Commissioners Petitioning for Review of Book of Common Prayer, Commentary 1

Commissioners Petitioning for Review of Book of Common Prayer · Commentary 1

p. 1THE EXCEPTIONS Against the BOOK OF Common-Prayer.

ACknowledging with all humility and thankfulness, His Majesties most Princely Condiscention and Indulgence, to very many of his Loyal Subjects, as well in His Majesties most gracious Declaration, as particularly in this present Commission, issued forth in pursuance thereof; Wee doubt not but the Right Reverend Bishops, and all the rest of His Majesties Commissioners intrusted in this work, will, in imitation of His Majesties most prudent and Christian Moderation and Clemency, judge it their duty (what wee finde to bee the Apostles own practice) in a special manner to bee 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 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 wee have an high and honourable esteem of those p. 2godly and learned Bishops, and others, who were the 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 humane works do gradually arrive at their maturity, and perfection; and this in particular being a work of that nature, hath already admitted several Emendations since the first compiling thereof.

It cannot bee thought any disparagement or derogation either to the work it self, or to the Compilers of it, or to those 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 bee 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, and may best sute with the present times after so long an enjoyment 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 desired the alteration of many things therein, and very many of His Majesties pious, peaceable, and loyal Subjects, after so long a discontinuance of it, are more averse from it than heretofore. The satisfying of whom (as far as may bee) will very much conduce to that peace and unity which is so much desired by all good men, and so much indeavoured by His Most Excellent Majesty.

And therefore in pursuance of this His Majesties most gracious Commission, for the satisfaction of tender consciences, and the procuring of peace and unity amongst our selves, wee judge meet to propose,

First, That all the Prayers, and other materials of the Liturgy may consist of nothing doubtful or questioned amongst pious, learned, and Orthodox persons inasmuch as the professed end of composing them is for the declaring of the unity and consent of all who joyn in the publick worship; it being too evident that the limiting of Church-Communion to things of doubtful disputation, hath been in all ages the ground of Schism and Separation according to the saying of a learned person.

p. 3To load our publick forms,Mr. Hales. with the private fancies upon which wee differ, is the most Soveraign way to perpetuate Schism to the worlds end. Prayer, Confession, Thanksgiving, Reading of the Scriptures, and administration of the Sacraments 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 prescribed gestures, of Imagery, of Musick, of matter concerning the dead, of many superfluities which creep into the Church under the name of Order, and Decency, did interpose it self. To charge Churches and Liturgies with things unnecessary, was the first beginning of all Superstition, and 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 incumbring Churches with superfluities, or not over-rigid, either in reviving Obsolete Customes, or imposing new, there would be far less cause of Schism, or Superstition; and all the inconvenience were likely to ensue, would be but this, they should in so doing yeeld a little to the imbecillity of their inferiours; a thing which St. Paul would never have refused to do: Mean while, wheresoever false or suspected Opinions are made a peece of Church-Liturgy; hee that separates is not the Schismatick: for it is alike unlawful to make Profession of known, or suspected falshood; as to put in practise unlawful or suspected actions.]

2. Further, we humbly desire that it may be seriously considered, that as our first Reformers out of their great wisdome, did at that time so compose the Liturgy, as to win upon the Papists, and to draw them into their Church-Communion, by varying as little as they well could, from the Romish forms before in use; so whether in the present constitution, & state of things amongst us, wee should not according to the same Rule of Prudence and Charity, have our Liturgy so composed, as to gain upon the judgements and affection of all those who in the substantials of the Protestant Religion are of the same perswasions 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 against all those dangers and temptations p. 4which our intestine Divisions and Animosities do expose us unto, from the common Adversary.

3. That the Repetitions, and Responsals of the Clerk and People, and the alternate reading of the Psalms and Hymns which cause a confused murmure 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 Scriptures, both of the Old and New Testament, intimating the peoples part in publick prayer to be only with silence and reverence to attend thereunto, and to declare their consent in the cloze, by saying Amen,

4. That in regard the Letany (though otherwise containing in it many holy petitions) is so framed, that the petitions for a great part are uttered only by the people, which wee think not to be so consonant to Scripture, which makes the Minister the mouth of the people to God in prayer, the particulars thereof may be composed into one solemn prayer to be offered by the Minister unto God for the people.

