body I thee worship, and honour," if it were thought fit ; and so his Majesty shut up all with a most pithy exhortation to both sides for unity, perswading diligence in each man''s place, without violence on the one party, or disobedience on the other, and willed them to 210 The sum and substance of the [documents, deal with their Mends abroad to that purpose : for his Majesty feared, and had some experience, that, many of them were tickhsh and humorous ; nor that only, but labourers to pervert others to their fancies; he now saw that the exceptions against the Communion book were matters ofS weaknesse; therefore if the persons reluctant be discreet, they will be won betimes, and by good perswasions ; if undiscreet, better they were removed : for many by their factious behaviour were driven to be papists. Now then of their fruits he shall judge them, obedience and humility being lo marks of honest ahd good men, and is expected of them; and by their example and perswasion of all their sort abroad ; for if hereafter things being thus well ordered, they should be unquiet, neither his Majesty nor the state had any cause to think well of them. i5 To which they gave all their unanimous assent, taking exceptions against nothing that was said or done, but pro- mised to perform all duty to the bishops, as their reverend fathers, and to joyn with them against the common adver- saries, and for the quiet of the Church. 20 Only Master Chatterton, of Emmanuel College^ kneeling, requested that the wearing of the surplis, and the use of the crosse in baptism, might not be urged upon some honest, godly, and painful ministers in some parts of Lancashire, who feared, that if they should be forced to them, many 25 whom they had won to the gospel would slide back, and revolt unto popery again ; and particularly in tanced the vicar of Eatesdale, (he could not have light upon a worse,) for not many years before, he was proved before my lord arch- bishop, as his grace there testified, and my lord chancellour, 30 by his unseemly and unreverent usage of the eucharist, deaUng the bread out of a basket, every man putting in his hand and taking out a peece, to have made many loath the communion, and wholly refuse to come to church. His majesty answered, that it was not his purpose, and he3S durst answer for the bishops, that it was not their intent presently and out of hand to enforce those things, without fatherly admonitions, conferences and perswasions premised ; but wished that it should be examined, if those men by their CHAPTER iv.J third dayes conference. 211 pains and preaching had converted any from popery, and were withall men of quiet disposition, honest of life, and diligent in their calling ; if so, letters should be written to the Bishop of Chester (of whom his Majesty gave a very good 5 testimony) to that purpose ; if not, but that they were of a turbulent and oposite spirit, both they and others of that unquiet humour, should presently be enforced to a conformity: and so for that point, it was concluded, that my lord arch- bishop should write to the Bishop of Chester his letters for 10 that matter. My lord of London replieth, that if this were granted, the copy of these letters (especially if his Majesty had written, as at first it was purposed) would flie over aU England, and then others, for their confines, would make the same request, iSand so no fruit would follow of this conference, but things would be worse than they were before. Therefore he humbly desired his Majesty, that a time should be limited, within which compasse they should conform themselves. To which his Majesty readily assented, and 2o willed, that the bishop of the diooesse should set them down the time, and in the mean while conferre with them, and if they would not yield, whatsoever they were, to remove them, after their time expired. No sooner was that motion ended, but down falls Master 25 Knewstubs, and he requests the like favour of forbearance, for some honest ministers in Suffolk, telling the king it would make much against their credits in the country, to be now forced to the surplis, and the crosse in baptism. My lord's grace was answering ; Nay, saith his Majesty, let me alone 30 with him. Sir, saith the king, you shew your self an uncharitable man ; we have here taken paines, and in the end have concluded of an unity, and uniformity, and you forsooth must preferre the credits of a few private men before the general peace of the Church: this is just the 35 Scotish argument ; for when any thing was there concluded which disliked some humors, the only reason why they would not obey was, it stood not with their credits to yield, having so long time been of the contrary opinion. I will none of that, saith the king, and therefore, either let them conform p2 212 Galloway's letter to the [documents. themselves, and that shortly, or they shall hear of it. My lord Cicill put his Majesty in mind of a word his highnesse had used the day before, namely, of ambling communions, saying, that the indecency thereof was very offensive, and had driven many from the Church. And here Masters Chatterton was told of sitting communions in Emanuel College ; which he said was so, by reason of the seats so plac''d as they be, yet that they had some kneeling also. Finally, they joyntly promised to be quiet and obedient, now they knew it to be the King's mind to have it so. His lo Majestie's gracious conclusion was so piercing, as that it fetched tears from some on both sides. My lord of London ended all, in the name of the whole company, with a thanks- giving unto God for his Majesty, and a prayer for the health and prosperity of his highnesse, our gracious queen, the iS young prince, and all their royal issue. His Majesty departed into the inner chamber : all the lords presently went to the council chamber, to appoint commissioners for the several matters before referred. VI. A letter from Patrick Galloway to the Presbytery of Edinburgh, 20 concerning the Conference. Beloved brethren, after my very hearty commendations, these presents are to shew you that I received two of your letters, one directed to his Majesty, and another to myself for the using thereof; the same I read, closed, and three days 2S before the conference delivered it into his Majesty's hands, and received it back again after some short speeches had upon a word of your letter, as " the gross corruptions of this church;" which then was exponed, and I assured that all corruptions dissonant from the word, or contrary thereto, 30 CHAPTER IV.] Presbytery of Edinburgh. 213 should be amended. The 12 of Januar was the day of meeting, at what time the bishops called upon by his Majesty were gravely desired to advise upon all the corrup- tions of this church, in doctrine, ceremonies, and discipline ; 5 and as they will answer to God in conscience, and to his Majesty upon their obedience, that they should return the third day after, which was Saturday. They returned to his Majesty, and there apposed as of before, it was answered all was well. And when his Majesty in great fervency brought 10 instances to the contrary, they upon their knees with great earnestness craved that nothing should be altered, lest popish recusants, punished by penal statutes for their disobedience, and the puritans, punished by deprivation from calling and living for non-conformity, should say they had just cause to iS insult upon them, as men who had traveled to bind them to that, which by their own mouths now was confessed to be erroneous. Always after five hours'' dispute had by his Majesty against them, and his Majesty ''s resolution for reformation intimated to them, they were dismissed that day. 20 Upon the 16 of Januar, being Monday, the brethren were called to his Majesty, only five of them being present, and with them two bishops and six or eight deans. Here his Majesty craved to know of them what they desired to be reformed ; but it was very loosely and coldly answered. This 2S day ended after four hours talking, and Wednesday the 18 of Januar was appointed for the meeting of both the parties. Whereas before, the parties being called together, the heads were repeated which his Majesty would have reformed at this time : and so the whole action ended. 30 Sundry, as they favoured, gave out copies of things here concluded : whereupon myself took occasion, as I was an ear and eye witness, to set them down and presented them to his Majesty, who with his own hand mended some things, and eeked other things which I had omitted. Which corrected 3S copy with his own hand I have, and of it have sent you heroin the just transumpt word by word, — and this is the whole. At my own returning, which, God willing, shall be shortly, ye shall know more particularly the rest. So till then taking my leave, I commit you to the protection of the p3 214 Galloway's letter to the [documents. Most High, and your labours to the powerful blessing of Christ. From London this tenth of Februar, 1604. Your brother in the Lord to his uttermost, M. P. Galloway. The cause of my delay to write was my awaiting on hiss Majesty's leisure, to obtain that copy spoken of before, as it is, that so I might write, as it was allowed to" stand, and to be performed. A note of such things as shall be reformed. 1. Of Doctrine. i° 1. That an uniform short and plain catechism be made, to be used in all churches and parishes in" this kingdom. There is already the doctrine of the sacraments added, in most clear and plain terms. 2. That a translation be made of the whole Bible, as tS consonant as can be to the original Hebrew and Greek ; and this to be set out and printed without any marginal notes, and only to be used in aU churches of England in time of divine service. 3. That no popish nor traiterous books be suffered to be 20 brought in this kingdom, and that straight order be taken, that if they come over, they be delivered or sold to none, either in country or universities, but to such only as may make good use thereof, for confutation of the adversaries. 2. Op the Service Book. 2S 1. That to the absolution shall be added the word of pro- nouncing the remission of sins. 2. That to confirmation shall be added the word of cate- chizing, or examination of the children''s faith. 3. That the private baptism shall be called the private 30 baptism by the ministers and curates only ; and all these questions tjjat insinuate women or private persons, to be altered accordingly. 4. That such apocrypha as have any repugnance to canonical scripture shall be removed and not read; and other 35 CHAPTER IV.] Presbytery of Edinburgh. 215 places chosen for them which may serve better, either for explanation of scripture, or instruction in good life and manners : and specially the greatest part of such places as were given in writ. 5 5. The words of marriage to be made more clear. 6. The cross in baptism was never counted any part in baptism, nor sign effective, but only significative. 3. Of Discipline. 1. The bishops are admonished to judge no ministers 10 without the advice and assistance of some of the gravest deans and chaplains. 2. That none shall have power to excommunicate, but only their bishops in their dioceses, in the presence of these afore- said ; and only upon such weighty and great causes, to which i5 they shall subscribe. 3. The civil excommunication now used, is declared to be a mere civil censure; and therefore the name of it is to be altered ; and a writ out of the chancellary to punish the con- tumacy shall be framed. 20 4. That all bishops, nominated to that effect, shall set down the matters and manner of proceeding, to be followed hereafter in ecclesiastical courts, and modify their fees. 5. Tha.t the oath ' ex officio' be rightly used, id est, only for great and pubhc slanders. 25 6. That the bishops be careful to cause the ministers note in every parish of their dioceses the names of all recusants ; as also the names of such as come to church and hear preach- ing, but refuse to communicate every year once; and to present the same to the bishop, and the bishop to the arch- 3° bishop, and the archbishop to the king. 7. That the sabbath be looked to, and better kept through- out all dioceses. 8. That the High commission be rightly used, the causes to be handled, and the manner of proceeding therein to be 35 declared ; and that no person be nominated thereto but such as are men of honour and good quality. p 4 216 Galloway's letter, 8fc. [documents. 4. Of the Ministry. 1 . That the reading of ministers that are of age and not scandalous, be provided for and maintained by the person preferred to preach in his roomj according to the valor of the living ; and that the unlearned and scandalous be tried and S removed from these places, and learned and qualified be placed for them. 2. That as many ministers as may be had with convenient maintenance for them, may be placed in such places, where there is want of preaching, with all haste. lo 3. That learned and grave ministers be transported from the parts where the gospel is settled and planted, to such parts of the kingdom where greatest ignorance is, and greatest number of recusants are. 4. That ministers, beneficed men, make residence uponiS their benefices, and feed their flocks with preaching every sabbath day. 5. That pluralists and such as presently have double bene- fices, make residence upon one of them ; and that these their benefices be as near other as he may preach to the people of 20 both their week about : and where they are further distant, that he maintain therein a qualified preacher. 5. Fob Schools. 1. That schools in cities, towns, and families, throughout all this kingdom, be taught by none but such as shall beaS tried and approved to be sound and upright in religion : and for that effect, that the bishops, in every one of their dioceses take order with them, displacing the corrupted, and placing honest and sufiicient in their places. 2. That orders be taken with universities for trial of 30 masters and fellows in colleges ; and that none be suffered to have the cure of instructing the youth, but such as are approved for their soundness in rehgion ; and that such as are suspected or known to be otherways affected, be removed. 3. That the kingdom of Ireland, the borders of England 35 and Scotland, and all Wales, be planted with schools and preachers as soon as may be. CHAPTER IV.] Liber Communis Precum. 217 The ministers have been this long time past and shall be in all time coming, urged to subscribe nothing but the three articles, which are both clear and reasonable. [Then are recited the three articles of the 36th Canon.] VII. 5 Archiepiscopo Cantuariensi et aliis pro reformatione Libri Gommtmis Precum. James, by the grace of Grod, &c. To the most Rev. Father in Grod, our right trusty and well beloved councellor, JoBn Archbishop of Canterbury, of all England Primate and lo Metropolitane, the Rev. Fathers in God our trusty and well beloved Richard Bishop of London, Anthony Bishop of Chichester, and to the rest of our commissioners for causes ecclesiasticall, greeting. Whereas all such jurisdictions, rights, priviledges, supe- i5 riorities, and preheminences, spirituall and ecclesiasticall, as by any spirituall or ecclesiasticall power or authority have heretofore beene or may lawfully be exercised or used for the visitation of the ecclesiastical state and persons, and for re- formation, order, and correction, as weU of the same as of all 20 manner of errors, heresies, schisms, abuses, offences, con- temptes, and enormities, to the pleasure of Almighty God, the increase of vertue, and the conservation of the peace and unitie of this our realm of England, are for ever, by authoritie , of parliament of this our realme, united and annexed to the 25 imperiall crowne of the same. And whereas also by act of parliament it is provided and enacted, that whenever we shall cause to take further order for or concerning any ornament, righte, or ceremony ap- pointed or prescribed in the booke commonly called " The 30 Book of Common Prayer, Administration of the Sacraments, and other rites and ceremonies of the church of England,'''' and our pleasure knowne therein, either to our commission- ers, authorized under our great seal of England, for causes 218 Pro Beformatione . [documents. ecclesiasticall, or to the metropolitane of this our realm of England, that then further order should be therein taken accordingly. We therefore, understanding that there were in the said booke certeyne thinges which might require some declaration 5 and enlargement by way of explanation ; and, in that respect, having required you our metropolitane, and you the Bishops of London and Chichester, and some others of our commis- sioners authorized under our great seal of England for cauSes ecclesiasticall, according to the intent and meaning of the lo said statute, and of some other statutes alsoe, and by our supreme authoritie and prerogative royall, to take some care and payns therein, have received from you the said particuler tffinges in the said book declared, and enlarged by way of explanation, made by you our metropolitane and the rest of iS our said commissioners in manner and forme following. In the rubrieke before Absolution these wordes followinge are to be placed, the Absolution or Remission of Synnes to be pro- nounced by the minister alone. John X. II. being the Gospel " Dominica secunda post 20 Pasch." these wordes (Christe sayed) to be printed in letters differing from the text ; and these words to be left out, videlicet, to his disciples. Matth. xxii. i. " Dominica vicesima post Trinitat." These words {Jesus said) to be printed in letters differing from the 25 text ; and these words to be left out, videlicet. The whole Eubricke before Private Baptism to be in these words : Of them that are to be baptized in private houses in time 30 of neoessitie by the minister of the parish, or any other law- full minister that can be procured ; the pasters and curates shall often admonish the people that they defer not the bap- tism of infants any longer then the Sonday or other Holyday next after the child be born, unless upon a great and reason- ,5 able cause declared to the curate, and by him approved ; and also they shall warn them that without great cause and necessitie they procure not, their children to be baptized at home in their houses ; and when great need shall compell CHAPTER IV.] lAbri Communis Precum. 219 them soe to doe, then baptism shall be administred in this fashion ; first, let the minister that be present call upon God for his grace and say the Lord's Prayer, if the time will suffer : and then, the child being named, by some one of 5 them that is present, the said lawfull minister shall dippe it in water, or pour water upon it, saying these words, " N. I bap- tize thee in the name of the Father, and of the Sonne, and of the Holy Ghost. Amen." And let them not doubte but that the child so baptized is lawfully and sufficiently baptized, and 10 ought not to be baptized again : but yet nevertheless, if the child which is after this sort baptized do afterwards lyve, it is expedient that it be brought into the church, to the intent that if the priest or minister of the same parishe did himself baptize that child, the congregation may be certefied of the 1 5 true form of Baptism by him privately before used ; or if the child were baptized by any other lawfull minister, that then the minister of the parish where the childe was born or cristened, shal examyne and try whether the child be lavdiilly baptized or no: in whiche case if those which bring any child to the 20 church do answer that the same child is already baptized; then shall the minister examyne them further, saying, By whom was the child baptized! Who was present when the child was baptized ? And because some thinges effectuall to this Sacramento may happen to be omitted through fear 2S or haste in such times of extremity ; therefore I demande further of you, with what matter was the child baptized? With what words was the child baptized ? Whether think you the child to be lawfully and perfectly baptized ? And if the minister shall fynde, by the answers of such as bring the 30 child, that all things were done as they ought to bee, then shall he not cristen the child againe, but shall receive him as one of the flock of the true Christian people, saying thus : I certefy you that in this case all is well done, and according &c. following the words of the book, as the same was before. In 3S the last Eubrick of Private Baptism these words are to be placed : But if they which bring the infants to the church do make such uncertaine answers to the priest's questions as that it cannot appear that the childe was baptized in the name of the Father, and of the Sonne, and of the Holy 220 Pro Reformatione [documents. Ghoste with water, which are essentiall partes of baptism ; then let the priest baptize it in form above written con- cernynge Publique Baptism. In the Eubrick before the Declaration of the use of Con- firmation, these words are to be placed : 5 The order of Confirmation, or laying on of handes upon children baptized, and able to render an accompte of their faith, according to the Catechism following. An explanation of Baptism and the Lord's Supper to be added to the end of the Catechism in these questions and lo answers following : Question. How many sacraments hath Christ ordained in his Church? Answer. Two only as generally necessarie to salvation, (that is to say,) Baptism and the Supper of the Lord. i5 QoESTioN. What meanest thou by this word Sacrament ? Answer. I mean an outward and visible sign of an inward and spiritual grace given unto us, ordained by Christ him- self as a means whereby we receive the same, and a pledge to assure us thereof 20 Question. How many parts be there in a sacrament ? Answer. Two ; the outwarde and visible signe and the in- ward and spirituall grace. Question. What is the outward visible sign or form in Baptism ? 25 Answer. Water, wherein the person baptized is dipped or sprinkled with it in the name of the Father, and of the Sonne, and of the Holy Ghoste. Question. What is the inward and spirituall grace ? Answer. A death unto synne and a new birth unto right- 30 eousness : for being by nature born in sin, and the children of wrath, we are hereby made the children of grace. Question. What is required of persons to be baptized I Answer. Eepentance whereby they forsake synne, and fayth whereby they stedfastly believe the promises of GodsS made to them in that sacrament. Question. Why then are infants baptized, when by reason of their tender age they cannot perform them ? Answer. Yes, they do perform them by their sureties, CHAPTER IV.] Libri Communis Pracum. 221 who promise and vow them both in their names, which when they come to age themselves are bound to perform. Question. Why was the sacrament of the Lord's Supper ordained ? 5 Answer. For the cohtinuall remembrance of the sacrifice of the death of Chryste, and the benefits which we receive thereby. Question. What is the outward part or sign of the Lord's Supper? 10 Answeb. Breade and wyne, which the Lord hath com- manded to be received. Question. What is the inward part or thinge signified ? Answek. The body and blood of Christe, which are verily and indeede taken and received of the faithfull in the Lord's 1 5 Supper. Question. What are the benefits whereof we are partakers thereby ? Answek. The strengthenynge of our souls by the body and blood of Christe as our bodies are by the breade and wyne. 20 Question. What is required of them which come to the Lord's Supper? Answer. To examyne themselves whether they repent them trulie of their former sins, steadfastly purposinge to lead a new life, have a livelie faith in God's mercies through Christ, 25 with a thankfuU remembrance of his death, and be in charity with all men. The Rubricke before the acte of Confirmation shall be in these words : " Confirmation, or laying on of hands." In the Kalendar. 3° Augmti 26, at morning prayer, note that the 13th of Danyell, touching the historie of Susanna, is to be read unto theis words (And king Astiages, &c.). The same day at evening prayer, instead of the 14th chapter of Daniell, touch- 33 ing Bell and the Dragon, read the 30th of the Proverbs. Octohris prima, at morninge prayer, instead of the fifth chapter of Thobie, read the sixte of Exodus unto theis words Pro Reformatione [documents. (Theis be the heades, &c.). The same daye at eveniilg prayer, instead of the sixt chapter of Thobie, read the twen- tith of Josua. Octohris secundo, at evening prayer, instead of the eighte chapter of Thobie, read the twoe and twentieth of Josua. 5 The seventeenth of November at evening prayer, note like- wise that the six and fortieth chapter of Ecclesiasticus is to be read unto theise words, " After this he told," &c. A prayer for the Qtoeen, the Prince, and other the King's and Queen's children, to he inserted neixA wider the prayer for lo the King. Almighty God, which hast promised to be a Father of thine elect and of their seed, wee humbly beseech thee to bless our gracious Queen Anne, Prince Henry, and all the King's and Queen's royal progeny, indue them with thy Holy i5 Spirit, inrich them with thy heavenly grace, prosper them vidth all happiness, and bring them to thine everlasting king- dom, through Jesus Ohriste, &c. Another prayer to he inserted into the Litany after these words, (over all his enemy s) . 20 That it may please thee bless and preserve our gracious Queen Anne, Prince Henry, and the rest of the King and Queen's royal issue. An enlargement of thanksgiving for diverse henefits, hy way of explanation. 2S O God our Heavenly Father, who by thy gracious provi- dence dost cause the former and the latter rain to descende upon the earth, that it may bringe forth fruite for the use of man, wee give thee humble thanks that it hath pleased thee in our greatest necessitie to sende us at the last a joyfull rayne 30 upon thine inheritance, and to refresh it when it was drye, to the great comfort of us thy unworthy servants, and to the glory of thy holy name, through thy mercies in Jesus Christ our Lord. Amen. CHAPTER iv.J Libri Commwnis Precwm. 223 A thcmJcsgiving for fair weather. O Lord God, who hath justly humbled us by thy late plague of immoderate rayne and waters, and in thy mercie hast relieved and comforted our souls by this seasonable and 5 blessed change of wether ; wee praise and glorify thy holy name for this thy mercie, and will always declare thy loveing kindness from generation to generation, through Jesus Christ our Lord. Amen. A ThanJcsgwmg for Plenty. 10 most mercifuU Father, which of thy gracious goodness hast heard the devout prayers of thy Church, and turned our dearth and scarcitie into cheapnes and plenty : wee give thee humble thanks for this thy especiall bounty : beseeching thee to contynue this thy loving kindnes unto us, that our lande iSmay yeild us her fruite of enerease to thy glory and our comfort, through Jesus Christ our Lord. Amen. A Thankgivrng for Peace and Victorie. Almighty God, who art a strong tower of defence unto thy servants against the face of their enemys, we yeild thee 20 praise and thanksgiving for our deliverance from those greate and apparant dangers wherewith wee were compassed, wee acknowledge it thy goodness that wee were not delivered over as a prey unto them, beseeching thee still to continue such thy mercies towards us, that all the world may know that 25 thou art our Saviour and mighty Deliverer, through Jesus Christe our Lord. Amen. A T/ianhgwing for deliverance from the Plague. Lord God, which hast wounded us for our synnes and consumed us for our transgressions, by thy late heavy and 30 dreadfuU visitation, and nowe in the middest of judgment remembring mercie, hast redeemed our souls from the jawes of death, wee offer unto thy fatherly goodnes our selves, our souls and bodies, which thou hast delivered, to be a lyving sacrifice unto thee, always praysing and magnifying thy 224 Pro Reformatione [documents. r mercies in the middest of the congregation, through Jesus Christ our Lord. Amen. Or this. We humbly acknowledge before thee (O most merciful! Father) that all the punishments which are threatened in thy 5 lawe might justly have fallen upon us by reason of our manifold transgressions and hardness of heart : yet being it hath pleased thee of thy tender mercie, upon our weak and unworthy humiliation, to assuage the noysome pestilence, wherewith wee lateHe have been sore afflicted, and to restore lo the voice of joy and health into our dwellings ; we offer unto thy divyne Majesty the sacrifice of praise and thanksgiving, lauding and magnifying thy glorious Name for such thy preservation and providence over us, through Jesus Christ our Lord. Amen. i5 All which particular poynts and things in the said book, are thus by you declared and enlarged by way of exposition and explanation. Forasmuch as wee having maturely con- sidered of them, do hold them to be very agreable to our own severall directions, upon conference with you and others, and 20 that they are in no part repugnant to the word of God, nor, contrarie to anie thinge that is already contained in that book ; nor to any of our lawes or statutes made for allowance and confirmation of the same : wee by virtue of the said statutes, and by our supreme authoritie and prerogative 25 royall, doe fully approve, allowe and ratify all and every one of the said declarations and enlargements by way of ex- planation. Willing and requiryng, and withall authorising you the. Archbishop of Canterbury, that forthwith you do command 30 our printer, Robert Barker, newly to print the said Commu- nion Book, with all the said' declarations and enlargements by way of exposition and explanation above mentioned : and that you take such order, not only in your own province, but likewise in our name with the Archbishop of Yorke for his 3S province, that every parish may provide for themselves the saide booke so prynted and explained, to be onely used by the minister of every such parish in the celebration of divine CHAPTER IV.] A proclamation 8sc. 225 service and admynistration of the sacraments. And duely by him to be observed according to the lawe in all the other parts, vi'ith the rites and ceremonies therein contained and prescribed for him to observe. S And these our letters patents, or the enroUement thereof, shal be your sufficient warrant for all and every the premisses contayned in them. Witnes our selfe at Westminster the ninth day of February. Per ipsum regemi VIII. lo A proclamation for tlie authorizing and uniformity of the BooTc of Common Prayer to he used throughout the realm. Although it cannot be unknown to our subjects by the former declarations we have published, what our purposes and proceedings have been in matters of religion since our i5 coming to this crown ; yet the same being now by us reduced to a settled form, we have occasion to repeat somewhat of that which hath passed ; and how at our very first entry into the realm being entertained and importuned with informations of sundry ministers, complaining of the errors and imper- 20 fections of the church here, as well in matter of doctrine as of discipline, although we had no reason to presume that things were so far amiss as was pretended, because we had seen the kingdom under that form of religion, which by law was established in the days of the late queen of famous 25 memory, blessed with a peace and prosperity, both extra- ordinary and of many years'' continuance, (a strong evidence that God was therewith well pleased,) yet because the importunity of tlie complainers was great, their affirmations vehement, and the zeal, wherewith the same did seem to be accom- 3opanied, very specious, we were moved thereby to make it our occasion to discharge that duty, which is the chiefest of all kingly duties, that is, to settle the affairs of religion Q 226 A proclamation for the imiformity [documents. and the service of God before their own ; which while we were in hand to do, as the contagion of the sickness reigning in our city of London and other places would permit an assembly of persons meet for that purpose, some of those who misliked the state of rehgion here established, presuming 5 more of our intents than ever we gave them cause to do, and transported with humour, began such proceedings, as did rather raise a scandal in the church, than take offence away. For both they used forms of public serving of God not here allowed, held assemblies without authority, and did 10 other things carrying a very apparent show of sedition, more than of zeal ; whom we restrained by a former proclamation in the month of October last, and gave intimation of the conference we intended to be had with as much speed as conveniently could be, for the ordering of those things of the i5 church ; which accordingly followed in the month of January last, at our honour of Hampton court, where before ourself and our privy council were assembled many of the gravest bishops and prelates of the realm, and many other learned men, as well of those that are conformable to the state 20 of the church established, as of those that dissented ; among whom, what our pains were, what our patience in hearing and replying, and what the indifferency and uprightness of our judgment in determining, we leave to the report of those who heard the same, contenting ourself with the sincerity of our 25 own heart therein. But we cannot conceal, that the success of that conference was such as happeneth to many other things, which moving great expectation before they be entered into, in their issue produce small effect. For we found mighty and vehement informations supported with so weak 30 and slender proofs, as it appeared unto us and our council, 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 form of the public service of God here established ; neither in the doctrine, which appeared to be 38 sincere, nor in the forms and rites, which were justified out of the practice of the primitive church. Notwithstanding' we thought meet, with consent of the bishops and other learned men there present, that some small things might rather be CHAPTBK IV.] of the Book of Common Prayer. 