5. That there be nothing in the Liturgy which may seem to countenance the Observation of Lent, as a Religious Fast; the example of Christs fasting forty daies 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 his forty daies fast was for the Jews: And the Act of Parliament 5. Eliz. forbidding abstinence from flesh to bee 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 necessity for the saving of the soul, or that it is the service of God, otherwise, than as other politick Laws are.

6. That the Religious Observation of Saints-daies appointed to be kept as Holy-daies, and the Vigils thereof without any foundation (as wee conceive) in Scripture, may be omitted. That if any be retained, they may be called Festivals, and not Holy-Daies, nor made equal with the Lords-day, nor have any peculiar service appointed for them, nor the people bee upon such daies forced wholly to abstain from work; And that the names of all p. 5others now inserted in the Calender which are not in the first and second books of Edward the sixth, may be left out.

7. 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 bee exercised for the profit and benefit thereof, according to its various and emergent necessity; It is desired, that there may bee no such imposition of the Liturgy, as that the exercise of that gift bee thereby totally excluded in any part of publick worship. And further, considering the great age of some Ministers, and infirmities of others, and the variety of several services oft-times concurring upon the same day, whereby it may bee inexpedient to require every Minister, at all times to read the whole; It may bee left to the discretion of the Minister, to omit part of it, as occasion shall require: which liberty wee finde to bee allowed even in the first Common Prayer-Book of Edward. 6.

8. That in regard of the many defects which have been observed in that version of the Scriptures, which is used throughout the Liturgy (manifold instances whereof may bee produ…ed, as in the Epistle for the first Sunday after Epiphany, taken out of Romans 12. 1. Bee yee changed in your shape; And the Epistle for the Sunday next before Easter, taken out of Philippians 2. 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 Galathians, Mount Sinai is Agar in Arabia, and bordereth upon the City which is now called Jerusalem. The Epistle for St. Matthews day taken out of the second Epistle of Corinth, and the 4th. Wee go not out of kind. The Gospel for the second Sunday after Epiphany, taken out of the second of John, When men bee drunk. The Gospel for the third Sunday in Lent, taken out of the 11th. of Luke, One house doth fall upon another. The Gospel for the Annunciation, taken out of the first of Luke, This is the sixth month which was called barren] and many other places) wee therefore desire instead thereof the New Translation allowed by Authority may alone bee used.

9. That inasmuch as the holy Scriptures are able to make us wise unto salvation, to furnish us thorougly unto all good works, and contain in them all things necessary, either in Doctrine to be beleeved, or in Duty to bee practised; whereas divers chapters of p. 6the Apocryphal Books appointed to bee read, are charged to bee, in both respects, of dubious and uncertain credit: It is therefore desired, that nothing bee read in the Church for Lessons, but the holy Scriptures of the Old and New Testament.

10. That the Minister bee not required to rehearse any part of the Liturgy at the Communion-Table, save only those parts which properly belong to the Lords Supper; and that at such times only when the said holy Supper is administred.

11. 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 bee so used instead of those two words: and that instead of the word Sunday, the word Lords-Day, may bee every where used.

12. Because singing of Psalms is a considerable part of publick worship, wee desire that the Version set forth and allowed to bee sung in Churches, may bee amended, or that wee may have leave to make use of a purer Version.

13. 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 hee their wits] used in the Gospel for Easter Tuesday, &c. may bee altered unto other words generally received, and better understood.

14. That no portions of the Old Testament, or of the Acts of the Apostles, be called Epistles, and read as such.

15. That whereas throughout the several offices, the phrase is such as presumes all persons (within the Communion of the Church) to bee regenerated, converted, and in an actual state of Grace (which had Ecclesiastical Discipline been truly and vigorously executed, in the exclusion of scandalous and obstinate sinners, might bee better supposed: But there having been, and still being a confessed want of that (as in the Liturgy is acknowledged) it cannot bee rationally admitted in the utmost latitude of Charity.) Wee desire that this may bee reformed.

16. That whereas orderly connection of Prayers, and of particular Petitions and Expressions, together with a competent length of the forms used, are tending much to Edification, and to gain the reverence of people to them. There appears to us too p. 7great a neglect of both, of this order, and of other just Laws, of Method.

Particularly.

1. The Collects are generally short, many of them consisting 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 the Name and Merits of Christ; whence are caused many unnecessary intercisions and abruptions, which when many Petitions are to bee offered at the same time, are neither 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 particular 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 contrivance.

It is desired, that instead of those various Collects, there may bee one Methodical and intire form of Prayer composed out of many of them.

17. That whereas the Publick Liturgy of a Church should in reason comprehend the sum of all such sins as are ordinarily to bee confessed in prayer by the Church, and of such petitions and thanksgivings as are ordinarily by the Church to bee put up to God, and the Publick Catechisms, or Systems of Doctrine, should summarily comprehend all such Doctrines as are necessary to be beleeved, and these explicitly set down: The present Liturgy as to all these seems very defective.

Particularly.

1. There is no preparatory Prayer in our addresse to God for Assistance or Acceptance; yet many Collects in the midst of the Worship have little or nothing else.

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 bee more particular.

p. 83 There is also a great defect as to such forms of publick 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 bee kept from all evil, and from all enemies, and all adversity, that wee may do Gods will; without any mention of the particulars in which these generals exist.

5 The Catechisme is defective as to many necessary Doctrines of our Religion: some even of the essentials of Christianity not mentioned except in the Creed, and there not so explicite as ought to bee in a Catechisme.

18 Because this Liturgie containeth the imposition of divers Ceremonies which from the first Reformation have by sundry Learned and Pious men been judged unwarrantable, as

1 That Publick Worship may not bee celebrated by any Minister that dare not wear a Surpless.

2 That none may Baptize, nor bee Baptized, without the transient image of the Cross, which hath at least the semblance of a Sacrament of Humane Institution, being used as an ingageing signe in our first and solemne Covenanting with Christ, and the duties whereunto wee are really obliged by Baptisme, being more expresly fixed to that airy sign than to this holy Sacrament.

3 That none may receive the Lords 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, but (at least on the Lords 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 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 Rule of doing all things decently, orderly, and to edification, and which once granted will upon the same reason, open a door to the Arbitrary p. 9Imposition of Numerous Ceremonies of which St. Augustine complained in his daies; and the things in controversie being in the judgement of the Imposers confessedly indifferent, who do not so much as pretend any real goodness in them of themselves, otherwise than what 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 on the other hand in the judgement of the 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 bee put in ballance with the Peace of the Church, which is more 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 a mill-stone hanged about his neck, and bee cast into the depth of the Sea, than to offend one of his little ones: 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, chusing rather not to eat flesh whiles the world stands (though in it self a thing lawful) then offend his Brother for whom Christ died: Wee 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 in insufficient, and are under the holy awe of that which is written, Deut. 12. 32. (What thing soever I command you, observe to do it) Thou shalt not add thereto, nor diminish from it) but that there may bee either a total abolition of them, or at least such a liberty, that those who are unsatisfied concerning their lawfulness or expediency, may not bee compelled to the practice of them, or subscription to them. But may bee 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 Church p. 10and Nation, occasioning fad divisions between Ministers and Ministers, as also between Ministers and People, exposing many Orthodox, Pious, and Peaceable Ministers, to the displeasure of their Rulers, casting them on the edge of the penal Statutes, to the loss not only of their Livings and 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 bee looked for from the retaining and imposing of these Ceremonies, unless wee could presume, that all His Majesties Subjects should have the same subtilty of judgement to discern even to a Ceremony, how far the power of man extends in the things of God, which is not to bee expected, or should yeeld Obedience to all the Impositions of men concerning them, without inquiring into the will of God, which is not to bee desired.