227 explained, than changed ; not that the same might not very well have been borne with by men, 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, 5 that the public form thereof should be free not only from blame, but from suspicion, so as neither the common adversary should have advantage to rest aught therein contained to other sense, than the church of England intendeth, nor any troublesome or ignorant person of this church be able to take JO the least occasion of cavil against it: and for that purpose gave forth our commission under our great seal of England to the archbishop of Canterbury and others, according to the form, which the laws of this realm in like case prescribe to be used, to make the said explanation, and to cause the 1 5 whole book of Common Prayer, with the same explanations, to be newly printed. Which being now done and established anew after so serious a deliberation ; although we doubt not but all our subjects, both ministers and others, will receive the same with such reverence as appertaineth, and conform 20 themselves thereunto every man in that, which him con- cerneth; yet have we thought it necessary to make known by proclamation our authorizing of the same, and to require and enjoin all men, as well ecclesiastical as temporal, to conform themselves unto it, and to the practice thereof, as 25 the only public form of serving of God, established and allowed to be in this realm. And the rather, for that all the learned men, who were there present, as well of the bishops, as others, promised their conformity in the practice of it, only making suit to us, that some few might be borne with for 3° a time. Wherefore we require all archbishops, bishops, and all other public ministers, as well ecclesiastical as civil, to do their duties in causing the same to be obeyed, and in punishing tjie offenders according to the laws of the realm heretofore 3S established for the authorizing of the said Book of Common Prayer. And we think it also necessary, that the said arch- bishops and bishops do each of them in his province and diocese take order, that every parish do procure to them- selves within such time, as they shall think good to limit, Q3 A proclamation 8fc. [Documents. one of the said books so explained. And last of all we do admonish all men, that hereafter they shall not expect nor * attempt any further alteration in the common and public form of God's service, from this which is now established ; for that neither will we give way to any to presume, that our . own judgment having determined in a matter of this weight, shall be swayed to alteration by the frivolous suggestions of any light spirit ; neither are we ignorant of the inconve- niences, that do arise in government, by admitting innovation in things once settled by mature deliberation ; and how j^ necessary it is to use constancy in the upholding of the public determinations of states ; for that such is the unquietness and unsteadfastness of some dispositions, affecting every year new forms of things, as, if they should be followed in their inconstancy, would make all actions of states ridiculous and js contemptible : whereas Ahe steadfast maintaining of things by good advice established, is the weal of all commonwealths. Given at our palace of Westminster the fifth day of March, in the first year of our reign of England, France and Ireland, and of Scotland the seven and thirtieth, anno Domini, MDcm. CHAPTER V. Interpolations charged against Archbishop Laud. Tj^ROM the light in which the Book of Common Prayer was held by the Puritans of the seven- Steenth century, it would naturally be expected that any attempt to introduce readings without authority and at variance with their suggestions, would be an occasion for the renewal of hostilities. Little disposed to make use of the liturgy themselves for the offices roof public worship, they would still employ it with force and effect as a ground of accusation against their opponents, if it should appear to have undergone any clandestine alterations, whether they were positively unsound, or were merely unauthorized. And such was iS the vehemence of those times, that whenever an accu- sation was made, it rarely wanted a tone of confidence to accompany it, or a strong public feeling to give it credence ; so that the most improbable reports might pass into general circulation, and grave and sensible somen be charged with offences, that involved the most wanton and impracticable foolishness. Q, 3 230 Interpolations charged [narrative. Of such a nature was the charge brought against archbishop Laud of corrupting the Book of Common Prayer. It is well known that he had employed his power of granting licenses for publications in such a manner as to alter the character of many of the books 5 submitted to him, and to give them a leaning in favour of his own views of doctrine and discipline. He was of that order of mind which could address itself with much vigour and readiness either to the governing principles of a question, or to the smallest circum-io stances connected with it. But the course of his education had given him a strong tendency in the latter direction; and the spirit of the times, which by a kind of moral crystallization had converted all general discussions into a multitude of sharp and i5 uniform points, disposed him to infer great danger from the smallest indications of it, and in all cases alike to apply the remedy of pains and penalties. Acting upon these principles he had carried his vigi- lance, as censor of the press, to the greatest extent ; 20 and authors of all descriptions complained of the liberties that were taken with their works, passages being omitted or reconstructed not merely on subjects of secondary interest, but especially on those questions on which every man at that time thought deeply and 2^ passionately. The instructions given by the archbishop to his chaplains with reference to the one subject of popery were ; " that * all exasperating passages which edify nothing, should be expunged out of such books as by them were to be licensed to the press ; and that 3° no doctrines of that [the Romish] church should be wi-it against, but such as seemed to be inconsistent a Heylin's Laud, p. 418. CHAPTER v.] against Archbishc^ Laud. 231 with the established doctrines of the church of England." It is easy to foresee how such instructions, administered by chaplains, whose theological senti- ments had met with the approval of archbishop Laud, 5 would give deep offence to two parties of great activity and increasing numbers — to the Puritans, who independently of their own strength had considerable influence within the pale of the church, and to those lovers of free discussion, who have at all times a 10 prepossession in their favour, and had at that time become a powerful party in the state. But in such cases his proceedings, however inju- dicious in the extent to which they were carried, were in their principle consistent with law, and with the iS practice of his predecessors. The question would have been very different, had he of his own authority made any variations in the text of the public liturgy. The writer of " The news from Ipswich," a tract calculated to make much impression at that period, 20 had already charged the archbishop with corrupting the Book of Common Prayer; but the most direct and questionable shape, in which the same accusation appeared, was in two sermons preached by H. Burton on the 5th of November 1636, and in two tracts 25 published by the same writer soon afterwards, the one containing the substance of the sermons, and the other consisting of an appeal against the proceedings of the ecclesiastical commission. The principal charge was directed against the 30 alterations that had been made in the form of prayer provided for the 5th of November. The alterations were that the words " root out that Babylonish and antichristian sect which say of Jerusalem" were changed to " root out that Babylonish and auti- Q 4 233 Interpolations charged [narrative. christian sect of them which say of Jerusalem :" and the words " cut off those workers of iniquity whose religion is rebellion" to " cut off those workers of iniquity who turn religion into rebellion." It was alleged that the archbishop had violated the act ofS parliament (3 James I. c. 1.) which appointed that day to be observed as a religious festival. Now the facts of the case were that the act in question provided no fonn of worship for the day, but left it to be sup- plied, according to the customary practice, by an order lo of the council ; that the form actually provided had not at any time been united with the common editions of the Liturgy, but was printed expressly for the occa- sion, incorporating with it the usual daily service; and that if any further justification were necessary, similar iS alterations had been made at earlier periods by royal injunctions \ as well as by authority of parliament. It is plain then that in this instance if any charge could be sustained, it would be merely that a change had been made in the occasional devotions of the people, 20 which was alleged to be in opposition to their wishes. It could not be pretended that any illegal alteration had been made in the Book of Common Prayer, or that any irregular act of any kind whatever had been done. 25 Of the same nature were the objections taken against the form of prayer provided for the public fast of the year 1636, which was declared to differ in many respects from the forms provided on other similar occasions, although the king's proclamation, 30 that enjoined the observance of the fast, required the ^ In the Prayer book of 1552, and in the Injunctions of Queen •Elizabeth. CHAPTER V.J against Archbishop Laud. 233 publication df the accustomed services. But these objections were extremely futile. The changes were numerous, and whether they were made judiciously or not (although there appears to be no reason for S disputing it) they were made by the competent per- sons, had many precedents in their favour, and were set forth in the usual manner, by his Majesty's authority •=. Forms of prayer or thanksgiving had been provided 10 during the reigns of queen Elizabeth and king James I. for many special occasions ; for instance, in the year 1562 during a time of pestilence (Wilkins, Cone, vol. iv. p. 242) ; in the year 1588 during a time of danger (Wilkins, vol. iv. p. 351); and on several iS occasions of the Queen's recovery from illness. In- stances also occurred, as in the case of a great scarcity in the year 1596, (Wilkins, vol. iv. p. 351), when clergymen appear to have been left to their own dis- cretion in the selection of prayers. But in the year 2ol603, the first year of king James, and a time of great pestilence, certain prayers were collected for the occa- sion " out of a form of godly meditations," which became the model for all future compilations of the same kind. Differences however were frequently 25 introduced ; as for instance in the form provided for the pestilence of the year 1625, the first year of king Charles I., to which was added a prayer for the high court of parliament containing those memorable words, " our most religious and gracious king ^" which are 30 •^ Comp. Heylin's Brief Answer, &c. p. 157, and Dow's Inno- vations, &c. p. 141. '' This prayer in its "original shape was probably composed by bishop Laud; for in the year 1625, when it first appeared in any public form, he already stood higher in royal favour than archbishop 234 Intefpokttions charged [narrative. supposed by many persons to have been used in the first instance for the purpose of describing king Charles TI. after the revision of 1661. We come nearer to a grave and substantial accu- sation when we find it alleged against the archbishop 5 that he made important alterations in a prayer of the public Liturgy, commonly entitled the Prayer for the royal family ; by striking out the names of " the Prince Elector Palatine and the Lady Elizabeth his wife," and by substituting the words " the fountain of lo all goodness" instead of the ancient clause " which hast promised to be a father of thine elect and of their seed." It was urged that in the one case he was actuated by political motives, and in the other by his well-known aversion for any language that savoured of i5 the school of Calvin. But here again the archbishop Abbot ; and we find a great part of it adopted by Laud himself in a private collection of prayers compiled for his own use, which was first published in the year 1650. Dr. D'Oyly, in his Life of Arch- bishop Sancroft, (vol. i. p. 114), does not trace the prayer higher 20 than the year 1628; but Dr. Routh in his notes on Bp. Burnet's History of his Own Times, (vol. i. p. 332), assigns it to the earlier period. As might naturally be expected, the prayer for the parliament was not used constantly during the time of Charles L It appears in a 2S special form provided in the year 1625, is wanting in a form for the year 1626, appears ag£iin in a form for 1628, when the troubles were beginning, and is omitted sifterwards (in forms, for instance, issued in 1636, 1640, and 1643) until it was recast for a special service in the year 1 66 1 , and was thence transferred by the convo- 30 cation of the same period to the Book of Common Prayer. In the convocation of 1640 Archbishop Laud proposed that a prayer should be composed for the parliament and the peace and tranquillity of the kingdom. The task was entrusted to his two chaplains. Bray and Oliver, who on the 25th of April brought in 35 their form of prayer; and it was then approved. Wilk. Cone. vol. iy. p. 539. Synod. Ang. App. p. 27. CHAPTER V.J against Archbishop Laud. 235 is free from all real imputation. The prayer itself was approved, if not composed, by archbishop Whitgiftj and appears for the first time after the revision made by king James on his sole authority in the year I604|^i S It is not even to be found in the foim of service that ■was provided a few months previously on occasion of the pestilence. Resting therefore exclusively upon the royal mandate, the same authority was competent to alter or remove it. Accordingly in the first form of TO prayers published by authority in the reign of king Charles I. being the service provided for the fast of the year 1625, the words " the fountain of all good^ ness" were introduced for the first time into the prayer for the royal family, and were continued in the Prayer i5 Book published in the year 1627 ; and for this obvious reason, that the ancient clause, for which they were substituted, was not thought appropriate in the case of a sovereign who was at that time without issue. It appears also that in the year 1632 when there was 20 royal issue, and Prince Charles and the Lady Mary are mentioned in the prayer by name, the original clause was replaced, as then no longer inapplicable. In the following year however, the first year of the primacy of Laud, the clause was again removed, and 25 was not afterwards restored. For similar reasons it appears that distinct mention of the Elector Palatine and the Princess Elizabeth was made for the last time in the year 1632, being afterwards supplanted by the names of princes more nearly connected with the 30 throne, and the general expression " the 1 oyal family" being added to include all the remoter branches. We might infer indeed from these facts that the alterations were permanently made at the suggestion of the arch- c See above, p. T44. 1. 1 i ; and Rymer, Foedera, vol. xvi. p. 567. 236 Interpolations charged [narrative. bishop, as they coincide with the time when he was advanced to the primacy ; but if that inference be correct (and it is evident from his speech before the star-chamber that he approved of the change) he is still free from censure, as the prayer was altered by S the same authority," on which it depended for its existence, the mandate of the crown. Another charge brought against the archbishop was that in the Epistle for the Sunday before Easter, at the passage " in the name of Jesus every knee shall lo bow," the word " in" was altered to " at," with the view, as was alleged, of " making^ the fairer colour for their forced bowing to the name of Jesus, for which there is neither Scripture nor ancient father." To this charge the archbishop answered in his speech delivered iS in the star-chamber, in the following words : " I do here solemnly protest to you, I know not how it came. For authority from the prelates the printers had none ; and such a word is easily changed in such a negligent press as we have in England. Or if any altered it 20 l^urposely, for aught I know they did it to gratify the preciser sort. For therein they followed the Geneva translation, and printed at Geneva 1557, where the words are ' at the name of Jesus.' And that is ninety-four years ago, and therefore no innovation 2S made by us." The truth is, if it be necessary to pursue the matter further, that though in an edition of 1607 the word is " in," it was printed " at" during the whole of the reign of Charles I., as may be seen in the editions of 1627, 1632, 1633, 1634, 1639, &c.: and 30 the practice of bowing, which had given offence to the Puritans, was no novelty of the archbishop's, but had been required by the injunctions of Queen Elizabeth. ' Burton's Sum of two Sermons, p. 130. CHAPTER v.] against Archbishop Laud. 2S7 Another alteration which has been ascribed to the archbishop in later times, but does not seem to have been made matter of accusation in his own, was the substitution of the word " priest" for " minister" in the 5 rubric prefixed to the Absolution or remission of sins. It is not easy to discover how this charge originated ; for on an examination of the editions of the Common Prayer belonging to that, period, it is found that the words were used as if no distinct meanings were 10 assigned to them. The editions of 1607 and 1627 have " minister." The form of prayer for the fast in 1625 and the Prayer-books of 1632 and 1633 have " priest." But the editions of 1634 and 1639 again have the word " minister," and are therefore sufficient i5 evidence, that if the alleged alteration were made clandestinely, the blame cannot reasonably be imputed to archbishop Laud. His speech delivered in the Star-chamber on the 14th of June, 1637, when Bastwick, Burton, and 2oPryn, received sentence for the libels they had pub- lished, appears to have liberated him altogether from the imputation of corrupting the Book of Common Prayer ; but the alterations made in the two services for the public fast and the 5th of November, 25 alterations, which, with much appearance of reason, were ascribed to his influence, were kept in remem- brance, and were brought forward at his trial in the year 1644, with the view of proving by their construc- tive evidence the designs which he was said to have 30 conceived in favour of the church of Rome. CHAPTER VI. The proceedings of the Conference at the Savoy. TN the dark interval that now elapsed between the commencement of the rebellion and the restoration of the monarchy, when it is difficult to fix upon anys measure, though promoted by the friends of the Church, which was not turned by the strong current of the times into an adverse channel, there are several facts to be especially noticed, as connected with the subsequent condition of the Book of Common Prayer. lo They evidently made a great impression on the character of the times, and though the results that followed, like all results at periods of great excite- ment, did not fulfil the expectations that had been formed of them, we can trace their operation, whether i5 for good or for evil, in the proceedings . of the Savoy Conference, and the history of the Act of Uniformity, , On the 1st of March, 1641, the house of lords appointed a committee consisting of ten earls, ten bishops, and ten lay-barons, to " take into consideration 20 all innovations in the church respecting religion." On the 10th of the same month, they were empowered to associate with them as many learned divines as they CHAPTER VI.] Tfte proceedings of the Conference 8fc. 239 pleased, and Archbishop Usher, and Drs. Prideaux, Warde, Twisse, and Hacket, are particularly mentioned as selected for the purpose. But the object for which they were professedly appointed gives little information 5 as to the extensive powers they possessed. It would appear to have been . the intention of the house that they should consider and report upon the minute regulations adopted by archbishop Laud and other bishops in their respective dioceses, regulations which lohad been made the subject of constant complaint, not merely by all the avowed opponents of the Church, but also by great numbers of its members. These were the innovations which the committee were required to examine ; but with an understanding on i5 all sides that they were to carry their inquiries into the whole field of doctrine and discipline, and suggest such measures as might tend to allay the great and general feeling of discontent. Bishop Williams, at this time dean of Westminster and bishop of Lincoln, 20 presided over the committee, as well as over the sub- committee, that was appointed soon afterwards, and proceeded without delay to enter upon its important duties. A meeting consisting of such persons as Bishops 25 Williams, Moreton (of Durham), and Montague (of Norwich), Archbishop Usher, and the following di- vines ^ Warde, Prideaux, Sanderson, Featley, Brown- rigg, Holdswortb, Hacket, Twisse, Burgess, White, Marshall, Calamy, Hill, many of whom were eminent 3° a Of these divines Warde was one of the translators of the Bible in i6i I, and held the Lady Margaret's professorship at Cambridge, in which he was succeeded by Holdsworth ; and Prideaux, Sander- son, Brownrigg,.and Hacket, were afterwards bishops of Worcester, Lincoln, Exeter, and Lichfield, respectively. 24!0 The proceedings of the [narrative. for their learning and their attachment to the national Church, could not fail to attract general notice, and to give much weight and sanction to the measures they recommended. It is probable that the greater number of them entered upon their task with views derived s altogether from the strange necessities of the times, rather than in compliance with their own deliberate judgment. They were aware that the torch was al- ready uplifted for the destruction of the sacred edifice, and they were willing to remove those outworks which, lo though employed formerly in its defence, would be now mobt likely to fall into the hands of the assailant. Doubtless they were justified in the opinions of many sober and moderate men ; but their measures were fruitless in the way of relaxation at the time, and pro- 15 bably contributed, in the subsequent combinations of events, to results directly opposite. In the ensuing month of May they found that motions were enter- tained in the House of Commons, which left no further doubt as to the impending ruin of the established 20 Church, and their undertaking was then abandoned. But it was already known that they had agreed upon many important changes in the Book of Common Prayer, some of them likely to be granted, but others destined to meet with the greatest opposition. They ^5 advised that the psalms, sentences, epistles, and gos- pels, should be printed according to the new transla- tion; that fewer lessons should be taken from the apocrypha ; that the words, " with my body I thee worship," should be made more intelligible; that the 30 immersion of the infant at the time of baptism should not be required in case of extremity ; that some saints, which they called legendaries, should be excluded from the calendar ; that the " benedicite" should be omitted ; CHAPTER VI.] Conference at the Savoy. 241 that the words, " which only workest great marvels," should be omitted ; that " deadly sins," as used in the litany, should be altered to " grievous sins ; " that the words, " sanctify the flood Jordan," and " in sure and cer- 5 tain hope of resurrection," in the two forms of baptism and burial, should be altered to, " sanctify the element of water," and " knowing assuredly that the dead shall rise again." To these and other changes of a like nature they added the following more difficult concessions : lo " that the rubric with regard to vestments should be al- tered ; that a rubric be added to explain that the kneeling at the communion was solely in reference to the prayer contained in the words ' preserve thy body and soul ; ' that the cross in baptism should be explained or dis- iS continued ; that the words in the form of confirmation, declaring that infants baptized are undoubtedly saved, should be omitted; and that the form of absolution provided for the sick should be made declaratory, in- stead of being authoritative." These concessions, sur- 20 rendering by implication some of the most solemn con- victions of a great portion of the clergy, on the autho- rity of the Church, the nature of the two sacraments, and the sanctity of the priesthood, would meet with the most strenuous opposition, and tend to increase the 25 causes of discontent, instead of abating them. Such were the alterations approved by the com- mittee of divines ; and their decision, though unavail- ing with reference to its immediate object, became a record to be quoted •» as authority by future non-con- ■ The formal argument in which this question was debated, is given in the ensuing chapter, as a specimen of logical disputation, which 30 was once universally practised by theologians, and is now altogether abandoned. s Complete History, vol. iii. p. 254, t They had the support generally of the Earl of Manchester, the Earl of Anglesey, and the Lord HoUis ; of whom, nevertheless, 3S Baxter says, " they would have drawn us to yield further than we did." Life by Sylvester, Vol. L P. 2. p. 278. CHAPTER VI.] Conference at the Savoy. 267 tions of the people ; in all which they were mistaken, as well as in the merit of their cause." Dr. Calamy " complains of the latter portion of this statement ; but if we make any alteration in it, it must be to the fol- 5 lowing effect : that their cause, when they undertook the management of it, stood fair in public estimation, and might reasonably be expected to have had some measure of success; but that being made gradually unpopular as the argument was protracted, it finally 10 became odious and insufferable, and sunk to a degree of abasement from which its real merits ought to have preserved it. The Presbyterians sought for an alter- ation in the established forms of worship on grounds that were considered captious and frivolous, and to an iS extent calculated, in the judgment of their opponents, to increase the amount of disunion. It was not sur- prising or unreasonable that their demand should have been refused ; but it would seem to follow, as a direct consequence of the refusal, that being prohibited from 20 interfering with the ritual of others, they might natu- rally ask that their own should be tolerated. And yet no such alternative appears to have been contemplated by either party. However natural it might be accord- ing to the principles of later times, nothing would have 35 been more incredible at that period than the supposi- tion that a national religion was compatible with any scheme of general toleration. The Romanists, indeed? in the days of their adversity have appeared to support it, and the Independents have at all times declared it 30 to be the sum and substance of their confession ; but at the time of the restoration it would have been gene- rally considered as inconsistent with the first principles "Life of Baxter, p. 170. 268 The proceedings of the Conference 8fc. [narrative. of reason as well as scripture. The current ; of public feeling had always been on the side of high preroga- tive and Church authority ; and the flood had now set in with the greater violence, as it had for some years been obstructed in its progress. Toleration, ^ there- s fore, in any extensive application of it, was a thing impossible. The Presbyterians were as unwilling to accept it now at the hands of the conformists, as they had resolutely withheld it from others, when they themselves were in a condition to bestow it : and if the lo Independents came forward in its support, they only -created a tempest of bitterness and scorn, by invoking the recollection of that period of confusion, when their principles had prevailed, the only period when it was ever known that toleration had been carried intoiS practice. ^ Baxter, when consulted in the year 1 663, " whether the way of comprehension or indulgence was the more desirable," answered, " the way desirable is, first, a comprehension of as many fit persons as may be taken in by law ; and then, a power in his Majesty to 20 indulge the remnant so far as conduceth to the peace and benefit of Church and state.'' It is evident from this answer that he wished for the comprehension of all classes of Presbyterians, and then that the Church so constructed should exercise a control in the toleration of any other non-conformists. Life by Sylvester, B. I. P. 2. p. 435. 2S CHAPTER VII. Documents connected with the Conference at the Bamy. I. Proceedings of the Committee of Divines appointed by the House of Lords in 1641. Baxter's Life by Sylvester, B. I. P. 2. p. 369. IL The first Address and Proposals of the Ministers to King Charles II. Baxter's Life by Sylvester, B. I. P. 2. p. 232. III. His Majesty's Declaration to all his loving Subjects; bearing date October 25, 1660. Wilkins' Cone. vol. iv. p. 560. IV. His Majesty's Letters Patents for a Commission of Divines, bearing date March 25, 1661. Wilkins' Cone. vol. iv. p. 572. V. The Exceptions against the Book of Common Prayer, presented by the Ministers May 4, 1661. Baxter's Life by Sylvester, B. I. P. 2. p. 316. VI. The Answer of the Bishops to the Exceptions of the Minis- ters. From the account of the proceedings of the Savoy Commis- sioners, published in 1661. VII. The Disputation in which the Episcopal Divines were oppo- nents and the Ministers respondents. From an account printed in 1662. ^"^^ Proceedings of the Committee [documents. A copy of the proceedings of some worthy amd learned divines touching innovations in the doctrine and discipline of the Chwrch of Engla/nd; together with considerations upon the Common Prayer Book. (The Committee appointed hy the 5 house of lords in the year 1641.) INNOVATIONS IN DOCTRINE. QusKre l.TX^HETHER in the twentieth article these words are not inserted, " Habet ecclesia authoritatem in controversiis fidei." lo 2. It appears by Stetfords, and the approbation of the licensers, that some do teach and preach, " that good works are concauses with faith in the act of justification :" Dr. Dove also hath given scandal in that point. 3. Some have preached the works of penance are satis- iS factory before God. 4. Some have preached that private confession by particular enumeration of sins is necessary to salvation, " necessitate medii ;" both those errours have been questioned at the consistory at Cambridge. 20 5. Some have maintained that the absolution which the priest pronounceth is more than declaratory. 6. Some have pubhshed, that there is a proper sacrifice in the Lord's Supper, to exhibit Christ's death in the postfact, as there was a sacrifice to prefigure in the old law in the 25 antefact, and therefore that we have a true altar ; and there- CHAPTER VII.] appomted hi/ the House of Lords. 271 fore not only metaphorically so called, so Dr. Heylin and others in the last summer's convocation; where also some defended, that the oblation of the elements might hold the nature of the true sacrifice, others the consumption of the 5 elements. 7. Some have introduced prayer for the dead, as Mr. Brown in his printed sermon, and some have coloured the use of it with questions in Cambridge, and disputed that " preces pro defunctis non supponunt purgatorium." 10 8. Divers have oppugned the certitude of salvation. 9. Some have maintained the lawfulness of monastical vows. 10. Some have maintained that the Lord's day is kept merely by ecclesiastical constitution, and that the day is 1 5 changeable. 11. Some have taught as new and dangerous doctrine, that the subjects are to pay any sums of money imposed upon them, though without law, nay contrary to the laws of the realm, as Dr. Sybthorp, and Dr. Manwaring bishop of 20 St. David's, in their printed sermons, whom many have followed of late years. 12. Some have put scorns upon the two books of Homilies, calling them either popular discourses, or a doctrine useful for those times wherein they were set forth. 25 13. Some have defended the whole gross substance of Arminianism, that " eleotio est ex fide prsevisa," that the act of conversion depends upon the concurrence of man's free- will ; that the justified man may fall finally and totally from grace. 30 14. Some have defended universal grace, as imparted as much to reprobates as to the elect, and have proceeded "usque ad salutem ethnicorum," which the Church of England hath anathematized. 15. Some have absolutely denied original sin, and so 35 " evacuated the cross of Christ," as in a disputation at Oxon. 16. Some have given excessive cause of scandal to the Church ; as being suspected of Socinianism. 272 Proceedings of the Committee [documents. 17. Some, have defended that concupiscence is no sin," either in the. habit, or first motion. 18. Some have broached out of Socinus a most uncom- fortable and desperate doctrine, that late repentance, that is, upon the last bed of sickness, is unfruitful, at least to 5 reconcile the penitent to God. ADD UNTO THESE SOME DANGEROUS AND MOST REPBOVABLE BOOKS. 1. The Reconciliation of Sancta Clara, to knit the Romish and Protestant in one. Memorand. That he be caused to produce Bishop Watson's book of the like reconciliation lo which he speaks of. 2. A book called " Brevis Disquisitio,"" printed (as it is thought) in London, and vulgarly to be had, which impugneth the doctrine of the Holy Trinity, and the verity of Christ's body (which he took of the blessed Virgin) in heaven, and i5 the verity of our resurrection. 3. A book called " Timotheus Philalethes de Pace Eccle- sise," which holds that every religion will save a man, if he holds the covenant. INNOVATIONS IN DISCIPLINE. 20 1. The turning of the holy table altar- wise, and most commonly calling it an altar. 2. Bowing towards it, or towards the east, many times, with three congees, but usually in every motion, access, or recess in the church. 8. Advancing candlesticks in many churches upon • the altar so called. 4. In making canopies over the altar so called, vsdth tra- verses and curtains on each side, and before it. 5. In compelling aU communicants to come up before the 3° rails, and there to receive. 6. In advancing crucifixes and images upon the parafront, or altar-cloth, so called. 7. In reading some part of the Morning Prayer at the holy table, when there is no communion celebrated. 3^ 8. By the minister's turning his back to the west, and his CHAPTER VII.] appointed by the House of Ijords. 27S face to the east, when he pronounceth the Creed, or reads prayers. 9. By reading the Litany in the midst of the body of the church in many of the parochial churches. 5 10. By pretending for their innovations, the injunctions and advertisements of Queen Elizabeth, which are not in force, but by way of commentary and imposition ; and by putting to the- Liturgy printed " secundo, tertio Edwardi sexti," which the parliament hath reformed and laid aside. 10 11. By offering of bread and wine by the hand of the churchwardens or others, before the consecration of the elements. 12. By having a credentia, or side-table, besides the Lord's table, for divers uses in the Lord's supper. i5 13. By introducing an offertory before the communion, distinct from the giving of alms to the poor. 14. By prohibiting the ministers to expound the Catechism at large to their parishioners. 15. By suppressing of lectures, partly on Sundays in the 20 afternoon, partly on week-days, performed as well by com- bination, as some one man. 16. By prohibiting a direct prayer before sermon, and bidding of prayer. 17. By singing the Te Dewm in prose after a cathedral 25 church way, in divers parochial churches, where the people have no skill in such musick. 18. By introducing Latin-service in the communion of late in Oxford, and into some colledges in Cambridge, at Morning and Evening Prayer, so that some young students, and the ,0 servants of the coUedge, do not understand their prayers. 19. By standing up at the hymns in the church, and always at Gloria Patri. 20. By carrying children from the baptism to the altar so called, there to offer them up to God. „5 21. By taking down galleries in churches, or restraining the building of such galleries where the parishes are very populous. 274 Proceedings of the Committee [documents. MEMOBANDUM. 1. That in all the cathedral and collegiate churches two sermons be preached every Sunday by the dean and pre- bendaries, or by their procurement, and likewise every holy- day, and one lecture at the least to be preached on working- 5 days every week, ail the year long. 2. That the musick used in God's holy service in cathedral and collegiate churches be framed with less curiosity, that it may be more edifying and more intelligible, and that no hymns or anthems be used where ditties are framed by pri- lo vate men, but such as are contained in the sacred canonical scriptures, or in our liturgy of prayers, or have publick allowance. 3. That the reading-desk be placed in the church where Divine service may best be heard of all the people. iS CONSIDERATIONS UPON THE BOOK OF COMMON PRAYER. 1 . Whether the names of some departed saints and others should not be quite expunged in the Kalender. 2. Whether the reading Psalms, sentences of Scripture, concurring in divers places, and the hymns, Epistles, and 20 Gospels, should not be set out in the new translation. 3. Whether the rubrick should not be mended, where all vestments in time of Divine service are now commanded, which were used 2 Edw. VI. 4. Whether lessons of canonical Scripture should be put 25 into the Kalender instead of Apocrypha. 5. That the Doxology should be always printed at the end of the Lord's Prayer, and be always said by the minister. 6. Whether the rubrick should not be mended, where it is, that the Lessons should be sung in a plain tune ; why not, 30 read with a distinct voice I 7. Whether Gloria Patri should be repeated at the end of every Psalm. 8. Whether, according to that end of the Preface before the Common Prayer, the curate should be bound to readaS Morning and Evening Prayers every day in the church, if CHAPTER VII.] appointed by the House of Lords. 275 he be at home, and not reasonably letted ; and why not only on Wednesday and Friday morning, and in the afternoon on Saturday, with holy-day eves I 9. Whether the hymns, Benedicite omnia opera, &o. may 5 not be left out. 10. In the prayer for the clergy, that phrase perhaps to be altered, " which only worketh great marvels.'" 11. In the rubrick for the administration of the Lords supper, whether an alteration be not to be made in this, lo " that such as intend to communicate shall signify their names to the curate over night, or in the morning before prayers." 12. The next rubrick to be cleared, how far a minister may repulse a scandalous and notorious sinner from the i5 communion. 13. Whether the rubrick is not to be mended, where the churchwardens are strictly charged to gather the alms for the poor before the communion begin ; for by experience it is proved to be done better when the people depart. 20 14. Whether the rubrick is not to be mended, concerning the party that is to make his general confession upon his knees before the communion ; that it should be said only by the minister, and then at every clause repeated by the people. 25 15. These words in the form of the consecration, " This is my body — This is my blood of the new testament," not to be printed hereafter in great letters. 16. Whether it will not be fit to insert a rubrick, touching kneeling at the communion, that is, to comply in all humility 30 with the prayer which the minister makes when he delivers the elements. 17. Whether cathedral and collegiate churches shall be strictly bound to celebrate the holy communion every Sunday at the least, and might not it rather be added once in a 35 month ? 18. In the last rubrick touching the communion, it is not fit that the printer make a full point, and begin with a new great letter at these words, " And every parishioner shall also receive the sacrament." T a 276 Proceedings of the Committee [documents. 19. Whether in the first prayer at the baptism, these words, " didst sanctify the flood of Jordan, and all other waters," should be thus changed, " didst sanctify the element of water." 20. Whether it be not fit to have some discreet rubrick 5 made to take away all scandal from signing the sign of the cross upon the infants after baptism ; or if it shall seem more expedient to be quite disused, whether this reason should be published. That in ancient liturgies no cross was confined upon the party but where oil also was used ; and 10 therefore oil being now omitted, so may also that which was concomitant with it, the sign of the cross. 21 . In private baptism the rubrick mentions that which must not be done, that the minister may dip the child in water being at the point of death. i5 22. Whether in the last rubrick of confirmation, those words be to be left out, " and be undoubtedly saved." ^3. Whether the Catechism may not receive a little more enlargement. 24. Whether the times prohibited for marriage are quite 20 to be taken away. 25. Whether none hereafter shall have licenses to marry, nor be asked their banns of matrimony, that shall not bring with them a certificate from their ministers that they are instructed in their Catechism. 25 26. Whether these words in matrimony, " with my body I thee worship," shall not be thus altered, " I give thee power over my body." 27- Whether the last rubrick of marriage should not be mended, that new married persons should receive the com- 30 munion the same day of their marriage ; may not well be (or upon the Sunday following) when the communion is celebrated. 