Wee 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 of the Church, the service of His Majesty in the accomplishment of that happy Union, which His Majesty hath so abundantly testified his desires of, to joyn with us in importuning his most excellent Majesty, that his most gracious indulgence, as to these Ceremonies granted in his Royal Declaration may bee confirmed and continued to us and our posterities, and extended to such as do not yet enjoy the benefit thereof.

19. As to that Passage in His Majesties Commission, where wee are authorized, and required to compare the present Liturgy, with the most antient Liturgies which have been used in the Church, in the purest and most primitive times: Wee have in obedience to His Majesties Commission, made enquiry, but cannot finde any Records of known credit, concerning any intire forms of Liturgy, within the first three hundred years which are confessed to bee, as the most Primitive, so the purest ages of the Church: Nor any Imposition of Liturgies upon any National Church for some hundreds of years after: Wee finde indeed some Liturgical forms Fathered upon St. Basil, St. Chrysostome, and St. Ambrose, but wee have not seen any Copies of them, but such p. 11as give us sufficient evidence to conclude them either wholly spurious, or so interpolated, that wee cannot make a judgement which in them hath any Primitive Authority.

Having thus in general expressed our desires, wee come now to particulars, which wee finde numerous, and of a various nature; some wee grant are of inferiour Consideration, verbal rather that material (which were they not in the Publick Liturgy of so famous a Church, wee should not have mentioned) others dubious and disputable, as not having a clear foundation in Scripture for their warrant: but some there bee that seem to bee corrupt, and to carry in them a repugnancy to the Rule of the Gospel; and therefore have administred just matter of Exception and offence to many, truly religious, and peaceable; not of a private station only, but learned and judicious Divines, as well of other Reformed Churches, as of the Church of England, ever since the Reformation.

Wee know much hath been spoken and written by way of 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. Wee do humbly conceive it therefore a work worthy of those wonders of Salvation, which God hath wrought for His Majesty now on the Throne, and for the whole Kingdome, and exceedingly becoming the Ministers of the Gospel of Peace, with all holy moderation and tenderness, to indeavour 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 that are desired to bee 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 waies be able to countervail the laying aside of so many pious and able Ministers, and the unconceivable grief that will arise to multitudes of His Majesties 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, wee humbly desire that these particulars following, may bee taken into serious and tender Consideration.

p. 12Concerning Morning and Evening Prayer.

Rubrick.

THat morning and evening Prayer shall bee used in the accustomed place of Church, Chancel, or Chappel; except it bee otherwise determined by the Ordinary of the place, and the Chaucel shall remain as in times past.

Exception.

WE desire that the words of the first Rubrick may be expressed as in the Book established by Authority of Parliament 5to. & 6to. Edw. 6ti. Thus [the Morning and Evening Prayer shall bee used in such place of the Church, Chappel, or Chancel, and the Minister shall so turn him, as the people may best hear, and if there bee any controversie therein, the matter shall be referred to the Ordinary.]

Rubrick.

And here is to bee noted, that the Minister, at the time of the Communion, and at other times, in his ministeration shall use such Ornaments in the Church, as were in use by Authority of Parliament, in the second year of the Reigne of Edward the sixth, according to the Act of Parliament.

Exception.

Forasmuch as this Rubrick seemeth to bring back the Cope, Albe, &c. and other Vestments forbidden by the Common-Prayer-Book, 5. and 6. Edw. 6. and so our reasons alledged against Ceremonies under our eighteenth general Exception, wee desire it may bee wholly left out,

Rubrick.

The Lords-Prayer after the Absolution ends thus; Deliver us from evil.

Exception.

Wee desire that these words, For thine is the Kingdome, the power and the glory for ever and ever. Amen. May be alwaies added unto the Lords-Prayer; and that this Prayer may not p. 13bee enjoyned to bee so often used in morning and evening Service.

Rubrick.

And at the end of every Psalme, throughout the year, and likewise in the end of Benedictus, Benedicite, Magnificat, & Nunc Dimittis, shall bee repeated, Glory to the Father, &c.

Exception.

By this Rubrick, and other places in the Common-Prayer-Books, the Gloria Patri, is appointed to bee said six times ordinarily in every Morning and Evening Service, frequently eight times in a Morning; sometimes ten, which wee think carries with it at least an appearance of that vain repetition which Christ forbids; for the avoiding of which appearance of evil, wee desire it may bee used but once in the Morning, and once in the Evening.

Rubrick.

In such places where they do sing, there shall the Lessons bee sung, in a plaine Tune, and likewise, the Epistle and Gospel,

Exception.

The Lessons, and the Epistles, and Gospels being for the most part neither Psalms nor Hymns, wee know no warrant why they should bee sung in any place, and conceive that the distinct Reading of them with an Audible voice, tends more to the Edification of the Church.

Rubrick.

Or this Canticle, Ben'dicite omnia opera.

Exception.

Wee desire that some Psalm or Scripture Hymn may bee appointed instead of that Apocryphal.

p. 14In the Letany.

Rubrick.

From all Fornication, and all other deadly sin.

Exception.

IN regard that the wages of sin is death; wee desire that this clause may bee thus altered, From Fornication, and all other hainous, or grievous sins.

Rubrick.

From Battel, and Murther, and sudden death.

Exception.

Because this expression of sudden death hath been so often excepted against, wee desire, if it bee thought fit, it may bee thus read, From battel and murther, and from dying suddenly, and unprepared.

Rubrick.

That it may please thee to preserve all that travel, by land, or by water, all women labouring with childe, all sick persons, and young children, and to shew thy pitty upon all prisouers and captives.

Exception.

Wee desire the term (All) may bee advised upon, as seeming liable to just Exceptions, and that it may bee considered, whether it may not better bee put indefinitely; those that travel, &c. rather than universally.

The Collect on Christmas-day.

Rubrick.

ALmighty God, which hast given us thy only begotten Son, to take our nature upon him, and this day to bee born of a pure Uirgin, &c.

Exception.

WEE desire that in both Collects the word (This day) may bee left out, it being according to vulgar Acceptation a contradiction.

Rubrick.

Then shall follow the Collect of p. 15the Nativity, which shall be said continually unto New-years-day.

The Collect for Whitsonday.

Rubrick.

God which upon this day, &c.

Rubrick.

The same Collect to be read on Monday and Tuesday, in Whitson-week.

Rubrick.

The two Collects for St. Johns day, and Innocents, the Collects for the first day in Lent, for the fourth Sunday after Easter, for Trinity-Sunday, for the sixth and twelfth Sunday after Trinity, for St. Lukes day, and Michaelmas day.

Exception.

Wee desire that these Collects may bee further considered and debated, as having in them, divers things that wee judge fit to bee altered.

The Order for the Administration of the Lords-Supper.

Rubrick.

SO many as intend to bée partakers of the Holy Communion shall signifie their names to the Curate over-night, or else in the morning before the beginning of morning-prayer, or immediately after.

Exception.

THe time here assigned for notice to bee given to the Minister, is not sufficient.

Rubrick.

And if any of these be a notorious p. 16evil liver, the Curate having knowledge thereof, shall call him, and advertize him in any wise not to presume to the Lords Table.

Exception.

Wee desire the Ministers sters power both to admit and keep from the Lords Table, may bee according to His Majesties Declaration, 25. Octob. 1660. In these words, The Minister shall admit none to the Lords Supper, till they have made a credible Profession of their Faith, and promised Obedience to the Will of God, according as is expressed in the Considerations of the Rubrick, before the Catechism, and that all possible diligence be used for the Instruction and Reformation of scandalous Offenders, whom the Minister shall not suffer to partake of the Lords 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 the Canons,

Rubrick.

Then shall the Priest rehearse distinctly all the ten Commandements, and the people knéeling, shall after every Commandement ask Gods mercy for transgressing the same.

Exception.

Wee desire,

1. That the preface, prefixed by God himself to the ten Commandements, may bee restored.

2 That the fourth Commandement may bee read, as in Exod. 20. Deut. 5. Hee blessed the Sabbath day.

3. That neither Minister nor People may bee enjoyned to kneel more at the reading of this, than of other parts of Scripptures, p. 17the rather because many ignorant persons are thereby induced to use the Ten Commandements as a Prayer.