28. In the Absolution of the Sick, were it not plain to say, " I pronounce thee absolved ?" 29. The Psalm of Thanksgiving of Women after Child- 35 birth, were it not fit to be composed out of proper versicles taken from divers Psalms ? 30. May not the priest rather read the Communion in the desk, than go up to the pulpit ? CHAPTER VII.] appointed by the House of Lords. 277 31. The rubrick in the Commination leaves it doubtful, whether the Liturgy may not be read in divers places in the church. 32. In the Order of the Burial of all Persons, 'tis said, S " We commit his body to the ground, in sure and certain hope of resurrection to eternal life ;" why not thus, " knowing assuredly that the dead shall rise again 2" 33. In the collect next unto the Collect against the Pestilence, the clause perhaps to be mended : " for the 10 honour of Jesus Christ's sake. 34. In the Litany, instead of " fornication and all other deadly sin," would it not satisfy thus I " from fornication and all other grievous sins." 35. It is very fit that the imperfections of the metre in 1 5 the singing Psalms should be mended, and then lawful authority added unto them, to have them publickly sung before and after sermons, and sometimes instead of the hymns of Morning and Evening Prayer. II. a The first Address and Proposals of the Ministers. 20 May it please your most excellent Majesty, We your Majesty's most loyal subjects cannot but acknowledge it is a very great mercy of God, that imme- diately after your so wonderful and peaceable restoration unto your throne and government, (for which we bless his 30 Name,) he hath stirred up your royal heart as to a zealous testimony against all prophaneness in the people, so to endea.- vour an happy composing of the differences, and healing of the sad breaches which are in the church. And we shall according to our bounden duty become humble suitors at the 3S throne of grace, that the God of peace who hath put such a thing as this into your Majesty's heart, will by his heavenly wisdom and holy Spirit so assist you therein, and bring your a This address has been coi-rected from a BIS. copy preserved in the Taiines papers in the Bodleian, vol. xlix. fol. 7. T3 278 The first address and [documents. resolutions unto so perfect an effect and issue, that all the good people of these kingdoms may have abundant cause to rise up and bless you, and to bless God who hath delighted in you to make you his instrument in so happy a work. That as your glorious progenitor Henry VII. was happy in uniting 5 the houses of Lancaster and York, and your grandfather King James of blessed memory in uniting the kingdoms of England and Scotland, so this honour may be reserved for your Majesty as a radiant jewel in your crown, that by your princely wisdom and Christian moderation, the hearts of all lo yoiu: people may be united, and the unhappy differences and misunderstandings amongst brethren in matters ecclesiastical so composed, that the Lord may be one, and his Name one, in the midst of your dominions. In an humble conformity to this your Majesty''s Christian i5 design, we, taking it for granted that there is a firm agree- ment between our brethren and us in the doctrinal truths of the reformed religion, and in the substantial parts of divine worship, and that the differences are only in some various conceptions about the ancient form of church-governraent, 20 and some particulars about liturgy and ceremonies, do in all humble obedience to your Majesty represent, — that in as much as the ultimate end of church-government and ministry is, that holiness of life and salvation of souls may be effectually promoted, we humbly desire in the first place that we may be aS secured of those things in practice, of which we seem to be agreed in principles. 1. ^That those of our flocks who are serious and diligent about the matters of their salvation, may not by words of scorn, or any abusive usages be suffered to be reproachfully 30 handled ; but have liberty and encouragement in those Christian duties of exhorting and provoking one another unto love and good works, of building up one another in their most holy faith, and by all religious and peaceful means of furthering one another in the ways of eternal life ; they being 35 not therein opposite to church-assemblies, nor refusing the b This was put in because the serious practice of religion had been made the common scorn, and a few Christians praying or repeating a sermon together had been persecuted by some prelates as a heinous crime. Baxtkk. CHAPTER vii.J proposals of the ministers. 279 guidance and due inspection of their pastors, and being responsible for what they do or say. 2. ^That each congregation may have a learned, orthodox and godly pastor residing amongst them, to the end that the 5 people may be publickly instructed and edified by preaching every Lord's day, by catechising, and frequent administration of the Lord's supper, and of baptism, and other ministerial acts as the occasions and the necessities of the people may require both in health and sickness ; and that effectual pro- 10 vision of law be made, that such as are insufficient, negligent, or scandalous, may not be admitted to, or permitted in so sacred a function and employment. 3. *■ That none may be admitted to the Lord's supper, till they competently understand the principles of Christian reli- iSgion, and do personally and pubUckly own their baptismal covenant, by a credible profession of faith and obedience, not contradicting the same by a contrary profession, or by a scandalous hfe : and that unto such only confirmation (if continued in the church) may be administered : and that the 20 approbation of the pastors to whom the catechising and instructing of those under their charge do appertain, may be produced before any person receive confirmation ; which course we humbly conceive, will much conduce to the quieting of those sad disputes and divisions which have greatly troubled aS the church of God amongst us, touching church-members and communicants. 4. e That an effectual course be taken for the sanctification of the Lord's day, appropriating the same to holy exercises both in publick and private without unnecessary divertise- 30 ments ; it being certain and by long experience found, that the observation thereof is a special means of preserving c This was added because we knew what had been done, and was like to be done again. Baxter. d This was added because that the utter neglect of discipline by the over-hot 3S prelates had caused all our perplexities and confusions ; and in this point is the chiefest part of our difference with them indeed, and not about ceremonies. Baxter. e This was added because abundance of ministers had been cast out in the prelates days, for not reading publickly a book which allowed dancing and such sports on the Lord's day. Baxter. T4 280 The first address and [documents. and promoting the power of godliness, and obviating pro- phaneness. Then for the matters in difference, viz. Church-govern- ment, Liturgy, and Ceremonies, we most humbly represent unto your Majesty : 5 1. First, for Church-government ; that although upon just reasons we do dissent from that ecclesiastical hierarchy or prelacy disclaimed in the covenant, as it was stated and exercised in these kingdoms ; yet we do not, nor ever did re- nounce the true ancient primitive episcopacy or presidency as lo it was ballanced and managed by a due commixtion of pres- byters therewith, as a fit means to avoid corruptions, par- tiality, tyranny, and other evils which may be incident to the administration of one single person : which kind of attem- pered episcopacy or presidency, if it shall by your Majesty's i5 grave wisdom and gracious moderation, be in such a manner constituted, as that the forementioned, and other like evils may be certainly prevented, we shall humbly submit thereunto. And in order to an happy accommodation in this weighty business, we desire humbly to offer unto your Majesty some ^° of the particulars which we conceive were amiss in the episco- pal government, as it was practised before the year 1640. 1. The great extent of the bishops diocess, which was much too large for his own personal inspection, wherein he undertook a pastoral charge over the souls of all those ^^ within his bishoprick, which must needs be granted to be -too heavy a burthen for any one man's shoulders : the pastoral office being a work of personal ministration and trust, and that of the highest concernment to the souls of the people, for which they are to give an account to 3° Christ. 2. That by reason of this disability to discharge their duty and trust personally, the bishops did depute the admini- stration of much of their trust, even in matters of spiritual cognizance, to commissaries, chancellors, and officials, whereof 3.5 some were secular persons, and could not administer that power which originally appertaineth to the pastors of the church. 3. That those bishops who afiirm the episeopeil office to CHAPTER VII.] proposals of the ministers. 281 be a distinct order by divine right from that of the presbyter, did assume the sole power of ordination and jurisdiction to themselves. 4. That some of the bishops exercised an arbitrary S power, as by sending forth their books of articles in their visitations, and therein unwarrantably enquiring into several things, and swearing the church-wardens to present accord- ingly. So also by many innovations and ceremonies imposed upon ministers and people not required by la.w^; and by 1° suspending ministers at their pleasure. For reforming of which evils, we humbly crave leave to offer unto your Majesty, 1 . The late most reverend primate of Ireland his Reduc- tion of episcopacy unto the form of a synodical government, i5 received in the ancient church ; as a ground-work towards an accommodation and fraternal agreement in this point of ecclesiastical government : which we the rather do, not only in regard of his eminent piety and singular ability, as in all other parts of learning, so in that especially of the antiquities 30 of the church, but also because therein expedients are offered to the healing of these grievances. And in order to the same end, we further humbly desire that the suffragans or chorepiscopi, mentioned in the primate's Reduction, may be chosen by the respective synods, and by 25 that election be sufficiently authorized to discharge their trust. That the associations may not be so large as to make the discipline impossible, or to take off the ministers from the rest of their necessary employments. That no oaths or promises of obedience to the bishops, 30 nor any unnecessary subscriptions or engagements be made necessary to ordination, institution, induction, ministration, communion or immunities of ministers; they being respon- sible for any transgression of the law. And that no bishops nor any ecclesiastical governors, S^may at any time exercise their government by their own private will or pleasure ; but only by such rules, canons, and constitutions, as shall be hereafter by act of parliament rati- fied and established : and that sufficient provision of law be f This last clause is wanting in the MS. copy preserved in the Tanner papers. 282 The first address and [documents. made to secure both ministers and people against the evils of arbitrary government in the church. 2. CONCERNING THE LITUHGY. 1. We are satisfied in our judgments concerning the lawfulness of a liturgy, or form of publick worship ; provided 5 that it be for the matter agreeable unto the word of God, and fitly suited to the nature of the several ordinances, and necessities of the church ; neither too tedious in the whole, nor composed of too short prayers, unmeet repetitions or responsals ; not to be dissonant from the liturgies of other lo reformed churches ; nor too rigorously imposed ; nor the minister so confined thereunto, but that he may also make use of those gifts for prayer and exhortation which Christ hath given him for the service and edification of the church. 2. That inasmuch as the Book of Common Prayer hath in i5 it many things that are justly offensive and need amendment, hath been long discontinued, and very many, both ministers and people, persons of pious, loyal and peaceable minds, are therein greatly dissatisfied ; whereupon, if it be again im- posed, will inevitably follow sad divisions, and widening of the 20 breaches which your Majesty is now endeavouring to heal ; we do most humbly offer to your Majesty's wisdom, that for preventing so great evil, and for setthng the Church in unity and peace, some learned, godly and moderate divines of both perswasions, indifferently chosen, may be imployed to compile 25 such a form as is before described, as much as may be in Scripture words ; or at least to revise and effectually reform the old, together with an addition or insertion of some other varying forms in Scripture phrase, to be used at the minis- ter's choice ; of which variety and liberty there be instances in 36 the Book of Common Prayer. 3. CONCERNING CEREMONIES. We humbly represent that we hold our selves obliged, in every part of divine worship, to do all things decently, in order and to edification, and are willing therein to be deter- 3S mined by authority in such things as being meerly circum- stantial, are common to humane actions and societTes, and are to be ordered by the light of nature and Christian pru- CHAPTER VII.] proposals of the ministers. 283 dence, according to the general rules of the Word, which are always to be observed. And as to divers ceremonies formerly retained in the Church of England, we do in all humility offer unto your Mar 5 jesty these ensuing considerations. That the worship of God is in it self perfect, without hav- ing such ceremonies affixed thereto e. That the Lord hath declared himself in the matters that concern his worship to be " a jealous God ;" and this wor- 10 ship of his is certainly then most pure, and most agreeable to the simplicity of the gospel, and to his holy and jealous eyes, when it hath least of humane admixtures in things of them- selves confessedly unnecessary adjoyned and appropriated thereunto ; upon which account many faithful servants of the 1 5 Lord, knowing his word to be the perfect rule of faith and worship, by which they must judge of his acceptance of their services, and must be themselves judged, have been exceeding fearful of varying from his will, and of the danger of displeas- ing him by additions or detractions in such duties wherein 20 they must daily expect the communications of his grace and comfort, especially seeing that these ceremonies have been imposed and urged upon such considerations as di-aw too near to the significancy and moral efficacy of sacraments themselves. That they have, together with Popery, been rejected by 35 many of the reformed churches abroad, amongst whom, notwithstanding, we doubt not but the Lord is worshipped decently, orderly, and in the beauty of holiness. That ever since the reformation they have been matter of contention and endless disputes in this Church, and have been 30 a cause of depriving the Church of the fruit and benefit which might have been reaped from the labours of many learned and godly ministers, some of whom judging them unlawful, others unexpedient, were in conscience unwilling to be brought under the power of them. 3S That they have occasioned, by the offence taken at them by many of the people, heretofore, great separations from our e To this clause the Tanner MS. adds the following words : "for did they contribute anything to that necessary decency wliich the apostle requires, we might expect to meet with them in the apostle's time ; there being no reason to induce us to the use of them which might not have induced them." 284 The first address and [documents. Church, and so have rather prejudiced than promoted the unity thereof; and at this time, by reason of their long disuse, may be more likely than ever heretofore to produce the same inconvenienoies. That they are at best but indifferent, and in their nature 5 mutable; and that it is, especially in various exigencies of the church, very needful and expedient that things in them- selves mutable be sometimes actually changed, lest they should, by perpetual permanency and constant use, be judged by the people as necessary as the substantials of worship lo themselves. And though we do most heartily acknowledge your Ma^ jesty to be custos utrimque tdbulce, and to be supream gover- nour over all persons, and in all things and causes, as weU ecclesiastical as civil, in these your Majesty's dominions, yet i5 we humbly crave leave to beseech your Majesty to consider whether, as a Christian magistrate, you be not as well obliged by that doctrine of the apostle touching things indifferent, in not occasioning an offence to weak brethren, as the apostle him- self (then one of the highest officers in the church of Clirist) 20 judged himself to be obliged by ; and whether the great work wherewith the Lord hath intrusted your Majesty be not rather to provide by your sacred authority that the things which are necessary, by virtue of divine command, in his worship should be duly performed, than that things unneces- 25 sary should be made by humane command necessary and penal. And how greatly pleasing it will be to the Lord that your Majesty's heart is so tenderly and religiously compas- sionate to such of his poor servants differing in some small matters, who prefer the peace of their consciences in God's 3° worship above all their civil concernments whatsoever. May it therefore please your Majesty, out of your princely care of healing our sad breaches, graciously to grant, that kneeling at the sacrament of the Lord's supper, and such holydays as are but of humane institution, may not beS^ imposed upon such as do conscientiously scruple the observa/- tion of them : and that the use of the surplice and cross in baptism, and bowing at the name of Jesus rather than the name of Christ or Emanuel, or other names whereby that divine Person, or either of the other divine Persons, is nomi- CHAPTER VII.] proposals of the ministers. 285 nated, may be abolished; these things being, in the judg- ment of the imposers themselves, but indifferent and mutable, in the judgment of others a rock of offence, and in the judg- ment of all not to be valued with the peace of the church. 5 We likewise humbly represent unto your most excellent Majesty, that divers ceremonies which we conceive have no foundation in the law of the land, as erecting altars, bowing towards them, and such like, have been not only introduced, but in some places imposed; whereby an arbitrary power 10 was usurped, divers ministers of the gospel, though conform- able to the established ceremonies, troubled, some reverend and learned bishops offended, the Protestants grieved, and the Papists pleased, as hoping that those innovations might make way for greater changes. i5 May it therefore please your Majesty, by such ways as your royal wisdom shall judge meet, effectually to prevent the imposing and using of such innovations for the future, that so, according to the pious intention of your royal grandfather King James of blessed memory, the publick worship may be 20 free, not only from blame but from suspicion. In obedience to your Majesty's royal pleasure gra- ciously signified to us, we have tendered to your most excellent Majesty what we humbly conceive may most conduce to the glory of God, to the peace and reforma- ts tion of the Church, and to the taking away not only of our differences, but the roots and causes of them. We humbly beg your Majesty's favourable acceptance of these our loyal and conscientious endeavours to serve h your Majesty and the Church of Christ, and 30 your gracious pardon if in any thing or expression we answer not your Majesty's expectation ; professing be- fore your Majesty, and before the Lord, the searcher of hearts, that we have done nothing out of strife, vain glory, or emulation, but have sincerely offered what 35 we apprehend most seasonable, as conducing to that happy end of unity and peace which your Majesty doth so piously prosecute. h The words " your Majesty and " are wanting in the Tanner MS. 286 King Charles' declaration [documents. We humbly lay our selves, and these bur addresses, at your Majesty's feet, professing our unfeigned resolu- tion to live and die your Majesty's faithful, loyal and obedient subjects ; and humbly implore your gracious Majesty, according unto your princely wisdom andS fatherly compassion, so to lay your hand upon the bleeding rents and divisions that are amongst us, that there may be an healing of them : so shall your throne be greater than the throne of your fathers ; in your days the righteous shall flourish, peace shall run down lo like a river, and the generations to come shall call you blessed. III. His Majesty's Declaration to all Ms loving subject of his kingdom of England and dominion of Wales, concerning ecclesiastical affairs. iS Ohakles Rex. How much the peace of the state is concerned in the peace of the Church, and how difficult a thing it is to preserve order and government in civil, whilst there is no order or govern- ment in ecclesiastical affairs, is evident to the world ; and this 20 little part of the world, our own dominions, hath had so late experience of it, that we may very well acquiesce in the con- clusion, without enlarging ourself in discourse upon it, it being a subject we have had frequent occasion to contemplate upon, and to lament, abroad as well as at home. 2S In our letter to the speaker of the house of commons from Breda we declared how much we desired the advancement and propagation of the Protestant religion ; that " neither the unkindness of those of the same faith towards us, nor the civilities and obligations from those of a contrary profession 30 (of both which we have had abundant evidence) could in the least degree startle us, or make us swerve from it, and that CHAPTER VII.] concerning ecclesiastical affairs. 287 nothing can be proposed to manifest our zeal and aifection for it, to which we will not readily consent :" and we said then, " that we did hope in due time, ourself to propose somewhat for the propagation of it, that will satisfy the world, 5 that we have always made it both our care and our study, and have enough observed what is most like to bring disad- vantage to it." And the truth is, we do think ourself the more competent to propose, and with God's assistance to determine many things now in difference, from the time we I ©have spent, and the experience we have had in most of the reformed churches abroad, in France, in the Low Countries, and in Germany, where we have had frequent conferences with the most learned men, who have unanimously lamented the great reproach the Protestant religion undergoes from i5 the distempers and too notorious schisms in matters of religion in England : and as the most learned amongst them have always with great submission and reverence acknow- ledged and magnified the established government of the Church of England, and the great countenance and shelter 20 the Protestant religion received from it, before these un- happy times ; so many of them have with great ingenuity and sorrow confessed, that they were too easily misled by misin- formation and prejudice into some disesteem of it, as if it had too much complied with the Church of Rome ; whereas they 25 now acknowledge it to be the best fence God hath yet raised against Popery in the world ; and we are persuaded they do with great zeal wish it restored to its old dignity and veneration. When we were in Holland, we were attended by many 30 grave and learned ministers from hence, who were looked upon as the most able and principal assertors of the Pres- byterian opinions; with whom we had as much conference, as the multitude of affairs which were then upon us would permit us to have, and to our great satisfaction and comfort 33 found them persons full of affection to us, of zeal for the peace of the Church and state, and neither enemies, as they have been given out to be, to episcopacy, or liturgy, but modestly to desire such alterations in either, as without shaking found- ations, might best allay the present distempers, which the 288 King Charles' declaration [documents. indisposition of the time and the tenderness of some men's consciences had contracted. For the better doing whereof, we did intend, upon our first arrival in this kingdom, to call a synod of divines, as the most proper expedient to provide a proper remedy for all those differences and dissatisfactions 5 which had or should arise in matters of religion ; and in the mean time, we published in our declaration from Breda, " a liberty to tender consciences, and that no man should be disquieted or called in question for differences of opinion in matter of religion, which do not disturb the peace of the lo kingdom ; and that we shall be ready to consent to such an act of parliament, as upon ^mature deliberation shall be offered to us, for the full gi-aiiting that indulgence." Whilst we continued in this temper of mind and resolution, and have so far complied with the persuasion of particular i5 persons, and the distemper of the time, as to be contented with the exercise of our religion in our own chapel, according to the constant practice and laws established, without en- joining that practice, and the observation of those laws in the churches of the kingdom ; in which we have undergone the 20 censure of many, as if we were without that zeal for the Church which we ought to have, and which by G-od's grace we shall always retain ; we have found ourself not so candidly dealt with as we have deserved, and that there are unquiet and restless spirits, who without abating any of their own 25 distemper in recompense of the moderation they find in us, continue their bitterness against the Church, and endeavour to raise jealousies of us, and to lessen our reputation by their reproaches, as if we were not true to the professions we have made : and in order thereunto, they have very unseasonably 30 caused to be printed, published, and dispersed throughout the kingdom a declaration heretofore printed in our name during the time of our being in Scotland, of which we shall say no more than that the circumstances, by which we were enforced to sign that declaration, are enough known to the world ; 3S and that the worthiest and greatest part of that nation did even then detest and abhor the ill usage of us in that parti- cular, when the same tyranny was exercised there by the power of a few ill men, which at that time had spread itself CHAPTER vu.] concerning ecclesiastical affairs. 289 over this kingdom ; and therefore we had no reason to expect that we should at this season, when we are doing all we can to wipe out the memory of all that hath been done amiss by other men, and, we thank God, have wiped it out of our own 5 remembrance, have been ourself assaulted with those re- proaches, which we will likewise forget. Since the printing this declaration, several seditious pamph- lets and queries have been published and scattered abroad to infuse dislike and jealousies into the hearts of the people, and 10 of the army ; and some who ought rather to have repented the former mischief they have wrought, than to have en- deavoured to improve it, have had the hardiness to publish, that the doctrine of the Church, against which no man, with whom we have conferred, hath excepted, ought to be re- i5 formed as well as the discipline. . This over passionate and turbulent way of proceeding, and the impatience we find in many for some speedy determina- tion in these matters, whereby the minds of men may be composed, and the peace of the Church established, hath 30 prevailed with us to invert the method we had proposed to ourself, and even in order to the better calling and composing of a synod (which the present jealousies will hardly agree upon) by the assistance of God's blessed Spirit which we daily invoke and supplicate, to give some determination our- 25 self to the matters in difference, until such a synod may be called as may without passion or prejudice give us such further assistance . towards a perfect union of affections, as well as submission to authority, as is necessary : and we are the rather induced to take this upon us, by finding upon the 30 full conference we have had with the learned men of several persuasions, that the mischiefs, under which both the Church and state do at present suffer, do not result from any formed doctrine or conclusion which either pai"ty maintains or avows, but from the passion, and appetite, and interest of particular „g persons, who contract greater prejudice to each other from those affections, than would naturally rise from their opinions; and those distempers must be in some degree allayed, before the meeting in a synod can be attended with better success, than their meeting in other places, and their discourses in 290 King Charles' declaration [documents. pulpits have hitherto . been ; and till all thoughts of viqtory are laid asrde, the humble and necessary thoughts for the vindication of truth cannot be enough entertained. We must for the honour of all those of either persuasion, with whom we have conferred, declare, that the professions 5 and desires of all for • the advancement of piety and true godliness are the same ; their professions of zeal for the peace of the Church the same ; of affection and duty to us the same : they all approve episcopacy ; they all approve a set form of Liturgy ; and they all disprove and dislike the lo sin of sacrilege, and the alienation of the revenue of the Church ; and if upon these excellent foundations, in submis- sion to which there is such a harmony of affections, any superstructures should be raised, to the shaking those found- ations, and to the contracting and lessening the blessed gift i5 of charity, which is a vital part of Christian rehgion, we shall think ourself very unfortunate, and even suspect that we are defective in that administration of government with which God hath entrusted us. We need not profess the high affection and esteem we 20 have for the Church of England as it is established by law, the reverence to which hath supported us with God''s blessing against many temptations ; nor do we think that reverence in the least degree diminished by our condescensions, not pe- remptorily to insist on some particulars of ceremony, which 25 however introduced by the piety, and devotion, and order of former times, may not be so agreeable to the present, but may even lessen that piety and devotion, for the improvement whereof they might happily be first introduced, and conse- quently may well be dispensed with; and we hope this 30 charitable compliance of ours will dispose the minds of all men to a cheerful submission to that authority, the preserva- tion whereof is so necessary for the unity and peace of the Church ; and that they will acknowledge the support of the episcopal authority to be the best support of religion, by 35 being the best means to contain the minds of men within the rules of government : and they who would restrain the exerr cise of that holy function within the rules which were observed in the primitive times, must remember and consider CHAPTER VII.] concerning ecclesiastical affairs. 291 that the ecclesiastical power being in those blessed- times always subordinate and subject to the civil, it was likewise proportioned to such an extent of jurisdiction, as was most agreeable to that; and as the sanctity, and simplicity, and 5 resignation of that a^e did then refer many things to the bishops, which the policy of succeeding ages would not admit, at least did otherwise provide for, so it can be no reproach to primitive episcopacy, if where there have been great altera- tions in the civil government, from what was then, there have TO been likewise some difference and alteration in the ecclesias- tical, the essence and foundation being still preserved. And upon this ground, without taking upon us to censure the government of the Church in other countries, where the government of the state is different from what it is here, or 1 5 enlarging burself upon the reasons why, whilst there was an imagination of erecting a democratical government here in the state, they should be willing to continue an aristocratical government in the Church, it shall suffice to say, that since by the wonderful blessing of God the hearts of this whole 20 nation are returned to an obedience to monarchic goveruT ment in the state, it must be very reasonable to support that government in the Church, which is established by law, and with which the monarchy hath flourished through so many ages, and which is in truth as ancient in this island as the 25 Christian monarchy thereof, and which hath always in some respects or degrees been enlarged or restrained, as hath been thought most conducing to the peace and happiness of the kingdom; and therefore we have not the least doubt,' biit that the present bishops will think the present concessions go now made by us to allay the present distempers, very just and reasonable, and will very cheerfully conform themselves thereunto. I. We do in the first place declare our purpose and reso^ lution is and shall be to promote the power of godliness, to 3S encourage the exercises of religion both public and private, and to take care that the Lord's day be appHed to holy exercises, without unnecessary divertisements ; and that in- sufficient, negligent, and scandalous ministers be not per- mitted in the Church ; and that as the present bishops are r 7, 292 Kitig Charles' declaration [documents. known to be men of great and exemplary piety in their lives, which they have manifested in their notorious and unex- ampled sufferings during these late distempers, and of great and known sufficiency of learning, so we shall take special care, by the assistance of God, to prefer no men to that office 5 and charge, but men of learning, virtue, and piety, who may be themselves the best examples to those who are to be governed by them ; and we shall expect and provide the best we can, that the bishops be frequent preachers, and that they do very often preach themselves in some church of their lo diocese, except they be hindered by sickness, or other bodily infirmities, or some other justifiable occasion, which shall not be thought justifiable if it be frequent. II. Because the dioceses, especially some of them, are thought to be of too large extent, we will appoint such a iS number of suffragan bishops in every diocese, as shall be sufficient for the due performance of their work. III. No bishop shall ordain, or exercise any part of juris- diction which appertains to the censures of the Church, without the advice and assistance of the presbyters ; and no 2© chancellors, commissaries, or officials, as such, shall exercise any act of spiritual jurisdiction in these cases, viz. excommu- nication, absolution, or wherein any of the ministry are con- cerned, with reference to their pastoral charge. However our intent and meaning is to uphold and maintain the profes- 25 sion of the civil law so far and in such matters, as it hath been of use and practice within our kingdoms and dominions; albeit as to excommunication, our will and pleasure is, that no chancellor, commissary, or official shall decree any sen- tence of excommunication, or absolution, or be judges in 30 those things wherein any of the ministry are concerned, as is aforesaid. Nor shall the archdeacon exercise any jurisdiction without the advice and assistance of six ministers of his arch- deaconry, whereof three to be nominated by the bishop, and three by the election of the major part of the presbyters sS within the archdeaconry. IV. To the end that the deans and chapters may be the better fitted to afford counsel and assistance to the bishops, both in ordination and the other offices mentioned before, we CHAPTER VII.] concerning ecclesiastical affairs. 293 will take care that those preferments be given to the most learned and pious presbyters of the diocese ; and moreover, that an equal number (to those of the chapter) of the most learned, pious, and discreet presbyters of the same diocese, 5 annually chosen by the major vote of all the presbyters of that diocese present at such elections, shall be always ad- vising and assisting, together with those of the chapter, in all ordinations, and in every part of jurisdiction, which apper- tains to the censures of the Church, and at all other solemn 10 and important actions in the exercise of the ecclesiastical jurisdiction, wherein any of the ministry are concerned : pro- vided that at all such meetings the number of the ministers so elected, and those present of the chapter shall be equal, and not exceed one the other, and that to make the numbers 1 5 equal, the juniors of the exceeding number be withdrawn, that the most ancient may take place ; nor shall any suffragan bishop ordain, or exercise the forementioned offices and acts of spiritual jurisdiction, but with the advice and assistance of a sufficient number of the most judicious and pious presbyters 20 annually chosen as aforesaid within his precincts : and our will is that the great work of ordination be constantly and solemnly performed by the bishop and his aforesaid pres- bytery, at the four set times and seasons appointed by the Church for that purpose. 