4. That instead of those short Prayers of the People, intermixed with the several Commandements, the Minister after the reading of all may conclude with a suitable prayer.

Rubrick.

After the Creed, if there be no Sermon, shall follow one of the Hoinilies already set forth, or hereafter to be set forth by common Authority.

Exception.

We desire, that the Preaching of the Word may be strictly enjoyned, and not left so indifferent at the Administration of the Sacraments, as also that Ministers may not be bound to those things which are as yet but future and not in being.

After such Sermon, Homily, or Exhortation, the Curate shall declare, &c. and earnestly exhort them to remember the Poor, saying one or more of these sentences following.

Then it all the Church-Wardens, or some other by them appointed, gather the Devotion of the People.

Two of the sentences here cited are Apocryphal, and four of them more proper to draw out the peoples Bounty to their Ministers, than their Charitie to the poor.

Collection for the poor may be better made at or a little before the departing of the Communicants.

Exhortation.

We be come together at this time to féed at the Lords Supper, unto the which in Gods behalf I bid you all that be here present, and beséech you for the Lord Jesus Christ sake that ye will not refuse to come, &c.

The way and meanes thereto is first to examine your Lives & Conversations, and if ye shall p…rceive your offences to be such as be not only against God, but also against your Neighbours, then ye shall reconcile your selves unto them, and be ready to make restitution and satisfaction.

And because it is requisite that no man should come to the holy Communnion, but with a full trust in Gods mercy and with a quiet conscience.

If it be intended that these Exhortations should be read at the Communion, they seem to us to be unseasonable.

We fear this may discourage many from coming to the Sacrament, who lye under a doubting and troubled Conscience.

Before the Confession.

Then shall this general Confession be made in the name of all those that are minded to receive the holy Communion either by one of them, or else by one of the … Priest himself.

We desire it may be made by the Minister only.

p. 18Before the Confession.

Then shall the Priest or the Bishop (being present) stand up, and turning himself to the people say thus.

Exception.

The Minister turning himself to the people is most convenient throughout the whole Ministration.

Before the Prefaces on Christmass day, and 7 dayes after.

Because thou didst give Jesus Christ thine onelyonly Son to be born as this Day for us, &c.

First, We cannot peremptorily fix the Nativitie of our Saviour to this or that day particularly: Secondly, it seems incongruous to affirm the Birth of Christ and the descending of the Holy Ghost to be on this day for seven or eight dayes together.

Upon Whitsunday, and fix dayes after.

According to whose most true promise the Holy Ghost came down this day from heaven.

Prayer before that which is at the Consecration.

Grant us that our sinfull 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, they may be altered thus, That our sinfull souls and bodies may be cleansed through his precious Body & Blood.

Prayer at the Consecration.

Hear us O merciful Father, &c. who in the same night that he was betrayed took bread, and when he had given thanks, he brake it, and gave to his Disciples, saying, Take, eat, &c.

We conceive that the manner of the consecrating of the Elements is not here explicite and distinct enough, and the Ministers breaking of the Bread is not so much as mentioned.

Rubrick.

Then shall the Minister first receive the Communion in both kinds, &c. and after deliver it to the people in their hands knéeling; and when he delivereth the bread, he shall say, The Body of our Lord Jesus Christ which was given f…r thee, preserve thy body and soul unto everlasting life, and take and eat this in Remembrance, &c.

We desire, that at the distribution 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 particular Communicants hand, and to repeat the words to each one in the singular number, but that it may suffice to speak them to diverse jointly, according to our Saviours Example.

p. 19We also desire, that the Kneeling at the Sacrament (it being not tha… gesture which the Apostles used, though Christ was personally present amongst them, nor that which was used in the purest and primitive times of the Church) may be left free, as it was 1. & 2. EDW. As touching Kneeling, &c. they may be used or left as every mans Devotion serveth, without blame.

Rubrick.

And note, that every Parishioner shall Communicate at the least thrée times in the year, of which Easter is be one, and shall also receive the Sacraments and other Rites, according to the Orders in this Book appointed.

Exception.