25 V. We will take care that confirmation be rightly and solemnly performed, by the information and with the consent of the minister of the place; who shall admit none to the Lord's supper, till they have made a credible profession of their faith, and promised obedience to the will of God, 30 3'CCording as is expressed in the considerations of the rubric before the Catechism ; and that all possible diligence be used for the instruction and reformation of scandalous oflFenders, whom the minister shall not suffer to partake of the Lord's table, until they have openly declared themselves to have ,S truly repented and amended their former naughty lives, as is partly expressed in the rubric, and more fully in the canons ; provided there be place for due appeals to superior powers. But besides the suffragans and their presbytery, every rural diean (those deans, as heretofore, to be nominated by the U3 294 King Charles' declaration [documents. bishop of the diocese) together with three or four ministers of that deanery, chosen by the major part of all the ministers within the same, shall meet once in every month, to receive such complaints as shall be presented to them by the minis- ters or churchwardens of the respective parishes ; and also to 5 compose all such differences betwixt party and party as shall be referred unto them by way of arbitration, and to convince offenders, and reform all such things as they find amiss, by their pastoral reproofs and admonitions, if they may be so reformed ; and such matters as they cannot by this pastoral 10 and persuasive way compose and reform, are by them to be prepared for, and presented to the bishop ; at which meeting any other ministers of that deanery may, if they please, be present and assist. Moreover, the rural dean and his assist- ants are in their respective divisions to see, that the children i3 and younger sort be carefully instructed by the respective ministers of every parish, in the grounds of Christian religion, and be able to give a good account of their faith and. know- ledge, and also of their Christian conversation conformable thereunto, before they be confirmed by the bishop, or ad- 20 mitted to the sacrament of the Lord's supper. VI. No bishop shall exercise any arbitrary power, or do or impose any thing upon the clergy or the people, but what is according to the known law of the land. VII. We are very glad to find, that all with whom we 25 have conferred, do in their judgments approve a liturgy, or set form of public worship to be lawful; which in our judg- ment for the preservation of unity and uniformity we conceive to be very necessary : and though we do esteem the Liturgy of the Church of England, contained in the Book of Common 30 Prayer, and by law established, to be the best we have seen ; and we believe that we have seen all that are extant and used in this part of the world, and well know what reverence most of the reformed Churches, or at least the most learned men in those Churches have for it ; yet since we find some exceptions 35 made against several things therein, we will appoint an equal number of learned divines of both persuasions, to review the same, and to make such alterations. as shall be thought most necessary, and some additional forms (in the scripture phrase CHAPTER VII.] concermng ecclesiastical affairs. 295 as near as may be) suited unto the nature of the several parts of worship, and that it be left to the minister's choice to use one or other at his discretion. In the mean time, and till this be done, although vs^e do heartily wish and desire, that 5 the ministers in their several churches, because they dislike some clauses and expressions, would not totally lay aside the use of the Book of Common Prayer, but read those parts, against which there can be no exception ; which would be the best instance of declining those marks of distinction, which 10 we so much labour and desire to remove; yet in compassion to divers of our good subjects, who scruple the use of it as now it is, our will and pleasure is, that none be punished or troubled for not using it, until it be reviewed, and effectually reformed, as aforesaid. 1 5 VIII. Lastly, concerning ceremonies, which have adminis- tered so much matter of difference and contention, and which have been introduced by the wisdom and authority of the Church, for edification and the improvement of piety, we shall say no more, but that we have the more esteem of all, and 30 reverence for many of them, by having been present in many of those Churches, where they are most abolished, or discoun- tenanced ; and it cannot be doubted, but that as the universal Church cannot introduce one ceremony in the worship of God, that is contrary to God's word expressed in the Scrip- 25ture, so every national Church, with the approbation and consent of the sovereign power, may, and hath always intro- duced such particular ceremonies, as in that conjuncture of time are thought most proper for edification and the neces- sary improvement of piety and devotion in the people, though 30 the necessary practice thereof cannot be deduced from Scrip- ture ; and that which before was, and in itself is indifferent, ceases to be indifferent, after it is once established by law : and therefore our present consideration and work is to gratify the private consciences of those, who are grieved with 35 the use of some ceremonies, by indulging to and dispensing with their omitting those ceremonies, not utterly to abolish any which are established by law, (if any are practised con- trary to law, the same shall cease,) which would be unjust, and of ill example ; and to impose upon the conscience of U4 ^96 King Charles^ declaration [documents. some, for the satisfaction of the conscience of others, which is otherwise provided for. As it could not be reasonable that men should expect, that we should ourself decline, or enjoin others to do so, to receive the blessed sacrament upon our knees, which in our conscience is the most humble, most 5 devout, and most agreeable posture for that holy duty, because some other men, upon reasons best, if not only, known to themselves, choose rather to do it sitting or stand- ing; we shall leave all decisions and determinations of that kind, if they shall be thought necessary for a perfect and lo entire unity and uniformity throughout the nation, to the advice of a national synod, which shall be duly called after a httle time, and a mutual conversation between persons of different persuasions hath mollified those distempers, abated those sharpnesses, and Extinguished those jealousies, which i5 make men unfit for those consultations; and upon such advice, we shall use our best endeavour, that such laws may be established, as may best provide for the peace of the Church and state. Provided that none shall be denied the sacrament of the Lord's supper, though they do not use the 20 gesture of kneeling in the act of receiving. In the mean time, out of compassion and compliance to- wards those who would forbear the cross in baptism, we are content that no man shall be compelled to use the same, or suffer for not doing it ; but if any parent desire to have his 25 child christened according to the form used, and the minister will not use the sign, it shall be lawful for that parent to procure another minister to do it ; and if the proper minister shall refuse to omit that ceremony of the cross, it shall be lawful for the parent, who would not have his child so bap- 30 tized, to procure another minister to do it, who will do it according to his desire. No man shall be compelled to bow at the name of Jesus, or suffer in any degree for not doing it, without reproaching those who out of their devotion continue that ancient cere- 35 mony of the Church. For the use of the surplice, we are contented that all men be left to their liberty to do as they shall think fit, without suffering in the least degree for wearing or not wearing it ; CHAPTER VII.] concerning ecclesiastical affairs. 297 provided that this liberty do not extend to our own chapel, cathedral or collegiate churches, or to any college in either of our universities, but that the several statutes and customs for the use thereof in the said places, be there observed as 5 formerly. And because some men, otherwise pious and learned, say they cannot conform unto the subscription required by the canon, nor take the oath of canonical obedience ; we are content, and it is our will and pleasure (so they take the I o oaths of allegiance and supremacy) that they shall receive ordination, institution, and induction, and shall be permitted to exercise their function, and to enjoy the profits of their livings, without the said subscription or oath of canonical obedience ; and moreover, that no persons in the universities 1 5 shall for the want of such subscription be hindered in the taking of their degrees. Lastly, that none be judged to forfeit his presentation or benefice, or be deprived of it, upon the statute of the thirteenth of Queen Elizabeth, chapter the twelfth, so he read and declare his assent to all the articles 20 of religion, which only concern the confession of the true Christian faith, and the doctrine of the sacraments comprised in the Book of Articles in the said statute mentioned. In a word, we do again renew what we have formerly said in our declaration from Breda, for the liberty of tender consciences, aS that no man shall be disquieted or called in question for differences of opinion in matters of religion, which do not disturb the peace of the kingdom : and if any have been dis- turbed in that kind since our arrival here, it hath not pro- ceeded from any direction of ours. 30 To conclude, and in this place to explain what we men- tioned before, and said in our letter to the house of commons from Breda, that " we hoped in due time, ourself to propose somewhat for the propagation of the Protestant religion, that will satisfy the world, that we have always made it both our 3S care and our study, and have enough observed what is most like to bring disadvantage to it;" we do conjure all our loving subjects to acquiesce in and submit to this our declaration concerning those differences, which have so much disquieted the nation at home, and given such offence to the Protestant 298 King Charles' declaration. [documents. Churches abroad, and brought such reproach upon the Pro- testant religion in general, from the enemies thereof; as if upon obscure notions of faith and fancy, it did admit the practice of Christian duties and obedience to be discoun- tenanced and suspended, and introduce a license in opinions 5 and manners, to the prejudice of the Christian faith. And let us all endeavour, and emulate each other in those endea- vours, to countenance and advance the Protestant religion abroad, which will be best done by supporting the dignity and reverence due to the best reformed Protestant Church at lo home ; and which being once freed from the calumnies and reproaches it hath undergone from these late ill times, will be the best shelter for those abroad, which will by that counte- nance both be the better protected against their enemies, and be the more easily induced to compose the differences amongst iS themselves, which give their enemies more advantage against them : and we hope and expect that all men will hence- forward forbear to vent any such doctrine in the pulpit, or to endeavour to work in such manner upon the affections of the people, as may dispose them to an iU opinion of us and the 20 government, and to disturb the peace of the kingdom ; which if all men will in their several vocations endeavour to pre- serve with the same affection and zeal we ourself will do, all our good subjects will by God's blessing upon us enjoy as great a measure of felicity as this nation hath ever done, and 25 which we shall constantly labour to procure for them, as the greatest blessing God can bestow upon us in this world. Given at our court at Whitehall this twenty-fifth day of October, mdclx. IV. Tlw King's Warrant for the Conference at the Savoi/. 30 Charles the Second, by the grace of God,- king of England, Scotland, France and Ireland, defender of the faith, &c. To our trusty and well-beloved the most Reverend CHAPTER vii.] Conference at the Savoy. 299 Father in God Accepted Archbishop of York, the Right Reverend Fathers in Grod Gilbert Bishop of London, John Bishop of Durham, John Bishop of Rochester, Henry Bishop of Chichester, Humphrey Bishop of Sarum, George Bishop of S Worcester, Robert Bishop of Lincoln, Benjamin Bishop of Peterburgh, Bryan Bishop of Chester, Richard Bishop of Carlisle, John Bishop of Exeter, Edward Bishop of Norwich, and to our trusty and well-beloved the Reverend Anthony Tuckney Dr. in Divinity, John Conant Dr. in Divinity, Wil- loliam Spurstow Dr. in Divinity, John Wallis Dr. in Divinity, Thomas Manton Dr. in Divinity, Edmund Calamy Batchelor in Divinity, Richard Baxter Clerk, Arthur Jackson Clerk, Thomas Case, Samuel Clark, Matthew Newcomen Clerks, and to our trusty and well-beloved Dr. Earles Dean of West- i5 minster, Peter Heylin Dr. in Divinity, John Hacket Dr. in Divinity, John Barwick Dr. in Divinity, Peter Gunning Dr. in Divinity, John Pearson Dr. in Divinity, Thomas Pierce Dr. in Divinity, Anthony Sparrow Dr. in Divinity, Herbert Thorndike Batchelor in Divinity, Thomas Horton Dr. in 20 Divinity, Thomas Jacomb Dr. in Divinity, William Bates, John Rawlinson Clerks, William Cooper Clerk, Dr. John Lightfoot, Dr. John CoUins, Dr. Benjamin Woodbridge, and William Drake Clerk, greeting. Whereas by our Declaration of the five and twentieth of October last concerning ecclesi- 25 astical affairs, we did amongst other things express an esteem of the Liturgy of the Church of England, contained in the Book of Common Prayer, and yet since we find some ex- ceptions made against several things therein, we did by our said Declaration declare we would appoint an equal num- 3ober of learned divines of both perswasions, to review the same, and to make such alterations therein as shall be thought most necessary, and some additional forms in the Scripture phrase, as near as might be, suited to the nature of the several parts of worship ; we therefore in accomplishment of 35 our said will and intent, and of our continued and constant care and study for the peace and unity of the churches within our dominions, and for the removal of all exceptions and differ- ences, and the occasions of such differences and exceptions from amongst our good subjects for or concerning the said Book of 300 The King's warrant fm' [documents. Common Prayer, or any thing therein contained, do by these our letters patents require, authorize, constitute and appoint you the said Accepted Archbishop of York, Gilbert Bishop of London, John Bishop of Durham, John Bishop of Rochester, Henry Bishop of Chichester, Humphrey Bishop of Sarum, Georges Bishop of Worcester, Robert Bishop of Lincoln, Benjamin Bishop of Peterburgh, Bryan Bishop of Chester, Richard Bishop of Carlisle, John Bishop of Exeter, Edward Bishop of Norwich, Anthony Tuckney, John Conant, William Spur- stow, John Walhs, Thomas Manton, Edmund Calamy, Richard lo Baxter, Arthur Jackson, Thomas Case, Samuel Clark and Matthew Newcomen, to advise upon and review the said Book of Common Prayer, comparing the same with the most ancient Liturgies which have been used in the Church, in the primitive and purest times : and to that end to assemble i5 and meet together, from time to time, and at such times, within the space of four kalender months now next ensuing, in the Masters lodgings in the Savoy in the Strand in the county of Middlesex, or in such other place or places as to you shall be thought fit and convenient, to take into your 20 serious and grave considerations, the several directions, rules and forms of prayer, and things in the said Book of Common Prayer contained, and to advise and consult upon and about the same, and the several objections and exceptions which shall now be raised against the same. And if occasion be, to 25 make such reasonable and necessary alterations, corrections and amendments therein, as by and between you the said archbishop, bishops, doctors, and persons hereby required and authorized to meet and advise as aforesaid, shall be agreed upon to be needful or expedient for the giving satis- 3° faction unto tender consciences, and the restoring and con- tinuance of peace and unity, in the churches under our pro- tection and government ; but avoiding, as much as may be, all unnecessary' alterations of the forms and Liturgy where- with the people are already acquainted, and have so long re- 35 ceived in the Church of England. And our will and pleasure ' In some copies (as in Kennet's Register, Wilkins' Cone, &c.) this is " abbre- viations." In Baxter's Life, written by himself, it is " alterations." NichoUs notices hoth readings. CHAPTER VII.] the Conference at the Savoy. 301 is, that when you the said archbishop, bishops, doctors and persons authorized and appointed by these our letters patents, to meet, advise and consult upon and about the premises, as aforesaid, shall have drawn your consultations to any resolu- 5 tion and determination, which you shall agree upon as needful or expedient to be done for the altering, diminishing or en- larging the said Book of Common Prayer, or any part thereof, that then you forthwith certifie and present unto us in writing, under your several hands, the matters and things 10 whereupon you shall so determine, for our approbation; and to the end the same, or so much thereof as shall be ap- proved by us, may be established. And forasmuch as the said archbishop and bishops, having several great charges to attend, which we would not dispense with, or that the same iS should be neglected upon any great occasion whatsoever, and some of them being of great age and infirmities, may not be able constantly to attend the execution of the service and authority hereby given and required by us in the meetings and consultations aforesaid, we will therefore, and do hereby 20 require and authorize you the said Dr. Earles, Peter Heylin, John Hacket, John Barwick, Peter Gunning, John Pearson, Thomas Pierce, Anthony Sparrow, and Herbert Thorn- dike, to supply the place or places of such of the said arch- bishop and bishops (other than the said Edward Bishop of 25 Norwich) as shall by age, sickness, infirmity, or other occa- sion, be hindred from attending the said meetings or consulta- tions, (that is to say) that one of you the said Dr. Earles, Peter Heylin, John Hacket, John Barwick, Peter Gunning, John Pearson, Thomas Pierce, Anthony Sparrow, and Her- Sobert Thorndike shall from time to time supply the place of each one of them, the said archbishop and bishops, other than the said Edward Bishop of Norwich, which shall happen to be hindred, or to be absent from the said meeting or consultations, and shall and may advise, consult, and de- 3Stermine, and also certifie and execute, all and singular the powers and authorities before mentioned, in and about the premises, as fully and absolutely, as such archbishop or bishops, which shall so happen to be absent, should or might do by vertue of these our letters patents, or any thing therein 302 Conference at the Savoy. [documents. contained, in case he or they were personally present. And wherieas in regard of the distance of some, the infirmities of others, the multitude of constant imployments, and other incidental impediments, some of you the said Edward Bishop of Norwich, Anthony Tuckney, John Conant, William Spur- 3 stow, John Wallis, Thomas Manton, Edmund Calamy, Rich. Baxter, Arthur Jackson, Thomas Case, Samuel Clark, and Matthew Newcomen may be hindred from the constant attendance in the execution of the service aforesaid; we thercr fore will, and do hereby require and authorize you the said lo Tho. Horton, Thomas Jaoomb, WiUiam Bates, John Eawlin- son, William Cooper, John Lightfoot, John Collins, Benjamin Woodbridge, and William Drake to supply the place or places of such the commissioners last above mentioned, as shall by the means aforesaid, or any other occasion be iS hindred from the said meetings and consultations ; (that is to say) that one of you the said Thomas Horton, Thomas Jacomb, William Bates, John Rawlinson, William Cooper, Dr. Lightfoot, Dr. CoUins, Mr. Woodbridge, and Mr. Drake shall from time to time supply the place of each one of the 20 said commissioners last mentioned, which shall happen to be hindred, or be absent from the meetings and consultations; and shall and may advise, consult and determine, and also certifie and execute all and singular the powers and au- thorities before mentioned, in and about the premises, as fully 25 and absolutely as such of the said last mentioned commission- ers, which shall so happen to be absent, should or might do by vertue of these our letters patents, or any thing therein con- tained, in case he or they were personally present. In witness whereof we have caused these our letters to be 30 made patents. Witness our self at Westminster, the five and twentieth day of March, in the thirteenth year of our reign. Per ipsum Begem BARKER. CHAPTER VII.] The exceptions against 4-c. 303 V. The exceptions against the BooJc of Common Prayer. Acknowledging with all humility and thankfulness, his Majesty's most princely condescention and indulgence, to very many of his loyal subjects, as well in his Majesty's most S gracious Declaration, as particularly in this present commis- sion, issued forth in pursuance thereof; we doubt not but the right reverend bishops, and all the rest of his Majesty's commissioners intrusted in this work, will, in imitation of his Majesty's most prudent and Christian moderation and cle- lomency, judge it their duty (what we find to be the apostles' own practice) in a special manner to be tender of the Churches peace, to bear with the infirmities of the weak, and not to please themselves, nor to measure the consciences of other men by the light and latitude of their own, but seriously and 1 5 readily to consider and advise of such expedients, as may most conduce to the healing of our breaches, and uniting those that differ. And albeit we have an high and honourable esteem of those godly and learned bishops and others, who were the 20 first compilers of the publick Liturgy, and do look upon it as an excellent and worthy work, for that time, when the Church of England made her first step out of such a mist of popish ignorance and superstition wherein it formerly was involved ; yet considering that all human works do gradually arrive at 25 their maturity and perfection, and this in particular being a work of that nature, hath already admitted several emenda- tions since the first compiling thereof : It cannot be thought any disparagement or derogation either to the work it self, or to the compilers of it, or to those 30 who have hitherto used it, if after more than an hundred years, since its first composure, such further emendations be now made therein, as may be judged necessary for satisfying the scruples of a multitude of sober persons, who cannot at all (or very hardly) comply with the use of it, as now it is, 35 and may best sute with the present times after so long an en- 304 The exceptions against [documents. joyment of the glorious light of the gospel, and so happy a reformation. Especially considering that many godly and learned men have from the beginning all along earnestly de- sired the alteration of many things therein, and very many of hia Majesty's pious, peaceable, and loyal subjects, after so 5 long a discontinuance of it, are more averse from it than here- tofore : the satisfying of whom (as far as may be) will very much conduce to that peace and unity which is so much de- sired by all good men, and so much endeavoured by his most excellent Majesty. lo And therefore in pursuance of this his Majesty's most gracious commission, for the satisfaction of tender con- sciences, and the procuring of peace and unity amongst our selves, we judge meet to propose, First, that all the prayers, and other materials of the i5 Liturgy may consist of nothing doubtful or questioned amongst pious, learned, and orthodox persons, inasmuch as the pro- fessed end of composing them is for the declaring of the unity and consent of all who join in the publick worship ; it being too evident that the limiting of church-communion to things 20 of doubtful disputation, hath been in all ages the ground of schism and separation, according to the saying of a learned person «. " To load our publick forms with the private fancies upon which we differ, is the most soveraign way to perpetuate 25 schism to the world's end. Prayer, confession, thanksgiving, reading of the Scriptures, and administration of the sacra- ments in the plainest, and simplest manner, were matter enough to furnish out a sufficient Liturgy, though nothing either of private opinion, or of church-pomp, of garments, or 30 prescribed gestures, of imagery, of musick, of matter concern- ing the dead, of many superfluities which creep into the Church under the name of order and decency, did interpose itself. To charge Churches and Liturgies with things un- necessary, was the first beginning of all superstition, andsS when scruple of conscience began to be made or pretended, then schism began to break in. If the special guides and fathers of the Church would be a little sparing of incumbering e Mr. Hales. CHAPTER vii.J the Booh of Common Prayer. 305 churches with superfluities, or not over-rigid, either in re- viving obsolete customs, or imposing new, there would be far less cause of schism, or superstition ; and all the inconveni- ence were likely to ensue, would be but this, they should in so 5 doing yield a little to the imbecillity of their inferiors ; a thing which St. Paul would never have refused to do. Mean while, wheresoever false or suspected opinions are made a piece of Church-Liturgy, he that separates is not the sohismatick ; for it is alike unlawful to make profession of known, or sus- lopected falshood, as to put in practice unlawful or sus- pected action." II. Further, we humbly desire that it may be seriously con- sidered, that as our first reformers out of their great wisdom did at that time so compose the Liturgy, as to win upon the i5 papists, and to draw them into their Church-communion, by varying as little as they well could from the Eomish forms before in use ; so whether in the present constitution, and state of things amongst us, we should not according to the same rule of prudence and charity, have our Liturgy so com* 20 posed, as to gain upon the judgments and affection of all those who in the substantials of the protestant religion are of the same persuasions with our selves : inasmuch as a more firm union and consent of all such, as well in worship as in doctrine, would greatly strengthen the protestant interest 25 against all those dangers and temptations which our intestine divisions and animosities do expose us unto, from the com- mon adversary. III. That the repetitions, and responsals of the clerk and people, and the alternate reading of the psalms and hymns 30 which cause a confused murmur in the congregation, whereby what is read is less intelligible, and therefore unedifying, may be omitted : the minister being appointed for the people in all publick services appertaining unto God and the Holy Scrip- tures, both of the Old and New Testament, intimating the 3S people's part in publick prayer to be only with silence and reverence to attend thereunto, and to declare their consent in the close, by saying Amen. IV. That in regard the Litany (though otherwise contain, ing in it many holy petitions) is so framed, that the petitions The exceptions against [jjocumetmts. for a great part are uttered only by "the people, which we think not to be so consonant to Scripture, which makes the minister the mouth of the people to God in prayer, the parti-, culars thereof may be composed into one solemn prayer to be offered by the minister unto ^od for the /people. 5 V. That there be nothing in the Liturgy which may seem to countenance the observation of Lent as a religious fast ; the example of Christ's fasting forty days and nights being no more imitable, nor intended for the imitation of a Christian, than any other of his miraculous works were, or than Moses lo his forty days fast was for the Jews : and the act of parlia- ment, 5 Eliz. forbidding abstinence from flesh to be observed upon any other than a politick consideration, and punishing all those who by preaching, teaching, writing, or open speeches, shall notifie that the forbearing of flesh is of any i5 necessity for the.saving of thesoul, or that it is the service of God, otherwise than as other politick laws are. VI. That the religious observation of saints-days appointed to be kept as holy-days, and the vigils thereof without any foundation (as we conceive) in Scripture, may be omitted. 20 That if any be retained, they may be called festivals, and not holy-days, nor made equal with the Lord's-day, nor have any peculiar service appointed for them, nor the people be upon such days forced wholly to abstain from work, and that the names of a41 others now inserted in the Calender which are 25 not in the first and second books of Edward the Sixth, may be left out. VIL That the gift of prayer, being one special qualification for the work of the ministry bestowed by Christ in order to the edification of his Church, and to be exercised for these profit and benefit thereof, according to its various and emergent necessity ; it is desired that there may be no such imposition of the Liturgy, as that the exercise of that gift be thereby totally excluded in any part of publick worship. And further, considering , the great age of some ministers, 3S and infirmities of others, and the variety of several ser- vices oft-times concurring upon the same day, whereby it may be inexpedient to require every minister at all times to read the whole ; it may be left to the disci'etion of the minister, to CHAPTER VII.] the Book of Common Prayer. 307 omit part of it, as occasion shall require : which liberty we find to be allowed even in the first Common Prayer Book of Edward VI. VIII. That in regard of the many defects which have been S observed in that version of the Scriptures, which is used throughout the Liturgy (manifold instances whereof may be produced, as in the epistle for the first Sunday after Epiphany, taken out of Eomans xii. 1, " Be ye changed in your shape ;" and the epistle for the Sunday next before Easter, taken out 10 of Philippians ii. 5, " Found in his apparel as a man ;" as also the epistle for the fourth Sunday in Lent, taken out of the fourth of the Galatians, " Mount Sinai is Agar in Arabia, and bordereth upon the city which is now called Jerusalem." The epistle for St. Matthew's day taken out of the second i5 epistle of Corinth, and the 4th, " We go not out of kind." The gospel for the second Sunday after Epiphany, taken out of the second of John, " When men be drunk." The gospel for the third Sunday in Lent, taken ont of the 11th of Luke, " One house doth fall upon another." The gospel for the 20 Annunciation, taken out of the first of Luke, "This is the sixth month which was called barren," and many other places) ; we therefore desire instead thereof the new translation allowed by authority may alone be used. IX. That inasmuch as the Holy Scriptures are able to make aS us wise unto salvation, to furnish us throughly unto all good works, and contain in them all things necessary, either in doctrine to be believed, or in duty to be practised ; whereas divers chapters of the apocryphal books appointed to be read, are charged to be in both respects of dubious and uncertain 30 credit : it is therefore desired, that nothing be read in the church for lessons, but the Holy Scriptures of the Old and New Testament. X. That the minister be not required to rehearse any part of the Liturgy at the communion-table, save only those parts 3S which properly belong to the Lord's supper ; and that at such times only when the said holy supper is administred. XI. That as the word " minister" and not priest, or curate, is used in the Absolution, and in divers other places ; it may throughout the whole book be so used instead of those two X 3 308 The exceptions against [documents. words ; and that instead of the word " Sunday," the word " LordVday," may be every where used. XII. Because singing of psalms is a considerable part of pubHck worship, we desire that the version set forth and allowed to be sung in churches, may be amended ; or that we 5 may have leave to make use of a purer version. XIII. That all obsolete words in the Common-Prayer, and such whose use is changed from their first significancy, as " aread" used in the gospel for the Monday and Wednesday before Easter; " Then opened he their wits/' used in the gospel lo for Easter Tuesday, &c. may be altered unto other words generally received, and better understood. XIV. That no portions of the Old Testament, or of the Acts of the Apostles, be called " epistles," and read as such. XV. That whereas throughout the several offices, the phrase i5 is such as presumes all persons (within the communion of the church) to be regenerated, converted, and in an actual state of grace, (which, had ecclesiastical discipline been truly and vigorously executed, in the exclusion of scandalous and obsti- nate sinners, might be better supposed ; but there having 20 been, and still being a confessed want of that, (as in the Liturgy is acknowledged,) it cannot be rationally admitted in the utmost latitude of charity) : we desire that this may be reformed. XVI. That whereas orderly connection of prayers, and of ^S particular petitions and expressions, together with a com- petent length of the forms used, are tending much to edifi- cation, and to gain the reverence of people to them ; there appears to us too great a neglect of both, of this order, and of other just laws, of method. 30 PARTICULABLY. 1. The collects are generally short, many of them con- sisting but of one, or at most two sentences of petition ; and these generally ushered in with a repeated mention of the name and attributes of God, and presently concluding with 3^ the name and merits of Christ; whence are caused many unnecessary intercisions and abruptions, which when many petitions are to be ofiered at the same time, are neither CHAPTER vn.J the Booh of Common Prayer. 309 agreeable to scriptural examples, nor suited to the gravity and seriousness of that holy duty. 2. The prefaces of many collects have not any clear and special respect to the following petitions ; and particiJar 5 petitions are put together, which have not any due order, nor evident connection one with another, nor suitableness with the occasions upon which they are used, but seem to have fallen in rather casually, than from an orderly con- trivance. lo It is desired, that instead of those various collects, there may be one methodical and intire form of prayer composed out of many of them. XVII . That whereas the publick liturgy of a church should in reason comprehend the summ of all such sins as are ordinarily iS to be confessed in prayer by the church, and of such petitions and thanksgivings as are ordinarily by the church to be put up to God, and the publick catechisms or systems of doctrine, should summarily comprehend all such doctrines as are necessary to be believed, and these explicitly set down ; the 20 present liturgy as to all these seems very defective. PARTICULARLY. 1. There is no preparatory prayer in our address to God for assistance or acceptance ; yet many collects in the midst of the worship have little or nothing else. 25 2. The Confession is very defective, not clearly expressing original sin, nor sufficiently enumerating actual sins, with their aggravations, but consisting only of generals ; whereas confession being the exercise of repentance, ought to be more particular. 30 3. There is also a great defect as to such forms of pubUck praise and thanksgiving, as are suitable to gospel-worship. 4. The whole body of the common-prayer also consisteth very much of meer generals : as, " to have our prayers heard — to be kept from all evil, and from all enemies, and 35 all adversity, that we might do God's will;" without any mention of the particulars in which these generals exist. 310 The exceptions against [documents. 5r The Catechism is defective as to many necessary doc- trines of our rehgion ; . some even of the essentials of Christianity not mentioned iexcept in the Creed, and there not so explieite as ought to be in a catechism. XVIII. Because this Liturgy containeth the imposition of 5 divers ceremonies which from the first reformation have by sundry learned and pious men been judged unwarrantable, as 1. That publick worship may not be celebrated by any minister that dare not wear a surpless. 2. That none may baptise, nor be baptised, without the lo transient image of the cross, which hath at least the sem- blance of a sacrament of human institution, being used as an ingaging sign in our first and solemn covenanting with Christ, and the duties whereunto we are really obliged by baptism^ being more expresly fixed to that airy sign than iS to this holy sacrament. 3. That none may receive the Lord's supper that dare not kneel in the act of receiving ; but the minister must exclude all such from the communion : although such kneeling not only differs from the practice of Christ and of his apostles, 20 but (at least on the Lord's day) is contrary to the practice of the catholick church for many hundred years after, and forbidden by the most venerable councils that ever were in the Christian world. All which impositions are made yet more grievous by that subscription to their lawfulness which 25 the canon exacts, and by the heavy punishment upon the ; non-observance of them which the Act of Uniformity inflicts. And it being doubtful whether God hath given power unto men, to institute in his worship such mystical teaching signs, which not being necessary in genere, fall not under the ruk of 3° " doing all things decently, orderly, and to edification," and which once granted will, upon the same reason, open a door to the arbitrary imposition of numerous ceremonies of which St. Augustine complained in his days ; and the things in controversie being in the judgment of the imposers con-sS fessedly indifferent, who do not so much as pretend any real goodness in them of themselves, otherwise than what CHAPTER vii.J the Book of Common Prayer. 311 is derived from their being imposed, and consequently the imposition ceasing, that will cease also, and the worship of God not become indecent without them. Whereas in the other hand, on the judgment of the 5 opposers, they are by some held sinful, and unlawful in themselves ; by others very inconvenient and unsuitable to the simplicity of gospel worship, and by all of them very grievous and burthensome, and therefore not at all fit to be put in ballance with the peace of the church, which is more to likely to be promoted by their removal than continuance: considering also how tender our Lord and Saviour himself is of weak brethren, declaring it much better for a man to have " milstone hang'd about his neck, and be cast into the depth of the sea, than to offend one of his little ones :" iS and how the apostle Paul (who had as great a legislative power in the Church as any under Christ) held himself obliged by that common rule of charity, " not to lay a stumbling block, or an occasion of offence before a weak brother, chus- ing rather not to eat flesh whiles the world stands" (though 20 in itself a thing lawful) " than offend his brother for whom Christ died." We cannot but desire that these ceremonies may not be imposed on them, who judge such impositions a violation of the royalty of Christ, and an impeachment of his laws as insufficient, and are under the holy awe of that which 25 is written, Deut. xii. 32 ; " What thing soever 1 command you, observe to do it ; thou shalt not add thereto, nor diminish from it ;" but that there may be either a total abohtion of them, or at least such a liberty, that those who are unsatisfied concerning their lawfulness or expediency, may not be com- 50 pelled to the practice of them, or subscription to them ; but may be permitted to enjoy their ministerial function, and communion with the Church without them. The rather because these ceremonies have for above an hundred years been the fountain of manifold evils in this 3S church and nation, occasioning sad divisions between ministers and ministers, as also between ministers and people, exposing many orthodox, pious, and peaceable ministers, to the dis- pleasure of their rulers, casting them on the edge of the penal statutes, to the loss not only of their livings and X4 312 The exceptions against [documents. liberties, but also of their opportunities for the service of Christ and his Church ; and forcing people either to worship God in such a manner as their own consciences condemn, or doubt of, or else to forsake our assemblies, as thousands have done. And no better fruits than these can be looked for 5 from the retaining and imposing of these ceremonies, unless we could presume, that all his Majesty's subjects should have the same subtilty of judgment to discern even to a ceremony how far the power of man extends in the things of God, which is not to be expected ; or should yield obedience to all lo the impositions of men concerning them, without inquiring into the will of God, which is not to be desired. We do therefore most earnestly entreat the right reverend fathers and brethren, to whom these papers are delivered, as they tender the glory of God, the honour of religion, the peace iS of the Church, the service of his Majesty in the accom- plishment of that happy union, which his Majesty hath so abundantly testified his desires of, to joyn with us in impor- tuning his most excellent Majesty, that his most gracious indulgence, as to these ceremonies, granted in his royal 20 Declaration, may be confirmed and continued to us and our posterities, and extended to such as do not yet enjoy the benefit thereof. XIX. As to that passage in his Majesty's commission, where we are authorized, and required to compare the present 25 liturgy with the most ancient liturgies which have been used in the church in the most purest and primitive times ; we have in obedience to his Majesty's commission, made enquiry, but cannot find any records of known credit, concerning any entire forms of liturgy, within the first three hundred years, 3° which are confessed to be as the most primitive, so the purest ages of the church, nor any impositions of liturgies upon any national church for some hundreds of years after. We find indeed some liturgical forms fathered upon St. Basil, St. Chrysostome, and St. Ambrose, but we have not seenS^ any copies of them, but such as give us sufficient evidence to conclude thorn either wholly spurious, or so interpolated^ that .we cannot make a judgment which in them hath any primitive .authority. CHAPTER VII.] the Book of Common Prayer. 313 Having thus in general expressed our desires, vye come now to particulars, which we find numerous and of a various nature ; some, we grant, are of inferior consideration, verbal rather than material, (which, were they not in the publick 5 Liturgy of so famous a church, we should not have men- tioned,) others dubious and disputable, as not having a clear foundation in Scripture for their warrant : but some there be that seem to be corrupt, and to carry in them a repugnancy to the rule of the Gospel; and therefore have administred 10 just matter of exception and offence to many, truly religious and peaceable ; not of a private station only, but learned and judicious divines, as weU of other reformed churches as of the church of England, ever since the reformation. We know much hath been spoken and vvritten by way of iS apology in answer to many things that have been objected ; but yet the doubts and scruples of tender consciences still continue or rather are increased. We do humbly conceive it therefore a work worthy of those wonders of salvation, which God hath wrought for his Majesty now on the throne, 2oand for the whole kingdom, and exceedingly becoming the ministers of the Gospel of peace, with all holy moderation and tenderness to endeavour the removal of every thing out of the worship of God which may justly offend or grieve the spirits of sober and godly people. The things themselves 25 that are desired to be removed, not being of the foundation of religion, nor the essentials of publick worship, nor the removal of them any way tending to the prejudice of the church or state : therefore their continuance and rigorous imposition can no ways be able to countervail the laying seaside of so many pious and able ministers, and the uncon- ceivable grief that will arise to multitudes of his Majesty's most loyal and peaceable subjects, who upon all occasions are ready to serve him with their prayers, estates, and lives. For the preventing of which evils we humbly desire that 35 these particulars following may be taken into serious and tender consideration. 814 2%e exceptions against [documents. CONCERNING MORNING AND EVENING PRATER. Eiocq)tion. We desire that the words of the first rubrick may be expressed as in the books established by authority of parliament 5 and 6 Edw. VI. thus ; " The morning and evening prayer shall be used in such place of theio church, chappel, or chancel, and the minister shall so turn him, as the people be any controversie therein, the ordinary.'" i5 Exception. Forasmuch as this rubrick seemeth to bring back the cope, albe, &c., and other vestments forbidden by the 20 Common Prayer Book, 5 and 6 Edw. VI. and so our rea- sons alledged against cere- monies under our eighteenth general exception, we desire 25 it may be wholly left out. BwbricJc. That morning and even- ing prayer shall be used in the accustomed place of the church, chancel, or chappel, except it be ptherwise determined by the ordinary of the place ; and the chancel shall re- main as in times past. may best hear, and if there the matter shall be referred to BubrioJc. And here is to be noted, that the minister, at the time of the communion, and at other times, in his ministration, shall use such ornaments in the church, as were in use by authority of parliament, in the se- cond year of the reign of Edward the Sixth, accord- ing to the act of parlia- ment. Rubrick. Exception. The Lord's Prayer after We desire that these words, the Absolution ends thus, " ^o^ t*ii°e is the kingdom, " Deliver us from evil." *^^ P^^«^ ^°<1 *^« glory. 30 for ever and ever. Amen," may be always added unto the Lord's Prayer ; and that this prayer may not be enjoyned to be so often used in morning and evening service. CHAPTER vn.J the Book of Common Prayer. 815 Buhrick. And at the end of every Psalm throughout the year, and likewise in Sthe end of Benedictus, Benedicite, Magnificat, and Nunc Dimittis, shall be repeated, " Glory be to the Father," &c. ExGeption. By this rubrick, and other places in the Common Prayer books, the Gloria Patri is appointed to be said six times ordinarily in every morning and evening service, fre- quently eight times in a morning, sometimes ten, which we think carries with it at least an appearance of 10 that vain repetition which Christ forbids ; for the avoiding of which appearance of evil, we desire it may be used but once in the morning, and once in the evening. Bulrick. In such places where iSthey do sing, there shall the Lessons be sung, in a plain tune, and likewise the Epistle and Gospel. Exception. The Lessons, and the Epi- stles, and Gospels, being for the most part neither psalms nor hymns, we know no war- rant why they should be sung in any place, and conceive that the distinct reading of them with an audible voice tends more to the edification of 20 the church. Buhrick. Or this canticle, Bene- dicite omnia opera. Exception. We desire that some Psalm or Scripture hymn may be appointed instead of that Apocryphal. IN THE LETANY. Buhrick. Exceptimi. 25 From all fornication, In regard that the wages and all other deadly sin. of sin is death ; we desire that this clause may be thus altered ; " From fornication, and all other heinous, or grievous sins." 316 The exceptions against [documents. Ruhnck. From battel, and mur- ther, and sudden death. desire, if it be thought fit, it battel and murther, and from pared." RubricJc. That it may please thee to preserve all that travel by land or by water, all women labouring with child, all sick persons, and young children, and to shew thy pity upon all prisoners and captives. Exception. Because this expression of " sudden death" hath been so often excepted against, we may be thus read : " From S dying suddenly, and unpre- Exception. We desire the term " all" may be advised upon, as ro seeming liable to just excep- tions; and that it may be considered, whether it may not better be put indefinitely, " those that travel," &c. ra- iS ther than universally. THE COLLECT ON CHRISTMAS DAY. Rulrick. Almighty God, which hast given us thy only begotten Son, to take our nature upon him, and this day to be born of a pure virgin, &c. RubricJc. Then shall follow the collect of the Nativity, which shall be said conti- nually unto new-years-day. Exception. We desire that in both collects the word " this day" 20 may be left out, it being according to vulgar accepta- tion a contradiction. THE COLLECT FOR WHITSUNDAY. RubricJc. God which upon this day, &c. CHAPTER vit.] the Book of Common Prayer. 317 Ruhrich. The same collect to be read on Monday and Tues- day in Whitson-week. 5 Buhrick. The two collects for St. John's day, and Innocents, the collects for the first day in Lent, for the fourth 10 Sunday after Easter, for Trinity Sunday, for the sixth and twelfth Sunday after Trinity, for St. Luke's day, and Michaelmas day. Exception. We desire that these col- lects may be further consider- ed and abated, as having in them divers things that we judge fit to be altered. THE ORDER FOR THE ADMINISTRATION OP THE LORDS SUPPER. Exception. The time here assigned for notice to be given to the mi- nister is not sufficient. MuhricJc. iS So many as intend to be partakers of the holy com- munion shall signifie their names to the curate over- night, or else in the morning before the beginning 20 of morning prayer, or immediately after. BuhricJc. And if any of these be a notorious evil liver, the curate, having knowledge 25 thereof, shall call him and advertize him in any wise not to presume to the Lord's table. Exception. We desire the ministers' power both to admit and keep from the Lord's table, may be according to his Ma^ jesty's declaration, 25th Oct., 1660, in these words, " The minister shall admit none to the Lord's supper till they have made a creditable pro- fession of their faith, and promised obedience to the will of 30 God, according as is expressed in the considerations of the rubrick before the Catechism ; and that all possible diligence 318 The exceptions against [documents. be used for the instruction and reformation of scandalous offenders, whom the minister shall not suffer to partake of the Lord's table until they have openly declared themselves to have truly repented and amended their former naughty lives, as is partly expressed in the rubrick, and more fully in s the canons." Rmbrich. Then shall the priest rehearse distinctly all the ten commandments, and the people kneeling, shall after every commandment ask God^s mercy for trans- gressing the same. Exception. We desire, 1. That the preface pre- fixed by God himself to the lo ten commandments may be restored. 9,. That the fourth com- mandment may be read as in Exod. XX., Deut. v., " He i5 blessed the Sabbath day." 3. That neither minister nor people may be enjoyned to kneel more at the reading of this than of other parts of Scriptures, the rather because many ignorant persons are thereby induced to use the ten commandments as a prayer. 4. That, instead of those short prayers of the people inter- 20 mixed with the several commandments, the minister, after the reading of all, may conclude with a suitable prayer. Mubrick. After the Creed, if there be no sermon, shall follow one of the homilies already set forth, or hereafter to be set forth by common authority. After such sermon, ho- mily, or exhortation, the curate shall declare, Sec, Exception. We desire that the preach- ing of the word may be strictly enjoined, and not left so indifferent, at the adminis- 25 tration of the sacraments ; as also that ministers may not be bound to those things which are as yet but future and not in being. 30 Two of the sentences here cited are apocryphal, and four of them more proper to draw CHAPTER VII.] the Booh of Common Prayer. 319 and earnestly exhort them to remember the poor, saying one or more of these sentences following.] S Then shall the church- wardens, or some other by them appointed, gather the devotion of the people. out the people's bounty to their ministers, than their charity to the poor. Collection for the poor may be better made at or a little before the departing of the communicants. If it be intended that these exhortations should be read at the communion, they seem to us to be unseasonable. for the Lord Jesus Christ Exhortation. 10 We be come together at this time to feed at the Lords supper, unto the which in Gods behalf I bid you all that be here 1 5 present, and beseech you, sake, that ye will not refuse to come, &c. The way and means thereto is first to examine your lives and conversations ; and if ye shall perceive your offences to be such as be not only against God, 20 but also against your neighbours, then ye shall recon- cile your selves unto them, and be ready to make resti- tution and satisfaction. And because it is requi- site that no man should 25 come to the holy commu- nion but with a full trust in God's mercy and with a quiet conscience. Before the Confession. 30 Then shall this general confession be made in the We fear this may discou- rage many from coming to the sacrament, who lye under a doubting and troubled con- science. We desire it may be made by the minister only. 820 The exceptions against [documbnts. name of all those that are minded to receive the holy communion either by one of them, or else by one of the ministers, or by the priest himself. Before the Confession. Then shall the priest or the bishop (being present) stand up, and turning him- self to the people, say thus. Before the preface on Christ- mas day, and seven days after. Because thou didst give Jesus Christ, thine only Son, to be born as this day for us, &c. Upon Whitsunday, and six days after. According to whose most true promise, the Holy Ghost came down this day from heaven. Exception. The minister turning him- 5 self to the people is most con- venient throughout the whole ministration. First, we cannot perempto- rily fix the nativity of our lo Saviour to this or that day particularly. Secondly, it seems incongruous to affirm the birth of Christ and the descending of the Holy Grhost i5 to be on this day for seven or eight days together. Prayer lefore tliat which is at the consecration. Grant us that our sin- ful bodies may be made clean by his body, and our souls washed through his most precious blood. We desire, that whereas these words seem to give a greater efficacy to the blood than to the body of Christ, 20 they may be altered thus, " That our sinful souls and bodies may be cleansed through his precious body and blood." 25 CHAPTER VII.] the Book of Common Prayer. 321 Prayer at the consecration. Hear us, O merciful Fa- ther, &c., who in the same night that he was betrayed 5 took bread, and when he had given thanks, he brake it, and gave to his disci- ples, sajdng. Take, eat, &c. Ruhrich. 'o Then shall the minister first receive the commu- nion in both kinds, &c., and after deliver it to the people in their hands, 1 5 kneeling; and when he delivereth the bread, he shall say, " The body of our Lord Jesus Christ, which was given for thee, preserve 20 thy body and soul unto everlasting life, and take and eat this in remem- brance," &c. We conceive that the maa- uer of the consecrating of the elements is not here explicite and distinct enough, and the minister's breaking of the bread is not so much as men- tioned. We desire, that at the dis- tribution of the bread and wine to the communicants, we may use the words of our Saviour as near as may be, and that the minister be not required to deliver the bread and wine into every particu- lar communicant's hand, and to repeat the words to each one in the singular number, but that it may suffice to speak them to divers jointly, according to our Saviour's ex- ample. We also desire that the kneeling at the sacrament (it being not that gesture which the apostles used, though Christ was personally present 25 amongst them, nor that which was used in the purest and primitive times of the Church) may be left free, as it was 1 and 2 Edw., " As touching kneeling, &c., they may be used or left as every man's devotion serveth, without blame." 3° Buhrwh. And note, that every parishioner shall commu- Exception. Forasmuch as every pari- bioner is not duly qualified 322 The exceptions against [documents. nicate at the least three for the Lord's supper, and times in the year, of which t^ose habitually prepared are Easter to' be one, and "ot at all times actually dis- 1 „ , • .1 posed, but many may be hm- shall also receive the sa- j i\ ., -j e^ dered by the providence oi5 craments and other rites, ^.^^^ ^^^ ^^^^ ^^ the dis- according to the orders in temper of their own spirits, this book appointed. we desire this rubrick may be either wholly omitted, or thus altered : lo " Every minister shall be bound to administer the sacra- ment of the Lord's supper at least thrice a year, provided there be a due number of communicants manifesting their desires to receive." And we desire that the following rubrick in the Common i5 Prayer-book, in 5 and 6 Edw., established by law as much as any other part of the Common Prayer-book, may be re- stored for the vindicating of our Church in the matter of kneeling at the sacrament (although the gesture be left in- different) : " Although no order can be so perfectly devised 20 but it may be of some, either for their ignorance and in- firmity, or else of malice and obstinacy, misconstrued, de- praved, and interpreted in a wrong part ; and yet, -because brotherly charity willeth that, so much as conveniently may be, offences should be taken away ; therefore are we willing to 25 do the same. Whereas it is ordained in the Book of Com- mon-prayer, in the administration of the Lord's supper, that the communicant kneeling should receive the holy commu- nion, which thing being well meant for a signification of the humble and grateful acknowledging of the benefits of Christ 3° given unto the worthy receivers, and to avoid the prophana^ tion and disorder which about the holy communion might else ensue, lest yet the same kneeling might be thought or taken otherwise, we do declare, that it is not meant thereby that any adoration is done or ought to be done either unto 35 the sacramental bread or wine there bodily received, or unto any real or essential presence there being of Christ's natural ' flesh and blood : for as concerning the sacramental bread and wine, they remain still in their very natural substances, and CHAPTER vii.J the Book of Common Prayer. 323 therefore may not be adored, for that were idolatry to be abhorred of all faithful Christians; and as concerning the natural body and blood of our Saviour Christ, they are in heaven, and not here, for it is against the truth of Christ's S natural body to be in more places than in one at one time." OP PUBLIC BAPTISM. There being divers learned, pious and peaceable ministers v^ho not only judge it unlawful to baptize children whose parents both of them are atheists, infidels, hereticks, or un- 10 baptised, but also such whose parents are excommunicate persons, fornicators, or otherwise notorious and scandalous sinners ; we desire they may not be enforced to baptize the children of such, until they have made due profession of their repentance. J 5 Before Baptism. Bulrick. Exception. Parents shall give no- We desire that more timely tice over night, or in the notice may be given, morning. Bubrich Exception. And the godfathers, and Here is no mention of the 20 the godmothers, and the P^r^n^^' ^^ ^^ose right the 1 "tb thp children child is baptised, and who are " " ' fittest both to dedicate it '^^' unto God, and to covenant for it : we do not know that any 25 persons except the parents, or some others appointed by them, have any power to consent for the children, or to enter them into covenant. We desire it may be left free to parents, whether they will have sureties to undertake for their children in baptism or no. y2 3M The exceptions against [documents. Mwbrici. Ready at the font. In the first Prayer. By the baptism of thy welbeloved Son, &c., didst sanctify the flood Jordan, and all other waters, to the mystical washing away of sin, &c. The third Exhortation. Do promise by you that be their sureties. Exception. We desire it may be so placed as all the congregation may best see and hear the whole administration. It being doubtful whether S either the flood Jordan or any other waters were sancti- fied to a sacramental use by Christ's being baptized, and not necessary to be asserted, lo we desire this may be other- wise expressed. The Questions. Doest thou forsake, &;c. Doest thou believe, &c. Wilt thou be baptized, We know not by what right the sureties do promise and answer in the name of theiS infant : it seemeth to us also to countenance the anabap- tistical opinion of the neces- sity of an actual profession of faith and repentance in order 20 ^(j_ to baptism. That such a pro- fession may be required of parents in their own name, and now solemnly renewed when they present their children to baptism, we willingly grant : but the asking of one for 25 another is a practice whose warrant we doubt of; and there- fore we desire that the two first interrogatories may be put to the parents to be answered in their own names, and the last propounded to the parents or pro-parents thus, " Will you have this child baptized into this faith ?" 30 The second Prayer before Baptism. May receive remission This expression seeming in- of sins by spiritual regene- convenient, we desire it may ration. ^® changed into this ; " May be regenerated and receive the remission of sins." 3S CHAPTER VII.] the Book of Common Prayer. 325 In the Prayer after Baptism. That it hath pleased thee to regenerate this infant by thy Holy Spirit. \ After Boftism. Then shall the priest make a cross, &c. We cannot in faith say, that every child that is bap- tized is "regenerated by God's Holy Spirit ;" at least it is a disputable point, and there- fore we desire it may be other- wise expressed. Concerning the cross in baptism, we refer to our 18th general. OP PRIVATE BAPTISM. We desire that baptism may not be administred in a 10 private place at any time, unless by a lawful minister, and in the presence of a competent number : that where it is evident that any child hath been so baptised, no part of the adminis- tration may be reiterated in publiek, under any limitations : and therefore we see no need of any Liturgy in that case. iS OP THE CATECHISM. Catechism. 1 Quest. What is your Name, &c. ? 2 Quest. Who gave you 20 that Name? Ans. My godfathers and my godmothers in my bap- tism. 3 Quest. What did your 25 godfathers and godmothers do for you in baptism ? 9, Ans. In my baptism, wherein I was made a Exception. We desire these three first questions may be altered ; considering that the far greater number of persons baptized within these twenty years last past, had no godfathers or godmothers at their baptism ; the like to be done in the seventh question. We conceive it might be more safely expressed thus ; " Wherein I was visibly ad- mitted into the number of the members of Christ, the y3 The exceptions against [documents. children of God, and the heirs (rather than ' inherit- ors') of the kingdom of heaven." We desire that the com- 5 mandments be inserted ac- cording to the new transla- tion of the Bible. In this answer there seems to be particular respect to the lo several commandments of the first table, as in the following answer to those of the second. And therefore we desire it may be advised upon, whether to the last word of this answer may not be added, '' particularly on the Lord's day," otherwise there being nothing in all this i5 answer that refers to the fourth commandment. child of God, a member of Christ, and an inheritor of the kingdom of heaven. Of the 'Rehearsal of the Ten Commandments. 10 Ans. My duty to- wards God is to believe in him, &c. 14 Quest. How many sa- craments hath Christ or- dained, &c. ? Ans. Two only, as gene- rally necessary to salva- tion. 19 Quest. What is re- quired of persons to be baptized ? Ans. Repentance, where- by they forsake sin ; and faith, whereby they sted- fastly believe the promises of God, &c. 20 Quest. Wliy then are infants baptized when by reason of their tender age they cannot perform them? That these words may be omitted, and answer thus given ; " Two only, baptism and the Lord's supper." 20 We desire that the entring infants into God's covenant may be more warily expressed, and that the words may not seem to found their baptism 2S upon a really actual faith and repentance of their own ; and we desire that a promise may not be taken for a perform- ance of such faith and repent- 30 ance : and especially, that it be not asserted, that they per- form these by the promise of their sureties, it being to the seed of believers that the cove- 35 CHAPTER VII.] the Book of Common Prayer. 327 A71S. Yes : they do per- nant of God is made ; and not form by their sureties, who (t^^t we can find) to all that promise and vow them ^^^^ «"^^ believing sureties, both in their names. ^^^ ^^^ °^'**^^ P^^^°*" °"'' pro-parents of the child. 5 In the general we observe, that the doctrine of the sacra- ments which was added upon the conference at Hampton- Coui-t, is much more fully and particularly delivered than the other parts of the Catechism, in short answers fitted to the memories of children, and thereupon we ofier it to he con- losidered : First, Whether there should not be a more distinct and full explication of the Creed, the Commandments, and the Lord's Prayer. Secondly, Whether it were not convenient to add (what 1 5 seems to be wanting) somewhat particularly concerning the nature of faith, of repentance, the two covenants, of justifica- tion, sanctification, adoption, and regeneration. OP CONFIRMATION. The last Ruhrick before the 20 . Catechism. And that no man shall Although we charitably sup- think that any detriment Po^e the meaning of these shall come to children by words was only to exclude the , „ . p , 1 . n necessity of any other sacra- defernnff of their connrm- _ 4.xu i-j-i- ^ . ments to baptized infants; yet 25 ation, he shall know for ^^^^^ ^^rds are dangerous as truth, that it is certain by to the misleading of the vul- God's word, that children gar, and therefore we desire being baptized, have all they may be expunged, things necessary for their 30 salvation, and be undoubt- edly saved. Rubrick after the Catechism. So soon as the children We conceive that it is not can say in their mother- a sufficient qualification for y4 The exertions against [DOCimfENTS. toiigue the Articles of the Faith, the Lord's Prayer, and the Ten Command- ments, and can answer such other questions of this short Catechism, &c. then shall they be brought to the bishop, &c. and the bishop shall coniirm them. eonfirmatioiij that children be able menwriter to repeat the Articles of the Faith, com- monly called the Apostles' Creed, the Lord's Prayer, and S the Ten Commandments, and to answer to some questions of this short Catechism ; for it is often found that children are able to do all this at four lo or five years old. 2dly, It crosses what is said in the third reason of the first Enbrick before confirmation, concern- ing the usage of the Church in times past, ordaining that confirmation should be ministred unto them that were of iS perfect age, that they being instructed in the Christian reh- gion, should openly profess their own faith, and promise to be obedient to the will of G-od. And therefore (Sdly), we desire that none may be confirmed but according to his Majesty's Declaration, viz., " That confirmation be rightly 20 and solemnly performed by the information, and with the consent of the minister of the place." Ruhrick after the Catechism. Then shall they be brought to the bishop by one that shall be his god- father, or godmother. The Prayer hefore the Impo- sition of Hands. Who hast vouchsafed to regenerate these thy ser- vants by water and the Holy Ghost, and hast given unto them the forgiveness of all their sins. This seems to bring in an- other sort of godfathers and godmothers, besides those 26 made use of in baptism; and we see no need either of the one or the other. This supposeth that all the children who are brought to 30 be confirmed have the Spirit of Christ, and the forgivehess of all their sins ; whereas a great number of children at that age, having committed 3^ many sins since their baptism, CHAPTER vii.J the Book of Common Prayer. 329 do shew no evidence of serious repentance, or of any special saving grace ; and therefore this confirmation (if administred to such) would be a perillous and gross abuse. RuhricJc iefore the Imposition S of Hwnds. Then the bishop shall This seems to put a higher lay his hand on every child ^^^"® "P'^'^ confirmation than severally. ^^^'^ baptism or the Lord's supper ; for according to the Rubrick and order in the Common Prayer Book, every deacon may baptize, and every lo minister may consecrate and administer the Lord's supper, but the bishop only may confirm. The Prayer after Imposition of Hands. We make our humble We desire that the prac- i5 supplications unto thee for f "^^ ,f f^\ ^P°«*l^« "^^^ "«* ,1 1 ., , 1 be alledged as a ground of these children: upon whom, ,,. . ° ... „° , . \ this imposition oi hands for after the example of thy ^he confirmation of children, holy apostles, we have laid both because the apostles did our hands, to certifie them never use it in that case, as 20 by this sign of thy favour also because the Articles of and gracious goodness to- t^e Church of England de- wards them. ''^^l"^ ^* ^"^ ^® ^ " ""^^"Pt i°>i- tation of the apostles' prac- tice," Acts XXV. We desire that imposition of hands may not be made, as here it is, a sign to certifie children of God's grace and favour 25 towards them ; because this seems to speak it a sacrament, and is contrary to that fore-mentioned 25th article, which saith, that " Confirmation hath no visible sign appointed by God." The last Ruhrick after Con- firmation. go None shall be admitted We desire that confirma- to the holy communion, tion may not be made so ne- 330 The exceptions against [documents. until such time as he can say the Catechism, and be confirmed. cessary to the holy commu- nion, as that none should be admitted to it unless they be confirmed. OF THE FORM OP SOLEMNIZATION OP MATRIMONY. Seeing this ceremony of the ring in marriage is made ne- cessary to it, and a signifi- cant sign of the vow and cove- nant betwixt the parties ; and lo Eomish rituahsts give such reasons for the use and insti- tution of the ring, as are either frivolous or supersti- tious ; it is desired that this iS ceremony of the ring in mar- riage may be left indifferent, to be used or forborn. This word "worship" being much altered in the use of it 20 since this form was first drawn up ; we desire some other word may be used instead of it. These words being only used in Baptism, and here in 25 the Solemnization of Matri- mony, and in the Absolution of the Sick ; we desire it may he considered, whether they should not be here omitted, least they should seem to favour those who count matrimony a sacrament. 30 The man shall give the woman a ring, Sec. shall surely perform and keep the vow and cove- nant betwixt them made, whereof this ring given and received is a token and pledge, &c. The man shall say, With my body I thee worship. In the name of the Fa- ther, and of the Son, and of the Holy Ghost. Till death us depar,t. Ruhrick. Then the niinister or clerk going to the Lord's table, shall say or sing this psalm. This word " depart" is here improperly used. Exception. We conceive this change of place and posture mentioned 3S in these two Rubricks is need- less, and therefore desire it may be omitted. CHAPTER VII.] the Book of Common Prayer. 331 Next Hubrick. The psalm ended, and the naan and the woman kneeling before the Lord's table, the priest standing at the table, and turning his face, &c. p Collect. Consecrated the state of matrimony to such an ex- cellent mystery. Exception. Seeing the institution of marriage was before the fall, and so before the promise of Christ, as also for that the said passage in this collect seems to countenance the opinion 10 of making matrimony a sacrament, we desire that clause may be altered or omitted. Buhrici. Then shall begin the communion, and after the 1 3 Gospel shall be said sermon a &c. Escception. This Rubrick doth either enforce all such as are unfit for the sacrament to forbear marriage, contrary to Scrip- ture, which approves the mar- riage of all men ; or else compels all that marry to come to the Lord's table, though never so unprepared ; and therefore we desire it may be omitted, the rather because that marriage festivals are too often accompanied with such divertisements as are unsuitable to those Christian duties, which ought to be before and follow after the receiving of that holy sacrament. 25 OF THE ORDEE FOR THE VISITATION OF THE SICK. Last BuhricJc. The new married per- sons the same day of their 2o marriage must receive the holy communion. Ruhrich before Absolution. Here shall the sick per- son make a special confes- sion, &c., after which con- 3ofession the priest shall absolve him after this sort : Exception. Forasmuch as the conditions of sick persons be very various and different, the minister may not only in the exhortation, but in the prayer also be directed to apply himself to the parti- 332 The exertions against [documents. Our Lord Jesus Christ, &c., and by his authority committed to me, I ab- solve thee. oular condition of the person, as he shall find most suitable to the present occasion, with due regard had both to his spiritual condition and bodily S weakness ; and that the Abso- lution may only be recommended to the minister to be used or omitted as he shall see occasion. That the form of absolution be declarative and conditional, as, " I pronounce thee absolved," instead of, " I absolve thee," lo " if thou doest truly repent and believe." OP THE COMMUNION OF THE SICK. Consider, that many sick persons either by their igno- 15 ranee or vicious life, without any evident manifestation of repentance, or by the nature of the disease disturbing their intellectuals, be unfit for re- 20 ceiving the sacrament. It is proposed, that the minister be not enjoyned to administer the sacrament to every sick person that shall desire if, 25 but only as he shall judge ex- pedient. OP THE OKDER FOR THE BURIAL OP THE DEAD. We desire it may be expressed in a Kubrick, that the prayers and exhortations here used are not for the benefit of 30 the dead, but only for the instruction and comfort of the living. First Bubrick. The priest meeting the We desire that ministers corps at the church-stile, maybe left to use their dis-35 shall say, or else the priest '''^^*^«'^ ^"^ *^^««^ circumstances, 111 in- and to perform the whole ser- » and clerk shall smg, &c. . . ^ , , , .„ ,, ° vice in the church, if they But if the sick person be not able to come to church, yet is desirous to receive the communion in his house, then he must give knowledge over-night, or else early in the morn- ing, to the curate; and having a convenient place in the sick man's house, he shall there administer the holy communion. CHAPTER VII.] the Book of Common Prayer. 333 think fit, for the preventing of these inconveniences which many times both ministers and people are exposed mito by standing in the open air. The second Buhrick. 5 When they come to the grave the priest shall say, &c. Forasmuch as it hath pleased Almighty God, of 10 his great mercy to take unto himself the soul of our dear brother here de- parted : we therefore commit his body to the ground in sure and certain hope of resurrection to eternal life. These words cannot in truth be said of persons living and dying in open and notorious sins. These words may harden the wicked, and are incon- sistent with the largest ra- tional charity. iS The first Prayer. We give thee hearty thanks for that it hath pleased thee to deliver this our brother out of the 20 miseries of this sinful world, &c. That we with this our brother, and all other de- parted in the true faith of thy holy Name, may have our perfect confirmation and bliss. aS The last Prayer. That when we depart this life, we may rest in him, as our hope is this our brother doth. These words cannot be used with respect to those persons who have not by their actual repentance given any ground for the hope of their blessed estate. 334 The exceptions against [documents. OP THE THANKSGIVING OF WOMEN AFTER CHILD-BIRTH, COMMONLY CALLED CHURCHING OF WOMEN, ■ The woman shall come unto the church, and there shall kneel down in some convenient place nigh unto the place where the table stands, and thepriest stand- ing by her, shall say, &c. Bjuhrick. Then the priest shall say this Psalm, 121. O Lord, save this wo- man thy servant. Ans. Which putteth her trust in thee. Last Muhrick. The woman that comes to give thanks, must offer the accustomed offerings. The same RwbricJc. And if there be a com- munion, it is convenient that she receive the holy communion. In regard that the women's kneeling near the table is in many churches inconvenient, 5 we desire that these words may be left out, and that the minister may perform that service either in the desk or pulpit. '° Exception. This Psalm seems not to be so pertinent as some other, viz. as Psalm 113. and Psalm 128. iS It may fall out that a wo- man may come to give thanks for a child born in adultery or fornication, and therefore we desire that something may 20 be required of her by way of profession of her humiliation, as well as of her thanksgiving. This may seem too like a 25 Jewish purification, rather than a Christian thanksgiving. We desire this may be in- terpreted of the duly qualified ; 30 for a scandalous sinner may come to make this thanks- giving. Thus have we in all humble pursuance of his Majesty's most gracious endeavours for the publick weal of this Church, CHAPTER VII.] the Booh of Common Praye)-. 335 drawn up our thoughts and desires in this weighty affair, which we humbly offer to his Majesty's commissioners for their serious and grave consideration; wherein we have not the least thought of depraving or reproaching the Book of S Common Prayer, but a sincere desire to contribute our endea- vours towards the healing the distempers, and (as soon as may be) reconciling the minds of brethren. And inasmuch as his Majesty hath in his gracious declaration and commission mentioned new forms to be made and suted to the several 10 parts of worship; we have made a considerable progress therein, and shall (by God's assistance) offer them to the reverend commissioners with all convenient speed. And if the Lord shall graciously please to give a blessing to these our endeavours, we doubt not but the peace of the Church 1 5 will be thereby setled, the hearts of ministers and people comforted and composed, and the great mercy of unity and stability (to the immortal honour of our most dear soveraign) bestowed upon us and our posterity after us. VI. The Answer of the Bish<^s to the Exceptions of the Ministers. 20 1- Befohe we come to the proposals it will be perhaps necessary to say a word or two to the Preface, wherein they begin with a thankful acknowledgment of his Majestie's most princely condescension; to which we shall only say, that we conceive the most real expression of their thankfulness had 35 been a hearty compliance with his Ma"** earnest and pas- sionate request for the use of the present liturgy, at least so much of it as they acknowledge by these papers to be lawful : how far they have in this expressed their thank- fulness the world sees, we need not say. 336 The Answer of the Bishops [documents. 2. It can be no just cause of offence to mind them of their duty, as they do us of ours, telling us it is our duty to imitate the apostles' practice in a special manner, to be tender of the Churches peace, and to advise of such expedients, as may conduce to the healing of breaches, and uniting those thatS differ. For preserving of the Churches peace we know no better nor more efficacious way than our set liturgy ; there being no such way to keep us from schism, as to speak all the same thing, according to the apostle. 3. This experience of former and latter times hath taught lo us ; when the liturgy was duly observed we lived in peace ; since that was laid aside there hath been as many modes and fashions of public worship, as fancies. We have had continual dissentions, which variety of services must needs produce, whilst every one naturally desires, and endeavours i5 not only to maintain, but to prefer his own way before all others ; whence we conceive there is no such way to the preservation of peace, as for all to return to the strict use and practice of the form. 4. And the best expedients to unite us to that again, and 20 so to peace, are, besides our prayers to the God of peace, to make us aU of one mind in a house, to labour to get true humility, which would make us think our guides wiser and fitter to order us than we ourselves, and Christian charity, which would teach us to think no evil of our superiors, but to 25 judge them rather careful guides and fathers to us ; which being obtained, nothing can be imagined justly to hinder us from a ready compliance to this method of service appointed by them, and so live in unity. 5. If it be objected that the liturgy is in any way sinful 30 and unlawful for us to join with, it is but reason that this be first proved evidently before any thing be altered ; it is no argument to say that multitudes of sober pious persons scruple the use of it, unless it be made to appear by evident reasons that the liturgy gave the just grounds to make such 35 scruples. For if the bare pretence of scruples be sufficient to exempt us from obedience, all law and order is gone. 6. On the contrary, we judge that if the liturgy should be altered, as is there required, not only a multitude but the CHAPTER VII.] to the Exertions of the Ministers. 3ti7 generality of the soberest and most loyal children of the Church of England would justly be offended, since such an alteration would be a virtual confession that this liturgy were an intolerable burthen to tender consciences, a direct cause 5 of schism, a superstitious usage (upon which pretences it is here desired to be altered); which would at once both justify all those which have so obstinately separated from it, as the only pious tender-conscienced men, and condemn all those that have adhered to that, in conscience of their duty 10 and loyalty, with their loss or hazard of estates, Uves, and fortunes, as men superstitious, schismatical, and void of religion and conscience. For this reason and those that follow, we cannot consent to such an alteration as is desired, till these pretences be proved ; which we conceive in no wise 1 5 to be done in these papers, and shall give reasons for this our judgment. Prop. 1. §.1. To the first general proposal we answer, That as to that part of it which requires that the matter of the liturgy may not be private opinion or fancy, that being 20 the way to perpetuate schism ; the Church hath been careful to put nothing into the liturgy, but that which is either evidently the word of Clod, or what hath been generally received in the Catholic Church ; neither of which can be called private opinion, and if the contrary can be proved, we 25 wish it out of the liturgy. §. 2. We heartily desire that, according to this proposal, great care may be taken to suppress those private con- ceptions of prayers before and after sermon, lest private opinions be made the matter of prayer in public, as hath 30 and will be, if private persons take liberty to make public prayers. §.3. To that patt of the proposal that the prayers may consist of nothing doubtful or questioned by pious, learned, and orthodox persons, they not determining who be 3,5 those orthodox persons ; we must either take all them for orthodox persons, who shall confidently affirm themselves to be such, and then we say first, the demand is unrea- sonable, for some such as call themselves orthodox, have questioned the prime article of our Creed, even the Divinity 338 The Answer of the Bishops [documents. of the Son of God, and yet there is no reason we should part with our Creed for that. Besides, the proposal requires impossibility ; for there never was, nor is, nor can be such prayers made, as have not been, nor will be questioned by some who call themselves pious, learned, and orthodox. IfS by orthodox be meant those who adhere to Scripture and the catholic consent of antiquity, we do not yet know that any part of our Liturgy hath been questioned by such. §.4. To those generals " loading public form with church pomp, garments, imagery, and many superfluities that creep lo into the church under the name of order and decency, incum- bering churches with supeifluities, over rigid reviving of obsolete customs, fee." we say that if these generals be intended as applicable to our Liturgy in particular, they are gross and foul slanders, contrary to their profession, i5 (page ult.) and so either that or this contrary to their conscience ; if not, they signify nothing to the present busi- ness, and so might with more prudence and candour have been omitted. §.5. It was the wisdom of our Reformers to draw up such 20 a Liturgy as neither Romanist nor Protestant could justly except against ; and therefore as the first never charged it with any positive errors, but only the want of something they conceived necessary, so it was never found fault with by those to whom the name of Protestants most properly 25 belongs, those that profess the Augustan confession : and for those who unlawfully and sinfully brought it into dislike with some people, to urge the present state of affairs as an argument why the book should be altered, to give them satisfaction, and so that they should take advantage by their 3° own unwarrantable acts, is not reasonable. Prop. 3, 4. The 3d and 4th proposals may go together, the demand in both being against responsals and alternate readings, in Hymns and Psalms and Litany, &c., and that upon such reason as doth in truth enforce the necessity ofsS continuing them as they are, namely for edification. They would take these away, because they do not edify ; and upon that very reason they should continue, because they do edify, if not by informing of our reasons and understandings (the CHAPTER vn.] to the Exceptions of the Ministers. 339 prayers and hymns were never made for a catechism), yet by quickening, continuing, and uniting our devotion, which is apt to freeze or sleep, or flat in a long continued prayer or form r it is necessary therefore for the edifying of us therein to be Soften called upon and awakened by frequent A mens, to be excited and stirred up by mutual exultations, provocations, petitions, holy contentions and strivings, which shall most shew his own, and stir up others' zeal to the glory of God. For this purpose alternate reading repetitions and responsals 10 are far better than a long tedious prayer. Nor is this our opinion only, but the judgment of former ages, as appears by the practice of ancient Christian churches, and of the Jews also : (Socrat. 1. vi. c. 8. Theodor. 1. ii. c. 24<. 2 Ohron. vii. 1, 4. Ezra iii. 11.) But it seems, they say, to be against the i5 Scripture, wherein the minister is appointed for the people in public prayers, the people's part being to attend vsdth silence, and to declare their assent in the close by saying Amen : if they mean that the people in public services must only say this word Amen, as they can no where prove it in 20 Scriptures, so it doth certainly seem to them that it can not be proved ; for they directly practise the contrary in one of their principal parts of worship, singing of psalms, where the people bear as great a part as the minister. If this way be done in Hopkins, why not in David's Psalms ; if 25 in metre, why not in prose ; if in a psalm, why not in a litany ? Prop. 5. §. 1. It is desired that nothing should be in the Liturgy which so much as seems to countenance the observa- tion of Lent as a religious fast ; and this is an expedient to 30 peace ; which is in effect to desire that this our Church may be contentious for peace' sake, and to divide from the Church cathohc, that we may live at unity among ourselves. For St. Paul reckons them amongst the lovers of contention, who shall oppose themselves against the customs of the Churches 35 of God. That the religious observation of Lent was a custom of the Churches of God, appears by the testimonies following. Chrys. Serm. xi. in Heb. x. Cyrill. Catec. Myst. 5. St. Aug. Ep. 119. " ut 40 dies ante Pascha observentur, Ecclesite con- suetude roboravit." And St. Hierom, ad Marcel., says it was z2 340 The Answer of the Bishops [documents. " secundum traditionem apostolorum:" this demand then tends not to peace but dissention. The fasting forty days may be in imitation of our Saviour for all that is here said to the contrary ; for though we cannot arrive to his perfection, ab- staining whoUy from meat so long, yet we may fast 40 days 5 together, either Cornelius'' fast, till 3 of the clock afternoon, or St. Peter's fast till noon, or at least Daniel's fast, abstain- ing from meats and drinks of delight, and thus far imitate our Lord. §. 9,. Nor does the Act of Parliament 5 Eliz. forbid it ; lo we dare not think a parliament did intend to forbid that which Christ's Church hath commanded. Nor does the Act determine any thing about Lent fast, but only provide for the maintenance of the navy, and of fishing in order there- unto, as is plain by the Act. Besides we conceive that we iS must not so interpret one Act as to contradict another, being still in force and unrepealed. Now the Act of 1 Eliz. confirms the whole Liturgy, and in that the religious keeping of Lent, with a severe penalty upon those, who shall by open words speak any thing in derogation of any part thereof: and 20 therefore that other Act of 5 Eliz. must not be interpreted to forbid the religious keeping of Lent. Prop. 6. The observation of Saints' days is not as of Divine but ecclesiastical institution, and therefore it is not necessary that they should have any other ground in2S Scripture, than all other institutions of the same nature, so that they be agreeable to the Scripture in the general end, for the promoting piety. And the observation of them was ancient, as appears by the rituals and liturgies, and by the joint consent of antiquity, and by the ancient translation 30 of the Bible, as the Syriac and Ethiopic, where the lessons appointed for holydays are noted and set down ; the former of which was made near the apostles' times. Besides our Saviour himself kept a feast of the Churches institution, viz. the feast of the Dedication (St. John xii. 22). The choice sS end of these days being not feasting, but the exercise of holy duties, they are fitter called Holydays than Festivals : and though they be all of like nature, it doth not follow that they are equal. The people may be dispensed with for their CHAPTER vn.] to the Exceptioiis of the Ministers. 341 work after the service, as authority pleaseth. The other names are left in the calendar, not that they should be so kept as holy days, but they are useful for the preservation of their memories, and for other reasons, as for leases, law- 5 days, &c. Prop. 7. §.1. This makes the Liturgy void, if every minister may put in and leave out all at his discretion. §. 52. The gift or rather spirit of prayer consists in the inward graces of the Spirit, not in extempore expressions, 10 which any man of natural parts, having a voluble tongue and audacity, may attain to without any special gift. §. 3. But if there be any such gift, as is pretended, it is to be subject to the prophets and to the order of the church. §. 4. The mischiefs that come by idle, impertinent, ridi- iS culous, sometimes seditious, impious, and blasphemous expressions, under pretence of the gift, to the dishonor of God and scorn of religion, being far greater than the pre- tended good of exercising the gift, it is fit that they who desire such liberty in public devotions, should first give 20 the Church security, that no private opinions should be put into their prayers, as is desired in the- first proposal ; and that nothing contrary to the faith should be uttered before Grod, or offered up to him in the church. §,5. To prevent which mischief the former ages knew no 25 better way than to forbid any prayers in pubhc, but such as were prescribed by public authority. Con. Carthag. Can. 106. Milen. Can. 12. Prop. 9. As they would have no Saints' days observed by the Church, so no Apocryphal chapter read in the church, 30 but upon such a reason as would exclude all sermons as well as Apocrypha ; viz. because the Holy Scriptures contain in them all things necessary, either in doctrine to be believed, or in duty to be practised. If so, why so many unnecessary sermons ? why any more but reading of Scriptures ? If not- 35 withstanding their sufficiency sermons be necessary, there is no reason why these Apocryphal chapters should not be as useful, most of them containing excellent discourses, and rules of morality. It is heartily to be wished that sermons were as good. If their fear be that by this mean, those books may z3 342 The Answer of the Bishops [documents. come to be of equal esteem with the Canon, they may be secured against that by the title which the Church hath put upon them, calling them Apocryphal : and it is the Churches testimony which teacheth us this difference, and to leave them out were to cross the practice of the Church in former S Prop. 10. That the minister should not read the Com- munion service at the Communion table, is not reasonable to demand, since all the primitive Church used it, and if we do not observe that golden rule of the venerable Council of lo Nice, " Let ancient customs prevail, till reason plainly requires the contrary," we shall give offence to sober Chris- tians by a causeless departure from catholic usage, and a greater advantage to enemies of our Church, than our brethren, I hope, would willingly grant. The priest standing iS at the communion table seemeth to give us an invitation to the holy sacrament, and minds us of our duty, viz. to receive the holy communion, some at least every Sunday ; and though we neglect our duty, it is fit the Church should keep her standing. 20 Prop. 11. It is not reasonable that the word minister should be only used in the Liturgy. For since some parts of the Liturgy may be performed by a deacon, others by none under the order of a priest, viz. absolution, consecration, it is fit that some such word as priest should be used foraS those ofiices, and not minister, which signifies at large every one that ministers in that holy office, of what order soever he be ; the word curate signifying properly all those who are trusted by the bishops with cure of souls, as anciently it signified, is a very fit word to be used, and can offend no 30 sober person. The word Sunday is ancient, (Just. Mart. Ap. 2.) and therefore not to be left off. Prop. 12. Singing of Psalms in metre is no part of the Liturgy, and so no part of our commission. Prop. 15. " The phrase is such, &c." The Church in her 35 prayers useth no more offensive phrase than St. Paul uses, when he writes to the Corinthians, G-alatians, and others, calling them in general the churches of God, sanctified in Christ Jesus, by vocation saints, amongst whom notwith- CHAPTER VII.] to the Exceptions of the Ministers. 343 standing there were many, who by their known sins (which the apostle endeavoured to amend in them) were not properly such, yet he gives the denomination to the whole from the greater part, to whom in charity it was due, and puts the 5 rest in mind what they have by their baptism undertaken to be, and what they profess themselves to be ; and our prayers and the phrase of them surely supposes no more than that they are saints by calling, sanctified in Christ Jesus, by their baptism admitted into Christ's congregation, and so 10 to be reckoned members of that society, till either they shall separate themselves by wilful schism, or be separated by legal excommunication ; which they seem earnestly to desire, and so do we. Prop. 16. §. 1. The connection of the parts of our Liturgy 1 5 is conformable to the example of the churches of God before us, and have as much dependence as is usually to be seen in many petitions of the same Psalm ; and we conceive the order and method to be excellent, and must do so, tiU they tell us what that order is which prayers ought to have, which 20 is not done here. §. 2. The collects are made short as being best for devo- tion, as we observed before, and cannot be accounted faulty, for being like those short but prevalent prayers in Scripture: " Lord, be merciful to me a sinner :" " Son of David, have 25 mercy on us :'' " Lord, encrease our faith." § . 3. Why the repeated mention of the name and attributes of God should not be more pleasing to any godly person, we cannot imagine ; or what burden it should seem, when David magnified one attribute of God's mercy 26 times together, 30 (Psalm xxxvi.) Nor can we conceive why the name and merits of Jesus with which all our prayers should end, should not be as sweet to us as to former saints and martyrs, with which here they complain our prayers do so frequently end. Since the attributes of God are the ground of our hope of 35 obtaining all our petitions, such prefaces of prayers as are taken from them, though they' have no special respect to the petitions following, are not to be termed unsuitable, or said to have fallen rather casually than orderly. Prop. 17. §. 1. Exc. L There are besides a preparative z 4 344 The Answer of the Bishops [documents, exhortation several preparatory prayers: "Despise not,OLord, humble and contrite hearts ;" which is one of the sentences in the Preface : and this ; " That those things may please him, which we do at this present ;" at the end of the Absolution. And again immediately after the Lord's Prayer before the 5 Psalmody : " O Lord, open thou our lips, &c.'" §.2. Exc. 2. This which they call a defect, others think they have reason to account the perfection of the Liturgy, the offices of which being intended for common and general services, would cease to be such by descending to particulars, lo as in confession of sin ; while it is general, all persons may and must join in it, since in many things we offend all. But if there be a particular enumeration of sins, it cannot be so general a confession, because it may happen that some or other may by God's grace have been preserved from some of i5 those sins enumerated, and therefore should by confessing themselves guilty, tell God a lie ; which needs a new confession. §. 3. As for original sin, though we think it an evil custom springing from false doctrine, to use any such expressions as 20 may lead people to think that to the persons baptised (in whose persons only our prayers are offered up) original sin is not forgiven in their holy baptism ; yet for that there remains in the regenerate some relics of that which are to be bewailed, the Church in her confession acknowledgeth such desires of 25 our own hearts as render us miserable by following them : That there is no health in us: that without God's help our frailty can not but fall : that our mortal nature can do no good thing without him: which is a clear acknowledgment of original sin. 30 §. 4. Exc. 3. We know not what public prayers are wanting, nor do they tell us ; the usual complaint hath •been, that there were too many. Neither do we conceive any want of public thanksgivings ; there being in the Liturgy Te Deum, Benedictus, Magnificat, Benedicite, Glory be to3S God on high. Therefore with Angels and Archangels, The doxology, Glory be to the Father, &c. all peculiar, as they require, to Gospel worship, and fit to express our thanks and honour to God upon every particular occasion; and occasional CHAPTBE VII.] to the Exceptions of the Ministers. 345 thanksgivings after the Litany, of the frequency whereof themselves elsewhere complain, who here complain of defect. If there be any forms wanting, the Church will provide. §. 5. Exc. 4. They complain that the Liturgy contains too S many generals, without mention of the particulars ; and the instances are such petitions as these: That we may do God's will : to be kept from all evil : almost the very terms of the petitions of the Lord's Prayer: so that they must reform that, before they can pretend to mend our lo Liturgy in these petitions. §. 6. Exc. 5. We have deferred this to the proper place, as you might have done. Prop. 18. §. 1. We are now come to the main and prin- cipal demand as is pretended, viz. the abolishing the laws iS which impose any ceremonies, especially three, the surplice, the sign of the cross, and kneeling. These are the yoke which, if removed, there might be peace. It is to be sus- pected, and there is reason for it from their own words, that somewhat else pinches, and that if these ceremonies 2owere laid aside, and these or any other prayers strictly enjoined without them, it would be deemed a burden intolerable : it seems so by No. 7, where they desire that when the Liturgy is altered, according to the rest of their proposals, the minister may have liberty to add and leave 25 out what he pleases. Yet because the imposition of these ceremonies is pretended to be the insupportable grievance, we must of necessity either yield that demand, or shew reason why we do not ; and that we may proceed the better in this undertaking, we shall reduce the sum of their com- 30 plaint to these several heads, as we find them in their papers : the law for imposing these ceremonies they would have abrogated for these reasons. 1. §.2. It is doubtful whether God hath given power to men to impose such signified signs, which though they call ,5 them significant, yet have in them no real goodness in the judgment of the imposers themselves, being called by them things indifferent ; and therefore fall not under St. Paul's rule of " omnia decenter," nor are suitable to the simplicity of the Gospel worship. 846 The Amwer of the Bishops [documents. 2. §. 2. Because it is a violation of the royalty of Christ, and an impeachment of his laws as insufficient, and so those that are under the law of Deut. xii. " Whatsoever I command you, observe to do ; you shall take nothing from it, nor add any thing to it ;" you do not observe these. 5 3. §.3. Because sundry learned, pious, and orthodox men have ever since the Reformation judged them unwar- rantable ; and we ought to be, as our Lord was, tender of weak brethren, not to offend his little ones, nor to lay a stumbhng-blook before a weak brother. lo 4. §. 4. Because these ceremonies have been the fountain of many evils in this church and nation, occasioning sad divisions betwixt minister and minister, betwixt minister and people, exposing many orthodox preachers to the displeasure of rulers. And no other fruits than these can be looked for iS from the retaining these ceremonies. §.3. rule 1. Before we give particular answer to these several reasons, it will be not unnecessary to lay down some certain general premises or rules, which will be useful in our whole discourse. 1. That God hath not given a power only, 20 but a command also, of imposing whatsoever should be truly decent and becoming his public service, (1 Oor. xiv.) After St. Paul had ordered some particular rules for praying, praising, prophesying, &c., he concludes with this general canon. Let all things be done eio-)(?jfxoV It appears that the same bill was again submitted to parliament a few years afterwards, and a copy of it, as drawn up at that time, which has been found among the Burnet papers now preserved in the Bodleian, is printed at length in the next chapter. It probably 30 was the same bill, in respect to reUgious matters, which had been drawn up in 1668 under the auspices of Lord Keeper Bridgman and Chief Baron Hale, and in accordance with the declaration issued by King Charles II. for liberty of conscience. CHAPTER IX.] in the reign of William and Mary. 409 bill of Comprehension, by petitioning the King to summon a convocation, as the more proper assembly for discussing ecclesiastical questions. The use of the surplice, the right posture at the eucharist, and other 5 regulations adopted by the Church, could not, in their judgment, be submitted to the will of parliament, although they had obtained their force from the act of the legislature, until they had been considered by the clergy in their convocation. In this sentiment the 10 lords afterwards concurred; and a joint address was presented to the throne, praying that " according to the ancient practice and usage of this kingdom in time of parliament, his Majesty would be graciously pleased to issue forth his writs, as soon as conveniently might isbe, for calling a convocation of the clergy of this kingdom, to be advised with in ecclesiastical matters." This address was adopted on the l6th of April. A sentiment of this nature, entertained so cordially by the house of commons, could not be matter of 20 indifference to the great body of the clergy. It was opposed, indeed, by the non-conformists, under the per- suasion that their demands would not meet with so favourable a hearing in a convocation, where they would be discussed on ecclesiastical grounds, as in a 25 parliament, which would conduct its debates on prin- ciples of civil policy. But an opposition from that quarter would only make the clergy the more resolute in requiring that matters, strictly ecclesiastical, should be discussed in the first instance by an assembly of 30 their own order; and this feeling was so strong, and the sense of its justice was so general, that Dr. Tillotson, " though anxious to promote the cause of the 1 1t is plain that with the objects he had in view, a person even of his sanguine temper must have despaired of their success when he 410 The revision of the Liturgy [narrative. non-conformists, yielded to the necessity of the case, and urg'ed his royal master, whose confidence he now enjoyed, -to issue his writs for the meeting of a con- vocation. To make, however, all arrangements requisite for 5 such an assembly, and to give the projected measures some degree of prepossession in their favour, a com- mission was issued on the 13th of September to ten urged the summoning of a convocation. Such, at least, was the strong opinion of Dr. Calamy and Bishop Burnet, the latter of whom 10 entered into all the designs of Tillotson, but with a much smaller mixture of reserve or caution. The opinion of the former is stated at length in his Life of Baxter (p. 446) ; and the following conver- sation, reported by Sir John Reresby in his Memoirs (p. 343. edit. 1734,) is decisive as to the opinion of Bishop Burnet. " A few days iS afterwards being with Lord Privy Seal (Marquis of Halifax), the Bishop of Salisbury came in and complained heavily of the slow pro- ceedings of the house of commons, saying the Dutch would clap'up a peace with France, if they did not mend their pace ; observed that the Church of England was in the fault ; and expressed himself as if 20 he thought they meant a kindness to King James by their method of procedure. Lord Privy Seal agreed with him in his sentiments, and added that the church people hated the Dutch, and had rather turn Papists than receive the Presbyterians among them ; but that, on the other hand, these were to the full as rank and inveterate against ^5 those, and would mar aU their business by their inadvertence with regard to their Bill of Comprehension and their ill-timing of other bills : in short, that they would disgust those from whom they looked for indulgence. They were both angry with the commons' address to the King the day before, desiring him to support and defend the 30 Church of England according to his former declaration, and to call a convocation of the clergy, which the bishop said would be the utter ruin of the comprehension scheme." This view, however, of Dr. TiUotson's opinion respecting a convo- cation is opposed to the statement of Dr. NichoUs (Appar. ad defens. 3$ p. 93) ; who represents him as anxious that a convocation should be employed, and unconscious that it would throw any difficulty in the way, beyond the natural slowness of its proceedings. CHAPTER IX.] in the rei-gn of William and Mary. 411 bishops, and twenty other divines, requiring them to " prepare such alterations of the Liturgy and canons, and such proposals for the reformation of ecclesiastical courts, and to consider such other matters as might most S conduce to the good order, and edification, and unity of the Church of England, and to the reconciling as much as possible of all differences." The members of this commission were Dr. Lamplugh, archbishop of York, Drs. Compton, Mew, Lloyd, Sprat, Smith, Sir 10 Jonathan Trelawny, Burnet, Humfreys, and Stratford, bishops of London, Winchester, St. Asaph, Rochester, Carlisle, Exeter, Salisbury, Bangor, and Chester ; Drs. Stillingfleet, Patrick, Tillotson, Meggot, Sharp, Kidder, Aldrich, Jane, Hall, Beaumont, Montague, Goodman, iSBeveridge, Batteley, Alston, Tenison, Scott, Fowler, Grove, and Williams. Among these divines, the most eminent of the period, are included many persons who could not be supposed to be favourable to the wishes and designs of the government ; but they were doubt- 20 less selected in most instances with an especial refer- ence to their declared principles of moderation, and the measures they might be thought likely to support. That Dr. Tillotson had no fears as to their general sentiments may be inferred from the following paper, 25 that he drew up on the same day when the commission was issued. " Concessions p which vdll probably be made by the Church of England for the union of Pro- testants ; which I sent to the Earl of Portland by Dr. Stillingfleet, Sept. 13th, 1689- 30 "1. That the ceremonies enjoined or recommended in the liturgy or canons be left indifferent. "•^ p Birch's Life of Tillotson, p. 182. 412 The revision of the lAturgy [narrative. " 2. That the liturgy be carefully reviewed, and such alter- ations and changes be therein made, as may supply the defects, and remove, as much as is possible, all ground of exception to any part of it, by leaving out the Apocryphal lessons, and correcting the translation of the Psalms used in 5 the public service, where there is need of it ; and in many other particulars. " 3. That instead of all former declarations and subscriptions to be made by ministers, it shall be sufficient for them, that are admitted to the exercise of their ministry in the Church to of England, to subscribe one general declaration and promise to this purpose, viz. that we do submit to the doctrine, disci- pline, and worship of the Church of England, as it shall be established by law, and promise to teach and practise accordingly. i5 " 4. That a new body of ecclesiastical canons be made, par- ticularly with a regard to a more effectual provision for the reformation of manners both in ministers and people. " 5. That there be an effectual regulation of ecclesiastical courts to remedy the great abuses and inconveniences which 20 by degrees and length of time have crept into them ; and particularly that the power of excommunication be taken out of the hands of lay officers and placed in the bishop, and not to be exercised for trivial matters, but upon great and weighty occasions. 25 " 6. That for the future those who have been ordained in any of the foreign reformed churches, be not required to be re-ordained here, to render them capable of preferment in this church. " 7. That for the future none be capable of any ecclesiastical 30 benefice or preferment in the Church of England that shall be ordained in England otherwise than by bishops ; and that those who have been ordained only by presbyters shall not be compelled to renounce their former ordination. But because many have and do still doubt of the validity of such 35 ordination, where episcopal ordination may be had, and is by law required, it shall be sufficient for such persons to receive ordination from a bishop in this or the like form : ' If thou art not already ordained, I ordain thee,' &c. ; as in case a CHAPTER ix.J in the reign of William and Mary. 413 doubt be made of any one's baptism, it is appointed by the Liturgy that he be baptised in this form, ' If thou art not baptised, I baptise thee,'" &e. It would be unreasonable to suppose that the general 5 sentiments of the nation were in favour of so great an amount of change. The English character was too deeply impregnated with a love of facts and details, to approve of the comprehensive views and sanguine expectations of Dr. Tillotson, and too proud of its own lo nationality to acquiesce in the wishes of a sovereign, whose great services had been almost forgotten in the dread of his foreign predilections. The wishes of sober and considerate men may be read in the following letter P addressed at that time by Dr. Comber, precentor i5 of York, and afterwards dean of Durham, to bishop Patrick (then of Chichester) who was one of the most distinguished members of the commission, (dated York, Oct. 19, 1689.) " I heartily rejoice that you are in this new commission, 20 wherein I hope both your true affection to the Church and charity to Dissenters who are capable of being obliged will appear. But unless they are wiser and better tempered above than many are in these parts, our condescensions will only help them with arguments to upbraid us, not incline 25 them to part with one opinion in order to a coalition. 'Tis true there are some few moderate Presbyterians, who always communicated with us on occasion, and the alterations they desire are not many nor dangerous to our constitution. They will submit to a conditional re-ordination, to this very Liturgy 30 with some slight amendments, and some of them to surplice and cross : yea they approve and practise kneeling at the sacrament. But the greater part of Dissenters here are Independents, who seem incapable of any thing but toleration, and cannot be taken in but by such concessions as will shake 3S 1' Tanner MSS. vol. xxvii. No. 76. 414 The revision of the Liturgy [narrative. the foundations of our Church : and possibly by attempting to gain such as after all will be false friends, we may drive out many true ones both of the considerable clergy and laity also. I perceive the late success of that party in Scotland against episcopacy, and the opinion of their numbers andS interest here hath lately advanced their pretences to liberty of conscience into hopes of legal establishment and dominion over all others ; to which I know the great pillars of our Church will be cautious how they contribute. And till they be well assured what these gentlemen would have, and also lo fully satisfied that their desires are consistent with our establishment and safety, I hope they will give them no encouragement. I know very little in our Liturgy against which they could ever make one wise objection, and nothing but what hath been and may be justified. Yet to gain friends i5 or comply with consciences really tender something may be abated. But alas ! what content will that give to them, when Clarkson (whose book I am now answering) writes against all set forms, as having their original in ignorant and superstitious ages, and as things unknown in the primitive 20 times. These things at this time of day, together with their giving Presbyterian orders openly to many with design to perpetuate the schism, may justly make us stand our ground till they who have neither gospel nor antiquity, neither law nor reason of their side, come some more paces toward us. 25 My Lord, I should not presume to write this if it were only my own sense ; but it is the agreeing sentiment of all the members of this our northern convocation which I have met with ; and that I hope will excuse this freedom, because it is convenient your Lordship should know how affairs go here." 30 Great reliance was doubtless placed on the firmness of bishop Patrick, because in his theological writings he had always manifested a leaning towards the strongest views of doctrine and discipline, and in " A friendly Debate between a Conformist and a Non-35 conformist," published originally in 1668 and repub- lished in 1683, with a reply to some censures of Sir CHAPTER IX.] vn the reign of William and Mary. 415 M. Hale, he had openly declared that he was adverse to the scheme of comprehension. This reliance was not altogether without reason : for independently of the temptations offered by high preferment, the critical 5 state of the Church in the latter years of James II., the repulsion insensibly created by the active warfare in which the clergy were engaged with the Romanists, and the earnest wish to promote as high a tone of theology as possible in the measures of the new reign, 10 may fairly be allowed to have brought Dr. Patrick within the influence of the prevailing cuiTent, without any impeachment of his integrity or religious prin- ciples. He may be taken as representing that class of divines, now numerous and deserving of the greatest i5 respect, who had originally been opposed to any im- portant concessions, from the belief that they would not tend to edification, but had gradually been induced by an approximation on their own part, and still more by a greater spirit of deference on the part of Dis- 20 senters, to concur in promoting the projected union. The proceedings of this commission may be stated in the brief report of it contained in Bishop Patrick's narrative*! of his own life. " On the ad of October the commission about ecclesiastical 25 affairs was to be opened in Jerusalem Chamber. I came about 10 o'clock, and there were near twenty of the thirty commissioners present. It gave them power to consider what alterations were fit to be made in the Liturgy and Canons ; and what regulations in the ecclesiastical courts ; and how to 30 reform the manners of the clergy; to be offered to the con- vocation, and to the parliament, and to the king. We sat till about one o'clock, and debated several things about the mending of the old translation of the reading Psalms and Apocrypha ; and ordered another meeting next Wednesday. 3^ q P. 149. ed. Oxf. 1839. 416 The revision of the Liturgy [narrative. " On the 16th of October the commissioners sat again, and had a long dispute with the bishop of Rochester ; who argued both against the commission itself, and against our preparing any thing before the convocation met. We stayed there till one ; and the bishop of London, of Worcester, and several ^ others, came to my house and dined with me, and we went over a good part of the amendments we proposed to make in the Liturgy, till it was night. And the next morning they came hither again, to consider the rest of the Liturgy at my house, and stayed till almost twelve. '° " The next day we met in the Jerusalem Chamber, where we had appointed a general meeting of the commissioners. The bishop of Rochester absented himself. When we had read over all that we had to offer about the several offices, we proceeded to consider of the three ceremonies, and came to ^^ a conclusion that the sign of the cross in baptism should be left indifferent, which was expressed in such words as we hoped would satisfy our own people. None dissented ; but the bishop of Winchester (Mew), and the dean of Christ Church (Aldrich), and the dean of Gloucester (Jane), went^° out as soon as we began that debate. " On the 21st we met again in the Jerusalem Chamber, and though several absented themselves, we proceeded, and sat there till past six o'clock. The next day we met again at ten o'clock, and sat till between four and five. And so they ^^ did several days after. I was desired in the end of the month to join with the bishops of London and Rochester in making some new prayers for the 5th of November, when together with the gunpowder-treason, we commemorate the king's landing to give us a new deliverance. 3° "On the 26th the bishop of Rochester came to me, and told me he could not be at leisure to make the prayer which the bishop of London had committed to his care, but desired me to do it ; which I did the next day. On the 27th the com- missioners sat from three till between six and seven. On the 3^ 30th I revised all the service for the 5th of November, and we sat again as long as before, in the Jerusalem Chamber : and so we did the next day, when we considered the offices of Visitation of the Sick and Commination. CHAPTER IX.] in the reign of William and Mary. 417 " The bishops went to wait on the King on the 4th of November, to wish him many happy years. The Bishop of London spake in the name of the rest ; and the King's answer was, ' I desire to live for no other end, but to serve this nation 5 and this Church.' In the afternoon we met again to consider the business of re-ordination ; which held us a long time ; and then we went over some of the collects, till almost seven o'clock. Many more meetings we had, which I shall not mention." >o It may be inferred from this statement, and the inference is confirmed by other evidence, that the alterations recommended by this commission were numerous and important. Their report however was not offered to the convocation; and the document iS itself, being left in the custody of Dr. Tenison, was never allowed to be made public. For the secresy that he observed he urged as his excuse that the " proposals •" would give no satisfaction on either side, but be rather a handle for mutual reproaches; one 20 side upbraiding their brethren for having given up so much ; and the other justifying their non-conformity, because those concessions were too little, or however, were not passed into law." Doubtless he remembered in what manner the Dissenters had employed for then- 25 own purposes the resolutions * adopted by the com- mittee of divines in the year 1641, and the bitter and resentful feeling created in the minds of the con- formists by the publication of them. - Kennet, Comp. Hist. vol. iii. p. 591, note. It might reasonably 30 be supposed that this document would be placed by archbishop Tenison in the library at Lambeth. In the year 1727 it was in the hands of the bishop of London (Gibson), and an extract was obtained from it at that time by Dr. Waterland, (see Waterland's WorkSj vol. iv. p. 305, note). A search has been made for this document, 3S but without success. s See p. 241. E e 418 The revision of the Liturgy [narrative. A cause so zealously and ably supported, recom- mended by the influence of the court, and urged for- ward by all persons belonging to the two large descrip- tions of the sanguine and the turbulent, was yet destined to meet with fatal obstructions, some trans- 5 mitted from former times, and others of recent origin. It will have been observed that the question of reordina- tion had occupied much of the time and attention of the King's commissioners. It had long been considered, and was now agreed upoUj as the groimd on which the lo battle between the two parties was to be fought, con- taining within it space and provocation enough 'for all the ecclesiastical differences, and adding the further recommendation that many vital questions of state policy would be flung into the contest. Till the pass- 15 ing of the Act of Uniformity in the reign of Charles II., the ordination conveyed by presbyters, though re- sisted by the governors of the Church, had never been disowned by the legislature ; and of all the provisions of that act the clause that required episcopal ordina^ 20 tion was the most embarrassing to the non-conformists. It was with the greatest difficulty that they could be induced to forego their demand for the complete re- versal of it, and allow of some conditional , measure, such as a fresh dedication in addition to their own 28 orders, corresponding with the practice .adopted in the case of a doubtful baptism. This latter kind of mea- sure had been introduced into all the bills of compre- hension, and was sought to be recommended ' on the authority of such names as bishop Overall and arch- 30 bishop Bramhall, names that might be expected to t Birch's Life of Tillotson, p. 184. Nicholls' Appar. ad Def. Ecc. Angl. p. 97. CHAPTER IX.] in the reign of William and Mary. 419 meet with respect and deference from all classes of theologians. But the question was of too vital a na- ture to be decided on mere authority, some of the strongest advocates for comprehension being the most 5 resolute in behalf of ordination from the hands of bishops. In an able pamphlet, now usually ascribed to Dean Prideaux", but generally given at the time to Dr. (afterwards bishop) Kidder, is the following pas- sage, manifestly shewing that although a decided advo- 10 cate for the non-conformists he looked upon episcopal ordination as among the essentials of the Church of Christ. " We, as divines, are best able to do it, as it ought, without prejudice to the Church ; whereas if we cast it into the hands of laymen, they may, instead of 1 5 altering circumstantials, strike at essentials, and so make a breach upon the religion itself to the undoing of all. And although this should be avoided, as I fear it will not in some particulars I could instance, as par- ticularly in that of our orders, yet the least mischief we 20 can expect will be totally to extinguish all convoca- tions for the future, and resolve the whole power of the Church into the two houses of parliament." But beyond all these considerations, however impor- tant in themselves, collateral circumstances added j5 greatly to the dread that was felt of the presbyterian " It is ascribed to Dean Prideaux on the authority of his son (Univ. Diet. art. H. Prideaux) ; but in the copy left by bishop Barlow to the Bodleian is the following notice in the hand-writing of the bishop, " Writt by Dr. Kidder, dean of Peterburgh, who had „n beene a dissenter." Bishop Kennet, at a different period, supposed it to have been written by Dr. Tillotson, (Complete History, vol. iii. p. 591.) It appears, however, from the proceedings of the lower house of convocation, that there were two pamphlets with the same title of " Letter relating to the Convocation." E e 2 420 The revision of the Liturgy [narrative. leaven. The violences already committed in Scot- land, threatening in their consequences to spread the flames of a religious war throughout the whole of the empire, made men connect the wild and ferocious spirit of the northern insurgents with the question of 5 Church government. The episcopal party in Scotland had certainly been treated with great severity. They had no stated Liturgy in general use among them, and they allowed the validity of presbyterian orders ; qua- lities these which might fairly have been expected to lo give them some favour in the eyes of their adversaries. But being directly dependent upon the crown, and addicted, however temperately, to the use of forms and ceremonies, they were branded as a political party, and held in the same abomination with Papists. TheiS treatment they met with was as cruel as if it had pro- ceeded from a spirit of revenge, and became accord- ingly a solemn warning to all their brethren whose warfare, like theirs, was against the presbytery. We may safely affirm that the downfall of episcopacy in the 20 north was one of the principal causes that preserved to the Church of England at this period its ancient in- tegrity in doctrine and discipline. Another important event in connection with the de- mands of the dissenters was the toleration they had re-2S cently obtained from parliament. As long as they could allege in their behalf that they were deprived of their rights, although they were peaceable and loyal citizens, and driven from their native country, although they were among the most affectionate of its children, they 30 created a presentiment in their favour which nothing short of either political hatred or religious enthusiasm could withstand. Among men in general, accordingly, their case was irresistible and was constantly making cfHAPTBH IX.] in the reign of William and Mary. 421 converts. But when they were allowed to conduct their worship according to their own discretion, their claims appeared to have been satisfied, and the ques- tion was not only at an end, but had also been ad- 5 judged according to their own principles. To demand, then, that they should still be admitted within the pale of the Church was at once to require the greater body to submit to the wishes of the smaller, and to force the consciences of their opponents under the pressure 10 of external authority ; and these were concessions which no reasonable men would grant them, and they themselves were debarred by their own past conduct from asking. The whole case had lapsed from them- selves and vested in the adverse party : so that the iS conformists were left to determine it as a simple ques- tion of prudence, whether it was better to diminish the number of their adversaries, or to preserve agreement among their own members. But the most important difficulty in the way of a 20 comprehension arose from the schism that was now taking place in the Church itself. Driven from their preferments on account of the greater degree of sanctity they attached to the nature of an oath, and carrying with them the reputation of devotedness to 25 their spiritual duties and indifference about their secular interests, the non-jurors were objects of uni- versal respect and concern. To the claims they possessed upon all classes they added the more dis- tinct recommendations of a precise and dogmatic 30 adherence to the established faith, and a jealousy of all foreign innovations. They formed accordingly a centre round which were assembled, together vrith a large body of most respectable churchmen, all those who were attached to the ancient dynasty, and many E e3 422 The revision of the Liturgy [narrative. others whose moving principle was hatred to the existing government. It would have been dangerous to the safety of the Church, and fatal to the cause of the revolution, to have supplied so powerful a party with the further plea that the national religion hads been adulterated. So strong and so general was this feeling among the friends of the non-conformists, that Bishop Burnet expresses himself on the subject in the following manner " : "If we had made alterations in the rubric and other parts of the Common Prayer, theyio [the Jacobite clergy] would have pretended that they still stuck to the ancient Church of England, in oppo- sition to those who were altering it, and setting up new models : and as I do firmly believe that there is a wise Providence that watches upon human affairs, is and directs them, chiefly those that relate to religion ; so I have with great pleasure observed this in many instances relating to the revolution. And upon this occasion I could not but see that the Jacobites among us, who wished and hoped that we should have made 20 those alterations, which they reckoned would have been of great advantage for serving their ends, were the instruments of raising such a clamour against them, as prevented their being made. For by all the judgments we could afterwards make, if we had carried 2S a majority in the convocation for alterations, they would have done us more hurt than good." These considerations, added to the conscientious objections that were felt in many quarters against any kind of change, produced their natural effect upon the 30 members of the convocation. That assembly met in the month of December, and the business that first engaged their attention, the appointment pf a prolo- "^ Own Times, vol. iv. p. 59. csapteb ix.J w the reign of William and, Mary. 423 cutor in the low^ house, furnished a favourable oppor- tunity for trying the strength of the two contending parties, and bringing all their differences, whether ecclesiastical or civil, to an issue. The court party 5 proposed Dr. Tillotson as their candidate, and certainly could not have found among their ranks a person better qualified to represent' their principles, or to recommend them by the lustre of his talents and virtues. The candidate of the opposite party was 10 Dr. Jane, dean of Gloucester, and regius professor of divinity at Oxford, who was known to be a divine of great reading and resolution, and supposed y to be fitted for the work of a fierce opposition by personal feelings of resentment. He was elected by a large iS majority; and his election, coupled with the strong political influence that was employed in promoting it, ^ave sufiicient intimation that no measures proposed by the court would be likely to meet with acceptance from the great body of the clergy. This intimation 2oVv^as soon followed by an act,, not only expressive in itself, but pregnant with much latent hostility. When the bishops sent down an address acknowledging the protection his Majesty had afforded to religion in general, and especially to their own established form 25 of it, but so expressed as to include the Church of England under the general title of Protestant churches, the lower house required the expression to be altered, on the avowed principle that they disowned all com- munion with foreign churches. The case was too 30 manifest to be misunderstood. The upper house, lack- ing its full proportion of bishops, and deprived of its metropolitan, could not exercise its usual influence y See Life of Dr. H. Prideaux, p. 55. E e 4 424 The revision of the Liturgy Sfc. [nabeative. over the clergy in general ; and »the king readily adopted the only alternative remaining to him, of discontinuing ^ the session, and preventing any future renewal of the strife by successive prorogations. z Among the losses sustained by the Church on the breaking up S of this convocation was the ' following : "There was provided a family book to be authorized by this convocation. It contained directions for family devotions, with several forms of prayer for worship every morning and evening, suitfed to the different circum- stances of the families in which they were to be used Some lo years afterwards Dr. Prideaux pressed Archbishop Tenison to publish this book, telling him that he thought it would not want its effect, if it was published by his authority only ; though he was of opinion with his grace, that it would be best done with the concurrence of the convocation, could that be safely obtained ; which he thought it i5 could not, on account of the great divisions among the clergy and the spirit of opposition, which then appeared in too many of them against their superiors. This book hath since had the misfortune to be lost ; for being put into the hands of Dr. "Williams, bishop of Chichester, it was some how mislaid, and after his death could never 20 be retrieved." Life of Dr. H. Prideaux, p. 61, &c. CHAPTER X. Documents connected with the attempted revision of William a/nd Mary, I. Commission of William and Mary for the Review of the Liturgy, 1689. From Kennet's Complete History, vol. iii. p. 590. II. Letter from Lord Nottingham to Bishop Bm-net, requiring him to attend as one of the King's Commissioners. From the original among the Burnet papers in the Bodleian. III. Proceedings of the Commission of 1689. From Dr. Calamy's Life of Baxter^ p. 452. IV. Proceedings of the Commission of 1689. From Dr. Nicholls' Apparatus ad Defens. Eccles. Angl. p. 95. V. The particular acts and adjournments of the Convocation of 1689. From Mr. Long's Vox Cleri, printed anno 1690, p. 59 (Comp. Wilk. Cone. vol. iv. p. 619.) VI. Letter to Dr. Tillotson, bearing date Oct. 5, 1689. From the MS. Library at Lambeth. Gibs. 930, No. 183. VII. An Act for uniting his Majesty's Protestant subjects. From a MS. among the Burnet papers in the Bodleian. CHAPTER X. I. Commission of William and Mart/ for the review of the Liturgy, 1689. WHEREAS the particular forms of Divine worship, and the rites and ceremonies appointed to be usedS therein, are things in their own nature indifferent and alter- able, and so acknowledged ; it is but reasonable that upon weighty and important considerations, according to the various exigencies of times and occasions, such changes and alter- ations should be made therein, as to those that are in place lo and authority should from time to time seem either necessary or expedient : And whereas the Book 6f Canons is fit to be reviewed, and made more suitable to the state of the Church : and whereas there are defects and abuses in the ecclesiastical iS courts and jurisdictions ; and particularly there is not sufficient provision made for the removing of scandalous ministers, and for the reforming of manners either in ministers or people : and whereas it is most fit that there should be a strict method prescribed for the examination of such persons 20 as desire to be admitted into holy orders, both as to their learning and manners : We therefore out of our pious and princely care for the good order and edification and unity of the Church of England, committed to our charge and care; and for the2S reconciling as much as is possible, of all differences among our good subjects ; and to take away all occasions of "the like for the future, have thought fit to authorize and empower you, &c. &c. and any nine of you, whereof three to be bishops, to meet from time to time, as often as shall be 30 CHAPTER X.] Letter from Zjord Nottingham. 427 needful, and to prepare such alterations of the Liturgy and Canons, and such proposals for the reformation of eccle- siastical courts, and to consider of such other matters, as in your judgments may most conduce to the ends above- S mentioned. II. Letter from Lord Nottingham to Bishop Burnet, requiring him to attend as one of the King's commissioners. (From the original among the Burnet papers in the Bodleian.) 10 Whitehall, Sep. 19, 1689. My Lord, The King commands me to acquaint your Lop. that he has thought fitt to issue a commission under the great seal of England to certaine bishops, deans, and others of the clergy, 1 5 to prepare such alterations and amendments of the Liturgy and Canons, and such proposalls for the reformation of ecclesiasticall courts, and to consider such other matters as may most conduce to the good order, edification, and unity of the Church of England, soe that their resolutions may 20 be in a readiness to be offered to the convocation at their next meeting, and when approved by them may be presented to his Majesty and the two Houses of Parliament, that if it shall be judged fitt, they may be establisht in due form of law. 25 I am further commanded to acquaint your Lop. that you are appointed one of the commissioners, and that the bishops and clergy in and about the citty doe think Thursday the third of October next will be the most convenient day for the first meeting in or near London ; at which you are 30 desired to be present. I am, my Lord, Your Lops, most humble Servant, Nottingham. Lord Bishop of Salisbury. 428 Proceedings of the commissioners [documents. III. '^An account of the proceedings of the commissioners to prefare matters for the approaching Convocation in 1689. Commu- nicated to Dr. Calamy by a friend. {Cdlamy's Life of Baaeter, p. 452.) The committee being met in the Jerusalem Chamber, a 5 dispute arose about the authority and legality of the court. (The Bishop of Eochester, though he had so lately acted in an illegal one, being one of those that questioned it.) The grounds of this scruple were the obligations the clergy lay under by Act of Parliament of King Henry VIII. not to lo enter into any debates, about making any alterations in Church affairs without the King's special and immediate privacy, and direction first given concerning such alterations. It was answered that that must be done either by an act of the King's own judgment, or by a private cabal, (both which iS ways would be very exceptionable,) or else by his Majesty's commission to a certain number of ecclesiastics, to consult about and prepare what was necessary to be altered, as it was in the present case. For moreover, the commissioners pre- tended not to make these alterations obligatory by virtue of 20 a law, but only to get them ready to lay before the Con- vocation : the very reports being not so much as to be referred to the privy council, lest they might be subject to be canvassed and cooked by lay hands. However, the Bishops of Winchester and Eochester, Dr. Jane and Dr. AldrichjS withdrew dissatisfied ; and the rest, after a list of all that seemed fit to be changed was read over, proceeded very unanimously and without any heats in determining as follows, a A MS. copy of this account is in the Tanner Collection, (vol. cclxxxii. No. 222.) in a volume containing many papers in the handwriting of Abp. Sanoroft. 30 "Whether this MS. were preserved by the Archbishop, or only by Bishop Tanner, it clearly may be considered as of high authority, in the absence of the original document confided to Dr. Tenison. It is remarkable that no notice is taken in it of the important point of reordination, which the commissioners certainly debated, and according to the statement of Dr. NichoUs, were willing to concede. 3S CHAPTER X.] to pr&pare matters ^c. 429 (each article as soon as agreed upon, being signed by the Bishop of London,) viz. That the chanting of Divine service in cathedral churches shall be laid aside, that the whole may be rendered intelligible 5 to the common people. That besides the Psalms, being read in their course as before, some proper and devout ones be selected for Sundays. That the Apocryphal lessons and those of the Old 10 Testament which are too natural, be thrown out, and others appointed in their stead by a new calendar, which is already fully settled, and out of which are omitted all the legendary Saints' days, and others not directly referred to in the service book. 1 5 That not to send the vulgar to search the Canons, which few of them ever saw, a rubric be made, setting forth the usefulness of the cross in baptism, not as an essential part of that sacrament, but only a fit and decent ceremony. However, if any do, after all, in conscience scruple it, it shall be omitted 20 by the priest. That likewise if any refuse to receive the .sacrament of the Lord's supper kneeling, it may be administered to them in their pews. That a rubric be made declaring the intention of the Lent zS fasts to consist only in extraordinary acts of devotion, not in distinction of meats. And another to state the meaning of Rogation Sundays and Ember weeks ; and appoint that those ordained within the " quatuor tempora" do exercise strict devotion. 30 That the rubric which obliges ministers to read or hear common prayer publicly or privately every day, be changed to an exhortation to the people to frequent those prayers. That the Absolution in morning and evening prayer may be read by a deacon, the word " priest" in the rubric being 3S changed into " minister ;" and those words " and remission" be put out as not very intelligible. Tha-t the Gloria Patri' shall not be repeated at the end of every Psalm, but of all, appointed for morning and evening prayer. 430 Proceedings of the Commissioners [documents. That those words in the Te Deum, " thine honourable, true and only Son,'" be thus turned, " thine only begotten Son," honourable being only a civil term, a,nd no where used " in sacris." The Benedicite shall be changed into the 128th Psalm, and 5 other Psalms likewise appointed for the Benedictus and Nunc dimittis. The Versicles after the Lord's Prayer, &c. shall be read kneeling, to avoid the trouble and inconveniences of, so often varying postures in the worship. And after these words, lo " Grive peace in our time, O Lord," shall follow an answer, promissory of somewhat on the people's part, of keeping God's laws, or the like ; the old response being grounded on the predestinating doctrine taken in too strict an acceptation. iS All high titles or appellations of the King, Queen, &c. shall be left out of the prayers, such as " most illustrious, religious, mighty," &c. and only the word " Sovereign" retained for the King and Queen. Those words in the prayer for the King, " Grant that he 20 may vanquish and overcome all his enemies," as of too large an extent, if the King engage in an unjust war, shall be turned thus ; " Prosper all his righteous undertakings against thy enemies," or after some such manner. Those words in the prayer for the clergy, " who alone 2S workest great marvels," as subject to be ill-interpreted by persons vainly disposed, shall be thus, " who art the author of all good gifts." And those words, " the healthful spirit of thy grace," shall be, " the holy spirit of thy grace," healthful being an obsolete word. .p The prayer which begins, " God, whose nature and property," shall be thrown out, as full of strange and imperti- nent expressions, and besides not in the original, but foisted in since by another hand. The collects for the most part are to be changed for those 3S the Bishop of Chichester has prepared ; being a review of the old ones with enlargements, to render them more sensible and affecting; and what expressions are needful, so to be retrenched. CHAPTER X.] to prepa/re matters, S^e. 431 If any minister refuse the surplice, the bishop, if the people desire it, and the living will bear it, may substitute one in his place that will officiate in it : but the whole thing is left to the discretion of the bishops. 5 If any be desirous to have godfathers and godmothers omitted, and their children presented in their own names to baptism, it may be granted. About the Athanasian Creed they came at last to this conclusion : that lest the wholly rejecting it should by unrea- lo sonable persons be imputed to them as Socinianism, a rubric shall be made, declaring the curses denounced therein not to be restrained to every particular article, but intended against those that deny the substance of the Christian religion in general. i5 Whether the amendment of the translation of the reading Psalms, (as they are called,) made by the Bishop of St. Asaph and Dr. Kidder, or that in the Bible shall be inserted in the Prayer Book, is wholly left to the convocation to consider of and determine. 20 In the Litany, Communion Service, &c. are some alterations made, as also in the Canons, which I cannot yet learn so particular account of, as to give them you with the rest ; as perhaps I may hereafter be able to do. IV. ^ An accoimt of the proceedings of the Commissioners o/"1689, hy 23 Dr. Nicliolls. (Apparatus ad Defens. JSccles. Angl. p. 95.) Imperato operi viri reverendi se protinus accingunt, et in Liturgia denuo limanda labores auspicantur. Primum in examen vocatur Calendarium, ex quo lectionibus Apocryphis exturbatis, Canonicae Scripturse capita sufFecta sunt, cum 30 *■ This account is understood to have been obtained by Dr. Nicholls from the papere of Bishop Williams (of Chichester) who was one of the commissioners. Kennet, Comp. Hist. vol. iii p. 591. 432 An account of the proceedings ^c. [documents. majore populi fructu perlegenda. Symbolum quod vulgo Sancti Athanasii dicitur, quia a multis improbatur propter atrocem de singulis, secus quam hie docetur credentibus, sententiam ministri arbitrio permittitur, ut pro apostohco mutetur. CoUectse in totum anni eyeluni de novo elaborantur, S ad epistolse et evangelii doctrinam congruentius factse ; et cum tanta verborum elegantia atque splendore, tantaque Chris- tianse mentis vi atque ardore compositEe sunt, ut nihil possit animos audientiuni magis afficere et accendere, et eorum mentes ad Deum evehere. Eas primum contexuit, summus lo hujus rei artifex, Simon Patricius ; ulteriorem vim sanguinem spiritumque adhibebat Gilbertus Burnetius ; eas denique cum magno judicio, singulis verbis diligenter expensis, examinante Edvardo Stillinfleto ; ultimam limam addente ac verbis eno- dibus et dulcis facilisque eloquentise fluentis iterum perpo- 15 liente Joanne Tillotsonio. Novam Psalmorum versionem ornabant originibus congruentiorem ; eanl curam sibi ple- rumque vindicante Richardo Ciddero, viro in linguis orien- talibus versatissimo. Singulas dictiones et vocabula, quae sparsim per Liturgiam improbarant illius hostes, exquisitazo indagine collegit Thomas Tenisonius ; in eorum loca suffectis verbis perspicuis et distinctis, nee a morosiori aliquo cavil- landis. Alia qusedam proposita sunt, sed quae integre ad synodum referenda judicabantur. Primum ut crux baptis- mahs seu infantium frontibus signetur, sen prorsus omittatur, 2S penes parentes sit eligere. Deinde si non-conformista minister ad Ecclesiam revertatur, novis mysteriis vulgari ritu non iterum initiandus, sed ordinatione quadam conditionali potius insigniendus, uti nobis in usu est baptismum infantibus, de quorum baptizatione non admodum compertum est, inferre ; 3° benedictione episcopi addita, ut mos erat apud antiques, clericos ab hsereticis ordinatos recipieijdi (Dionys. Alex. ap. Euseb. Hist. Eccl. 1. 7. c. 2. Concil. Nic. 1. Can. 8. Just, sive Author Resp. ad orthodox, resp. 18. Theod. Hist. Eccl. 1. 1. c. 8.) In sacris ordinibus tali modo conferendis exemplo prseiverat 3S vir de eeclesia optime meritus Dominus Bramallus, Hibernise Primas, cum Scotos Presbyteros in Ecclesiam reciperet. Hsec eorum summa erat quae in hoc congressu viri doctis- simi moliebantur. CHAPTER X.J ■Acts and Adjournments Sfc. 433 The particular Acts and Adjournments of the Convocation from Dec. M, 1689. The Litany was read by a bishop for some days in Latin, there being only this suppUcation added after the prayers for 5 the bishops : " That it may please thee to inspire with thy Holy Spirit this convocation, and to preside over it, to lead us into all truth, which is according to godliness." At other times, when there was no sermon, this prayer for 10 the parliament was constantly used : " Most gracious God, who dost rule all men, and govern all things, be graciously present, we beseech thee, with the three estates of the kingdom in parliament assembled, under the government of our most gracious Princes William and Mary ; 1 5 assist them with the spirit of counsel and peace, whereby they may be preserved in one mind and accord, and also may be inspired with the love of thee, and study the publick welfare : that whatsoever laws, by their joint suffrages shall be ob- tained, being established by our lord and lady the King and 2o Queen, may establish righteousness and peace to us, and con- firm them to our posterities for ever, to the encrease of all virtue, and the eternal glory of thy name, by and for Jesus Christ our Lord and Saviour." Then followed these five collects ; I. The collect on St. 25 Simon and St. Jude's day : " Almighty God, who hast built thy Church upon the foundation of the apostles and prophets," &c. II. The collect for Good Friday : " Almighty and everlast- ing God, by whose Spirit," &c. 30 III. Collect : " Almighty God, who by thy Son Jesus Christ didst give to the holy apostles many excellent gifts, and com- mandedst them earnestly to feed thy flock, make, we beseech thee, all bishops and pastors diligently to preach thy holy word, and the people obediently to follow the same, that they pf 434 Acts and Adjournments [documents. may receive the crown of everlasting glory, through Jesus Christ our Lord. Amen.''^ IV. The collect on the fifth Sunday after Trinity : " Grant, we beseech thee," &c. V. Collect : " O Lord God, the Father of lights, and Foun-s tain of all wisdom, we thy humble and unworthy servants, prostrating ourselves at thy footstool, beseech thee, that we who are here met together in thy name, under the govern- ment of our most gracious King William and Queen Mary, being assisted by thy heavenly grace, may so search out, me- lo ditate, handle and discern all things which may promote thy honour and glory, and the good of thy Church, that thy Spirit, which heretofore did preside over the counsil of the apo- stles, may also preside over this our counsil, and lead us into all that truth which is according to godliness ; that we who is have worthily and seriously, utterly renounced the errours of our holy Reformation, the corruptions and superstitions, toge- ther with the papal tyranny which heretofore did here abound, may all of us firmly and constantly hold the apostolic and truly catholick faith, and without fear, may duly serve thee 20 with a pure worship, through Jesus Christ our Lord. Amen.'''' Then follows the prayer of St. Chrysostome : " Almighty God, who hast given us grace at this time," &c. Then the members of the Convocation were called over : An alphabetical catalogue of all the names of the members of the 25 upper and lower house of this present Convocation. William Lord Bishop of St. Asaph. Geor. Bright, D.D. Dean of St. Asaph. Samuel Davies, L. D. Proctor for the Chapter. William Lord Bishop of St. Asaph, Archdeacon of St. 30 Asaph. Grifiin Lloyd, B. D. John Edwards, M. A. Proctors for the Clergy. Bath and Wells. Ralph Bathurst, D. D. Dean of Bath and Wells. 3S Rich. Busby, D. D. Proctor for the Chapter. Edwin Sandys, A. M. Edw. Waple, B. D. Archdeacon of Wells [Bath], Taunton. CHAPTER X.J of the Convocation. 435 William Clement, A. M. Giles Pooley, A. M. Proctors for the Clergy. Humphrey Lord Bishop of Bangor. John Jones, D. D. Dean of Bangor. 5 Rol. Foulks, A. M. Proctor for the Chapter. • Humphrey Lord Bishop of Bangor, Archdeacon of Bangor and Anglesey. Fran. Lloyd, A. M. Archdeacon of Merioneth. Robert Wynne, A. M. John Williams, A. M. Proctors for 10 the Clergy. Gilbert Lord Bishop of Bristol. WiUiam Levett, D. D. Dean of Bristol. Steph. Crespion, A. M. Proctor for the Chapter. John Feilding, D. D. Archdeacon of Dorset. iS Roger Mander, D. D. Rich. Roderick, B. D. Proctors for the Clergy. Canterbury/. John Tillotson, D. D. then Dean of Canterbury, now Dean of St. Paul's, London. 20 Proctor for the Chapter. John Batteley, Archdeacon of Canterbury. Geo. Thorpe, D. D. John Cooke, A. M. Proctors for the Clergy. Simon Lord Bishop of Chichester. 2S Francis Hawkins, D. D. Dean of Chichester. Zach. Cradock, D. D. Proctor for the Chapter. Josias Pleydell, A. M. Archdeacon of Chichester. Joseph Sayer, B. D. Archdeacon of Lewes. Conyers Richardson, A. M. David Morton, D. D. Proctors 30 for the Clergy. Thomas Lord Bishop of St. David's. John Ellis, D. D. Prsecentor. Spencer Lucy, A. M. Proctor for the Chapter. Tim. Halton, D. D. Archdeacon of St. David's. 35 Geo. Owen, D. D. Archdeacon of Carmarthen. F f 2 436 Acts and Adjournments [documents. Tho. Stainoe, B. D. Archdeacon of Brecknock. Job. Williams, A. M. Archdeacon of Cardigan. Tho. Sandys, A. M. WiU. PoweU, A. M. Proctors for the Clergy. My. 5 John Spencer, D. D. Dean of Ely. John Moore, D. D. Proctor for the Chapter. WiU. Saywell, D. D. Archdeacon of Ely. Sam. Blith, D. D. Nicholas Gouge, A. M. Proctors for the Clergy. lo Jonathan Lord Bishop of Exeter. Rich. Annesley, D. D. Dean of Exon. Geo. Hooper, D. D. Proctor for the Chapter. Edw. Lake, D. D. Archdeacon of Exeter. Edw. Drew, A. M. Archdeacon of Cornwall. iS Era. Fulwood, D. D. Archdeacon of Totnes. Will. Read, A. M. Archdeacon of Barum. John James, D. D. Tho. Long, senior, B. D. Proctors for the Clergy. Glocester. 20 Will. Jane, D. D. Dean of Gloucester, Prolocutor. Rich. Duke, A. M. Proctor for the Chapter. Tho. Hide, D. D. Archdeacon of Glocester. Abraham Gregory, D. D. Rich. Parsons, L. D. Proctors for the Clergy. 25 Herbert Lord Bishop of Hereford. Geo. Benson, D. D. Dean of Hereford. Tho. Rogers, D. D. Proctor for the Chapter. Sam. Benson, A. M. Archdeacon of Hereford. Adam Ottley, A. M. Archdeacon of Salop. 30 Will. Johnson, D. D. Rich. Bulkley, A. M. Proctors for the Clergy. William Lord Bishop of Landaffe. Henry Bull, D. D. Archdeacon of Landaffe. Jonathan Edwards, Proctor for the Chapter. ,3 CHAPTER X.] of the Convocation. 437 William Frampton, A. M. Jenkins, A. M. Proctors for the Clergy. Thomas Lord Bishop of Lichfield and Coventry. Lancelot Addison, D. D. Dean of Lichfield. ^ John Willes, D. D. Proctor for the Chapter. Lancelot Addison, D. D. Archdeacon of Coventry. Fran. Ashenhurst, A. M. Archdeacon of Darby [Stafford, Salop] . Barnabas Poole, A. M. Jo. Kimberly, A. M. Proctors for •° the Clergy. Thomas Lord Bishop of Lincoln. Daniel Brevint, D. D. Dean of Lincoln. John Inet, A. M. Samuel Fuller, D. D. Proctors for the Chapter. ' Tho. Oldys, L. B. Archdeacon of Lincoln. John Hutton, A. M. Archdeacon of Stow. Byrom Eaton, D. D. Archdeacon of Leicester. John Hammond, D. D. Archdeacon of Bucks. John Gery, L. D. Archdeacon of Huntington. ^° John Skelton, A. M. Archdeacon of Bedford. James Gardiner, D. D. Rob. Edwards, B. D. Proctors for the Clergy. Henry Lord Bishop of London, President. J. Tillotson, D. D. now Dean of St. Paul's. =5 Will. Stanley, D. D. Proctor for the Chapter. Thomas Tenison, D. D. Archdeacon of London. John Goodman, D. D. Archdeacon of Essex. Charles Alston, D. D. Archdeacon of Middlesex. Will. Beveridge, D. D. Archdeacon of Colchester. 3° John Cole, A. M. Archdeacon of St. Albans. Gregory Hascard, D. D. Rob. Grove, D. D. Proctors for the Clergy. Norwich. John Sharpe, D. D. then Dean of Norwich, now Dean of 3^ Canterbury. if 3 438 Acts and Adjournments [documents. Nath. Hodges,- A. M. Proctor for the Chapter. John Conant, D. D. Archdeacon of Norwich. Edw. Reynolds, D. D. Archdeacon of Norfolk. John Spencer, D. D. Archdeacon of Sudbury. Humph. Prideaux, D. D. Archdeacon of Suffolk. 5 John Connald, A.M. John Eachard, D. D. Proctors for the Clergy. Oaeford. Hen. Aldrich, D. D. Dean of Christ Church. Hen. Smith, D. D. Proctor for the Chapter. lo Timothy Halton, D. D. Archdeacon of Oxon. John Mill, D. D. Henry Maurice, D. D. Proctors for the Clergy. Peterborough. Eich. Kidder, D. D. Dean of Peterbour. i5 John Patrick, A.M. Proctor for the Chapter. Tho. Woolsey, D. D. Archdeacon of Northampt. Matthew Hutton, B. D. Nath.Whalley, A.M. Proctors for the Clergy. Thomas Lord Bishop of Rochester. 20 Hen. Ullock, D. D. Dean of Rochester. Fran. Brevall, D. D. Proctor for the Chapter. Tho. Plume, D. D. Archdeacon of Rochester. Rich. Holden, A. M. Joseph Yates, A. M. Proctors for the Clergy. 25 Gilbert Lord Bishop of Sahsbury. Tho. Price, D. D. Dean of Sarum. Rob. Woodward, L. D. Proctor for the Chapter. Will. Richards, B. D. Archdeacon of Sarum. Tho. Lambert, D. D. Archdeacon of Berks, 30 Tho. Ward, L. D. Archdeacon of Wilts. John Younger, U. D. Thomas Wyat, D. D. Proctors for the Clergy. Thomas Lord Bishop of Rochester, Doan of Westmin-sS stor. CHAPTER X.] of the Convocation. 439 Edw. Felling, D. D. Proctor for the Chapter. Rich. Busby, D. D. Archdeacon of Westminster. Peter Lord Bishop of Winchester. Rich. Meggott, D. D. Dean of Winton. S Will. Hawkins, D. D. Proctor for the Chapter. Tho. Clutterbuck, D. D. Archdeacon of Winchester. Tho. Sayer, D. D. Archdeacon of Surrey. Will. Harrison, D. D. Geo. Hooper, D. D. Proctors for the Clergy. 10 Windsor. No return. Wolverhampton. No return. Edward Lord Bishop of Worcester. Geo. Hicks, D. D. Dean of Worcester. R. -Battle, A. M. Proctor for the Chapter. i5 John Fleetwood, A. M. Archdeacon of Worcester. John Jephcott, D. D. Tho. Hodge, A. M. Proctors for the Clergy. And after this the prolocutor was chosen: the persons named were Dr. Tillotson, dean of St. Paul's, and Dr. Jane, 20 the King's professor in Oxford : Dr. Jane had the majority of voices ; yet great endeavours were used to prefer the dean, whose party having argued much for it, but saw themselves overcome, did at last yield to the election of Dr. Jane, the votes for him being double to the others. The first thing 25 that was done in the convocation, after the clausing the pro- locutor, was Dec. 4th, when the commission from the King was read, there being present twelve bishops ; the commission was as follows : " William and Mary, by the grace of God, King and Queen 30 of England, Scotland, France, and Ireland, defenders of the faith, &c. to all to whom these presents shall come, greeting ; whereas, in and by one act of parliament made at Westmin- ster, in the 25th year of the reign of King Henry the Vlllth, reciting. That whereas the King's humble and obedient sub- 35jects the clergy of this realm of England, had not only ac- knowledged according to the truth that the convocations of the same clergy were always, had been, and ought to be Ff4 440 Acts and Adjournments [documents. assembled only by the King's writ, but also submitting them- selves to the King's Majesty, had promised in verba sacerdotis, that they would never from thenceforth presume to attempt, alledge, claim, or put in ure, or enact, promulge, or execute any new canons, constitutions, ordinances provincial or others, 5 or by whatsoever other name they should be called, in the con- vocation, unless the said king's most royal assent and license might to them be had, to make, promulge, and execute the same ; and that the said king did give his royal assent and authority in that behalf. It was therefore enacted by theio authority of the said parliament, according to the said sub- mission and petition of the said clergy, among other things, that they, nor any of them, from thenceforth should enact, promulge, or execute any such canons, constitutions, or ordi- nances provincial, by whatsoever name they might be called, iS in their convocations in time coming, which always should be assembled by authority of the King's writ, unless the same clergy might have the King's most royal assent and license, to make, promulge, and execute such canons, constitutions, and ordinances, provincial or synodal, upon pain of every one 20 of the said clergy doing contrary to the said Act, and being thereof convict, to suffer imprisonment, and make fines at the King's will. " And further, by the said Act it is provided, that no canons, constitutions, or ordinances should be made or put in execu- 2S tion within this realm, by authority of the convocations of the clergy, which should be contrariant or repugnant to the King's prerogative royal, or the customs, laws, or statutes of this realm, any thing contained in the said Act to the contrary thereof notwithstanding. 30 " And lastly, it is also provided by the said Act, That such canons, constitutions, ordinances and synodals, provincial, which then were already made, and which then were not con- trariant or repugnant to the laws, statutes and customs of this realm, nor to the damage or hurt of the King's pre- 35 rogative royal, should then still be used and executed as they were before the making of the said Act, until such time as they should be viewed, searched, or otherwise ordered and determined by the persons mentioned in the said Act, or the CHAPTER X.J of the Convocation. 441 most part of them, according to the tenor, form, and effect of the said Act, as by the said Act, among divers other things more fully and at large, it doth and may appear. " And whereas the particular forms of divine worship, and S rites and ceremonies appointed to be used therein, being things of their own nature indifferent and alterable, and so acknowledged, it is but reasonable that upon weighty and important considerations, according to the various exigency of times and occasions, such changes and alterations should 10 be made therein, as to those that are in place and authority should, from time to time, seem either necessary or expedient, " And whereas the Book of Canons is fit to be reviewed, and made more suitable to the state of the Church : and whereas there are divers defects and abuses in the ecclesiastical courts 1 5 and jurisdictions ; and particularly there is not sufficient pro- vision made for the removing of scandalous ministers, and for the reformation of manners either in ministers or people ; and whereas it is most fit that there should be a strict method prescribed for the examination of such persons as desire to 20 be admitted into holy orders, both as to their learning and manners : know ye, that we, for divers urgent and weighty causes and considerations us thereunto moving, of our especial grace, certain knowledge, and meer motion, have by virtue of our pre- rogative royal, and supreme authority in causes ecclesiastical, zS given and granted, and by these presents do give and grant, full, free, and lawful liberty, license, power, and authority unto the Right Eev. Father in God Henry Lord Bishop of London, president of this present convocation for the province of Canterbury, (upon the suspension of the Lord Archbishop 30 of Canterbury) during this present parliament now assembled; and in his absence to such other bishops as shall be appointed president thereof, and to the rest of the bishops of the same province, and to all deans of cathedral churches, arch-deacons, chapters, and colleges, and the whole clergy of every several q5 diocese within the said province : that they the said Lord Bishop of London, or other president of the said convocation, and the rest of the bishops, and other the said clergy of this present convocation within the said province of Canterbury, or the greatest number of them, whereof the president of the 442 Acts and Adjournments [documents. said convocation to be always one, shall and may from time to time during this present parliament, confer, treat, debate^ consider, consult, and agree of and upon such points, matters, causes and things as we, from time to time, shall propose, or cause to be proposed, by the said Lord Bishop of London, or 5 other president of the said convocation, concerning alterations and amendments of the liturgy and canons, and orders, ordi- nances and constitutions for the reformation of ecclesiastical courts ; for the removing of scandalous ministers ; for the reformation of manners either in ministers or people; and for lo the examination of such persons as desire to be admitted into holy orders, and all such other points, causes and matters as we shall think necessary and expedient, for advancing the honour and service of Almighty God, the good and quiet of the Church, and the better government thereof. And we do i5 also by these presents, give and grant unto the said Lord Bishop of London, or other president of the said convocation, and to the rest of the bishops of the said province of Canter- bury, and unto all deans of cathedral churches, arch-deacons, chapters, and colleges, and the whole clergy of every several 20 diocese within the said province, full, free, and lawful liberty, license, power and authority, that they the said Lord Bishop of London, or other president of the said convocation, and the rest of the said bishops and other the clergy of the same province, or the greatest number of them that shall be present 2S in person, or by their proxies, shall and may, from time to time, draw into forms, rules, orders, ordinances, constitutions and canons, such matters as to them shall seem necessary and expedient for purposes abovementioned ; and the same set down in writing, from time to time, to exhibit and deliver, or 30 cause to be exhibited and delivered unto us, to the end that we, as occasion shall require, may thereupon have the advice of our parliament ; and that such, and so many of the said canons, orders, ordinances, constitutions, matters, causes, and things as shall be thought requisite and convenient by our 33 said parliament, may be presented to us in due form for our royal assent, if upon mature consideration thereof we shall think fit to enact the same. In witness whereof we liave caused these our letters to be made patent : witness ourselves CHAPTBK X.] of the Convocation. 443 at Westminster the 30th day of November, in the fifth year of our reign. " Per Breve de private Sigello, Buhker. " Vera Copia, J. C." 5 C4 J^ p " His Majesty's gracious message to the Convocation, sent by the Earl of Nottingham, as followeth : " William R. " His Majesty has summoned this convocation, not only 10 because 'tis usual upon holding of a parliament, but out of a pious zeal to do every thing that may tend to the best establishment of the Church of England, which is so eminent a part of the reformation, and is certainly the best suited to the constitution of this government ; and therefore does most 1 5 signally deserve, and shall always have both his favour and protection ; and he doubts not, but that you will assist him in promoting the welfare of it, so that no prejudices, with which some men may have laboured to possess you, shall disappoint his good intentions, or deprive the Church of zoany benefit from your consultations. His Majesty therefore expects, that the things that shall be proposed, shall be calmly and impartially considered by you, and assures you, that he will offer nothing to you but what shall be for the honour, peace, and advantage both of the Protestant religion 25 in general, and particularly of the Church of England." The Bishops' address. " We your Majesty's most dutiful subjects, the bishops and clergy of the province of Canterbury, in convocation assem- bled, having received your Majesty's gracious message, 30 together with a commission from your Majesty by the Earl of Nottingham, hold ourselves bound in gratitude and duty, to return our most humble thanks and acknowledgments of the grace and goodness expressed in your Majesty's message, and the zeal you shew in it for the Protestant religion in 35 general, and the Church of England in particular, and of the trust and confidence reposed in us by this commission : we 444 Acts and Adjournments [documents. look on these marks of your Majesty's care and favour as the continuance of the great deUverance Almighty God wrought for us by your means, in making you the blessed instrument of preserving us from falling under the cruelty of popish tyranny ; for which as we have often thanked Almighty God, S so we cannot forget that high obligation and duty which we owe to your Majesty ; and on these new assurances of your protection and favour in our Church, we beg leave to renew the assurance of our constant fidelity and obedience to your Majesty, whom we pray God to continue long, and happily to lo reign over us." This address was not approved of by the lower house, who thought they had the priviledge (wanting the books of pre- sidents) to present one of their own drawing ; but that not being admitted, it was voted by the lower house to make iS some amendments ; which were not agreed on till after a conference with the bishops, the lower house insisting that they would confine themselves to the King's declaration, and to what concerned especially the Church of England ; where- upon a conference was desired, and a committee appointed to 20 attend the lords : the conferfence was managed chiefly between the bishop of Salisbury and the prolocutor ; the bishop urged that the Church of England was not distinguished from other Protestant Churches, but by its hierarchy and revenues, and that it was an equivocal expression; for if Popery should 2S prevail it would be called the Church of England stiU. To which the prolocutor answered, that the Church of England was distinguished by its doctrine as it stands in the Articles, Liturgy, and Homilies, as well as by its hierarchy, and that the term of Protestant Churches was much more equivocal, 30 because Socinians, Anabaptists, and Quakers, assumed that title. After this we heard no more reply, but a committee of convocation in the lower house, having drawn up another form, it was consented to. And thanks were given to the prolocutor for managing the conference. 3S And the address, as agreed on to be presented, was as foUoweth : " We your Majesty's most loyall and most dutiful subjects the bishops and clergy of the province of Canterbury, in con- CHAPTER X.] of the Concocatiun. 445 vocation assembled, having received a most gracious message from your Majesty by the Earl of Nottingham, hold ourselves bound in duty and gratitude, to return our most humble acknowledgments for the same ; and for the pious zeal and S care your Majesty is pleased to express therein for the honour, peace, advantage, and establishment of the Church of England : whereby we doubt not, the interest of the Pro- testant religion in all other Protestant churches, which is dear to us, vidll be the better secured under the influence of 10 your Majesty's government and protection. And we crave leave to assure your Majesty that in pursuance of that trust and confidence you repose in us, we will consider whatsoever shall be offered to us from your Majesty, without prejudice, and with all calmness and impartiality ; and that we will 1 5 constantly pay the fideUty and allegiance which we have all sworn to your Majesty and the Queen ; whom we pray God to continue long and happily to reign over us." This address was presented on Thursday the 12th of Dec. in the Banquetting-chamber. 20 His Majesty's most gracious answer to the bishops' address, &c. " My Lords, " I take the address very kindly from your convocation : you may depend upon it, that all I have promised, and all that 25 1 can do for the service of the Church of England, I will do : and I give you this new assurance, that I will improve all occasions and opportunities for its service." I. In the adjournments it was first debated, what proxies each man might have from those that were absent : and it 30 was agreed, that one man might have four. II. Whether those bishops that had arch-deaconries an- nexed to their bishopricks, might grant proxies to any member of the lower house of convocation to vote for them. III. Whether such proctors for the clergy, as had not 35 appeared, might grant their proxies ; which was resolved in the affirmative, presidents being found for the same. Then it was complained, that the convocation wanted the 446 Acts and Adjournments [documents. books of presidents belonging to the convocation ; and it being said, that the bishop of Asaph and dean Tillotson had such books, they were desired to bring them in ; which was done, and a committee appointed to inspect them, and report what presidents could be found that might concern the con- 5 vocation, which is yet under examination. It was proposed, that a committee might be continued during the adjourn- ment, to prepare things against their meeting ; but this was denied. Complaint was made of some dangerous books printed contrary to the canons, as that against the Creed of lo Athanasius; which was sent to the bishops to be censured by them. A reverend person made a speech on the behalf of the bishops under suspension, that something might be done to qualify them to sit in convocation, but so as the convoca- tion might not incur any danger ; which being not in their i5 cognizance it was waved, and left to farther consideration. THE MINUTE PARTICULARS OBSERVED IN THE PROCEEDINGS OF THE CONVOCATION, 4th DECEMBER, 1689. Prayers being ended, the King''s commission brought in with a message by the Earl of Nottingham, both which being 20 read, the bishops went to Jerusalem-chamber, from whence they sent a copy of the king's message, with the form of an address, to which they desired the concurrence of this house. Dean of Windsor, St. Paul's, Exon, desired by this house, to attend the lords, to know whether they were all consenting 2S to the said address, and likewise to pray a copy of the said commission. They reported ifrom the lords, that they were consenting to the said address, and order'd to be sent down to this house, and desir'd their concurrence ; and that they would order a copy of the commission. Then a question 30 arose, whether this house should concur with the form recom- mended by the bishops, or address the king in their own form. Resolv'd by this house, To return thanks to the king in a form of their own. , Dean of Peterborough, dean of Christ Church, desir d to attend the lords with this resolution. Order'd, That nothing of any moment be agreed upon, or CHAPTER X.] of the Convocation. 447 pass into an act, till the old books of former convocations be brought in. Order'd, That Mr. PleydelFs proxy be withdrawn. The bishops desiring a conference, 5 Ordered, That the dean of Christ Church, Chichester, Lichfield, Bristol, St. Paul's, Peterborough, Drs. Hooper, Maurice, Willis, be desir'd to attend the lords, to acquaint them, that the house consents to a conference, and have appointed managers, but desire a longer time to prepare lo instructions for them. The lords appointed Friday morning, nine of the clock, to be attended about the conference. OrderM, That the same persons, together with the prolo- cutor, deans of Windsor, Exon, Dr. Battely, and archdeacon 1 5 Feilding be appointed a committee to draw up instructions to-morrow at 9 o'clock. Adjourned to the 6th. 6 December. Prayers ended, the old books, and the copy of the commission brought in. The committee brought in an 20 address, with alterations, with the reasons why they cannot concur with the bishops in their form, in these words, " We are desirous to confine our address to his Majesty's most gracious message, and to those things only therein which con- cern the Church of England ;" which reasons being approved 25 of and agreed to by this house, it was carried up to the lords by the said committee, who reported from their lordships. That what alterations this house makes in their lordships' ad- dress ought to be specified in the respective lines thereof in particular exceptions. 30 Order'd, That the form of amendments sent down by the lords be referred to the same committee, to meet to-morrow at eight of the clock at Dr. Busby's chamber, saving this house's right of proceedings, in their own way, in this and the like cases, where there is no precedent to the contrary. oS Qrder'd, That the house adhere to the reason of their amendments, which was offered to the lords. Order'd, That Drs. Tenison, Fuller, Beveredge, Ha- mond, Halton, Thorpe, Parsons, Gregory, Grove, Saywell, Alston, Mander, Woodward, Goodman, Busby, Younger, 448 Acts and Adjournments [documents. Moore, Stanley, Mr. Kimberly, Eichardson, Ottley, Buckley, and Skelton, be appointed a committee to inspect the old books belonging to the convocation, and where they find them defective to offer new orders for the approbation of this house, eleven whereof to be a quorum, and to meet at three S this afternoon at Dr. Tenison's library. Adjourned till to-morrow. 7 December. Prayers ended, the committee returned the bishops' form of address alter'd according to the order of the house yesterday, which being approv'd of by this house, they lo were desir'd to carry it up to the lords. Adjourned till 9. 9 Decemb. Prayers ended, the committee return'd the bishops' form of address, alter'd according to the order of the house on Friday, which being approved of, they were again i5 to carry it up to the lords (being prevented by the adjourn- ment on Wednesday from attending their lordships with it) : who brought down three reasons from their lordships why the express mention of the Protestant religion should be in- serted in the address, which are as follows : " 1. Because it is 20 the known denomination of the common doctrine of the Western part of Christendom, in opposition to the errors and corruptions of the church of Rome. 2. Because the leaving out this may have ill consequences, and be liable to strange constructions both at home and abroad, among Protestants 2S as well as Papists. 3. Because it agrees with the general reason offer'd by the clergy for their amendments, since this is expressly mentioned in the King's message, and in this the Church of England being so much concerned, the bishops think it ought still to stand in the address." Then a ques- 3° tion arose, whether the consideration of these reasons should be refer'd to a committee, or debated in a full house. Eesolv'd, That it be debated. After the debate the house agreed that" after these words in the address (viz.), " the establishment of the Church of 35 England," it be immediately added, " whereby we doubt not the interest of all the Protestant churches, which is dear to us, will, under the influence of your Majesty's government, be the better secured." CHAPTER x.l of the Coni-ocaHon. 449 Orderd, The lords desiring a committee from this house to inspect the old books, that Drs. Tenison, Maunder, Wood- ward, Halton, Moore, Gregory, Mr. Skelton, and Ottley, be appointed a committee to attend the lords this afternoon at 5 five o'clock, to inspect the old books. Adjouni'd till to-morrow. 10 Decemb. Prayers ended, a message came down from the lords for the managers to attend their lordships ; who reported from their lordships, that they desire the reason of lo this house, why instead of the " protestant religion" they in- sert " protestant churches." Order'd, That the same managers be appointed to draw up their reasons immediately ; who returned their reason in these words : " We being the representatives of a form'd esta- i5 Wished Church, do not think fit to mention the word religion any further than it is the religion of some form'd established church," which reason being approved, it was carried up to the lords. The lords returned the amendments with some alterations, . 20 in these words : " After the words ' establishment of the Church of England,' add ' whereby we doubt not the interest of the protestant religion in this and all other protestant churches, which is dear to us, will be the better secured under your Majesty's government and protection.' " 25 Order'd by the house, That the words " this and" be omitted. The prolocutor, at the request of the house, gave an account of the conference with the lords. Order'd, That the thanks of the house be given to the pro- locutor for managing the conference with the lords. 30 Adjourn'd till to-morrow. 11 Decemb. Prayers ended, the prolocutor reported from the lords, that they had agreed to all the amendments with this house, and that they would give this house an account this morning when- it would be a fit time to wait upon his Majesty with the said address. Then the house desir'd the prolocutor to attend the lords and humbly to represent to their lordships, that there are severall books of very danger- ous consequence to the Christian religion, and the Church of England particularly ; notes upon Athanasius Creed, and two 450 Acts and Adjournments Ss'c. [documents. letters relating to the present convocation, newly come abroad ; and to desire their lordships' advice, in what way, and how far, safely, without incurring the penalty of the sta- tute 25 H. VIII., the convocation may proceed in the pre- venting the publishing the like scandalous books for the 5 future, and inflicting the censure of the Church, according to the canons provided in that behalf, upon the authors of them. Then the prolocutor acquainted the house that their lordships received the message very kindly and promised to take it into consideration ; and also that this house is desired to at- lo tend their lordships at the banquetting house to-morrow, at three of the clock to present the said address to his Majesty. Adjourn'd to Friday. 13 Decemb. Prayer ended. AdjournVl till to-morrow. i5 Prayers ended, a copy of the King's answer to the address sent down from the lords. The prolocutor acquainted the house that the president had declared his sence of the ill consequence of those books that were sent up from this house to their lordships : and that 20 upon enquiry, he could not receive any satisfaction how far the convocation might proceed in that affair, but he would, as far as lay in him, take further order about it. Agreed by this house, That the prolocutor return thanks to the president for the care he hath taken about our pr9po- 2S sal concerning the books, and to desire his lordship to proceed further in it. ' Then it was proposed by the lords to appoint a committee of both houses to sit during the recess. After some debate, 30 Resolved, That this house does not consent to appoint any committee during the said recess. Adjourn'd to the 24th of Janx. CHAPTER X.] Letter to Dr. TiUotson. 4-51 VI. Letter to Dr. TiUotson, bearing date Oct. 5, 1689- {From, the MS. Library at Lambeth. Gibs. 930. No. 183.) Reverend Sir, Though I am a stranger to your person, yet I am none to 5 your character, and so cannot but hope you'll pardon the confidence of this address. The great design now on foot of making alterations in the Liturgy, &c. in which you are re- ported to have a share, is what occasions the talk and raises the expectation of the whole nation. May the great God of lo heaven and earth bless the endeavours of all who are or shall be concerned in it, that they may indeed issue in the encrease of true piety, order, and peace. As such attempts are not certainly over hastily to be made, so, when they are made, they ought not, in my opinion, to be with a too niggardly iS hand. Every thing at such a season should be enquired into and throughly considered which may at all be thought neces- sary to promote the good ends proposed. On account of this conceit of mine (for that perhaps is the name it deserves), I now put the following questions into your hands, which I must 2o beg you, Sir, favourably to receive ; since I designed to offer, and I hope have offered, them with that humilitj' and sub- mission which become one of the meanest among the sons of the established Church of England. I. Since the age seems so averse to frequent repetitions in 25 Divine worship, whether the Lord's Prayer, Gloria Patri, &c. may not be more seldom used 2 Whether, too, a greater va- riety of prayers may not be allowed, two or three different forms being set down upon every occasion, that he who offi- ciates may sometimes take one and sometimes another ? And 30 whether even the whole evening service may not be made to differ from that of the morning ? IL Since short collects do not very well suit the humour Gg 2 452 Letter to Dr. Tillotson. [documents. of the people, whether several of those in our Liturgy may not be contrived into one ? as, for instance, those of petition together, intercession together, &c. III. Whether a prayer for preservation be not wanting in our Common Prayer Book, as it now is, wherein particulars persons (on their giving notice) may be commended to the Divine protection, a thing frequently desired in some places, especially port-towns ? Also another for the sick or afflicted, to be used when the Litany is read ; there being none ap- pointed at those times ? lo IV. Whether some psalms, proper to express our ordinary wants, and to be thankful in for general blessings, or else anthems to the same effect, made up of select expressions of Scripture, would not do well in the room of the Magnificat, Nunc dimittis, and even the Benedictus! i5 V. Whether the prayers for the King and Queen may not be put in such general words as will be applicable to all cir- cumstances? we being, as it is well known, not long since crampt by a form, not without some seeming advantage to our enemies, and scandal to some of our friends ? 20 VI. Whether the lessons out of the Apocrypha may not be omitted? The version of the Psalms in the C. P. B. ex- changed for that of the Bible? The present singing psalms laid by, and new ones made and allowed? Doubtless there are men in this age who are able to put the Psalms into num- 25 bers fit to be ordinarily sung ; with all the advantages of wit and exactness, as well as a natural easiness and plainness. Though some have already done well, there is nothing yet extant, methinks, which is complete of that kind. A good translation in metre would remove one of the justest excep- 3° tions against our worship, contribute much to devotion, and in all likelihood be received at this juncture with little or no jealousy or outcry of the people. VII. Whether the whole office of Visiting the Sick, also the use of Common Prayer by the minister in his own family, gS may not be left indifferent ? The office of Burial (till disci- pline be duly exercised) made more applicable to some loose Christians who die in our communion ? The Athanasian Creed CHAPTER X.J Letter to Dr. Tillotson. 453 left out, some of the expressions of it being harsh to vulgar ears, and being hardly of the antiquity pretended to ? VIII. As for the surplice, sign of the cross, bowing at the name of Jesus, kneeling at the sacrament, reading the second S service at the communion table, the rubric about the salva- tion of infants at the end of the office of baptism, it need not, I think, be made a question whether something is not to be allowed to the weakness of some of our brethren. But then, that a change in these (and indeed several other) things may lo not seem to reflect on our former practice, as well as that of the ancient Church, whether some preface or declaration may not be proper more fully to shew the true reasons on which the Church first retained and now makes alterations about them ? IX. Whether some express allowance be not convenient of i5 several things which now in many places are grown custo- mary without one ? Such are. Sermons in the afternoon. The liberty which is taken in the prayer before sermons, A short prayer of the minister's own composing after sermons. The neglect of wearing square caps, hoods, &o. 20 X. Whether the promises of the sureties in the office of Baptism might not be made a little more intelligible to ordi- nary people I Whether, too, the Church Catechism might not be as useful if some controverted things in the beginning, and some school definitions toward the end of it, were left out? 25 And whether a larger catechism may not be fitly appointed to be learned after the former ? XL Whether a person's declaring his resolution to submit to the use of the Liturgy may not serve as well as the assent and consent which have been so much cavilFd at ? 30 XII. Whether some expedients are not to be found out further to restore the credit of Episcopacy among the vulgar, and redeem the reverence due to that (as I am persuaded) Divine institution ? such may be. The primitive way of elec- tion restored ; Some efiectual restriction of (if not the power, o5 at least) the scandalous oppressions and sometimes debauche- ries of their lay officers; All imaginable caution in pronounc- ing Church censures ; More frequent visitations of the bishop himself, but without charge to the inferior clergy or church- »g.3 454 Letter to Dr. TiUotson. [documents. wardens; Confirmations, Cognizance of presentments, &c. in less haste than what is too customary, and with greater so- lemnity; The punishment of oifenders in such a way, that the honour of religion may manifestly appear the end of the prosecution, and not the profit of the officers ; perhaps, too, s a little more regard to the judgment of the Hpe