Forasmuch as every Parishioner is not duly qualified for the Lords Supper, and those habitually prepared are not at all times actually disposed, but many may be hindered by the providence of God, and some by the distemper of their own spirits; Wee desire this Rubrick may be either wholly omitted, or thus altered:

Every Minister shall be bound to administer the Sacrament of the Lords 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-Prayer-Book in 5. & 8. EDW. established by Law as much as any other part of the Common-Prayer-Book, may be restored for the Vindicating of our Church in the matter of Kneeling at the Sacrament (although the Gesture be left indifferent) [Although no Order can be so perfectly devised, but it may be of some, either for their Ignorance and Infirmitie, or else of Malice and Obstinacy, misconstrued, depraved, 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 do the same. Whereas it is Ordained in the Book of Common-Prayer, in the Administration of the Lords Supper, that the Communicant kneeling should receive the holy Communion, which thing being well meant for a signification of the humble and gratefull acknowledging of the Benefits of Christ given unto the worthy Receivers, and to avoid the prophanation and disorder which about the holy Communion might else ensue, left yet the same Kneeling might be thought or taken otherwise, Wee do declare, that it is not meant thereby that any adoration is done or ought to be done either p. 20unto the Sacramental Bread or Wine, there bodily received, or unto any real or essential presence there being of Christs 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 faithfull 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 Christs natural bodie to be in more places than in one at one time.

Of Publique Baptisme.

THere being divers Learned, Pious, and Peaceable Ministers, who not only judge it unlawfull to Baptize Children, whose Parents both of them are Atheists, Infidels, Hereticks, or Unbaptized, 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, untill they have made due profession of their Repentance.

Before Baptisme.

Rubrick.

Parents shall give notice over night, or in the morning.

Exception.

Wee desire that more timely notice may be given.

p. 21Rubrick.

And then the Godfathers, and the Godmothers, and the people with the Children, &c.

Exception.

Here is no mention of the parents, in whose right the Childe is Baptized, and who are fittest both to dedicate it unto God, and to Covenant for it: We do not know that any persons, except the Parents, or some others appointed by them, have any power to consent for the Children, or to enter them into Covenant. Wee desire it may be left free to Parents whether they will have Sureties to undertake for their Children in Baptisme or no.

Rubrick.

Ready at the Font:

Exception.

We desire it may so be placed as all the Congregation may best see and hear the whole Administration.

In the first Prayer.

By the Baptisme of the Welbeloved Son, &c. didst sanctifie the flood Jordan, and all other waters to the Mystical washing away of sin, &c.

It being doubtfull whether either the Flood Jordan or any other waters were sanctified to a Sacramental Use, by Christs being baptized, and not necessary to be asserted, Wee desire this may be otherwise expressed.

The third Exhortation.

Do promise by you that be their Sureties.

The Questions.

Doest thou forsake, &c.

Doest thou believe, &c.

Wilt thou be Baptized, &c.

Wee know not by what right the Sureties do promise and answer in the name of the Infant: It seemeth to us also to countenance the Anabaptistical Opinion of the necessity of an actual profession of Faith and Repentance in Order to Baptisme. That such a profession p. 22may be required of Parents in their own name, and now solemnly renued when they present their Children to Baptisme, Wee willingly grant: but the asking of one for another is a practice whose warrant we doubt of; and therefore Wee 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 Childe Baptized into this Faith?

The second Prayer before Baptisme.

May receive remission of sins by spiritual Regeneration.

This Expression seeming inconvenient, Wee desire it may be changed into this; May be regenerated and receive the Remission of sins.

In the Prayer after Baptism.

That it hath pleased thée to regenerate this Infant by thy Holy Spirit.

Wee cannot in faith say, that every Childe that is Baptized is regenerated by Gods Holy Spirit; at least it is a disputable point, and therefore Wee desire it may be otherwise expressed.

After Baptisme.

Then shall the Priest make a Cross, &c.

Concerning the Cross in Baptisme wee referr to our 18th General.

p. 23Of Private BAPTISM.

VVEe desire that Baptism may not be administred in a 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 Baptized, no part of the Administration may be reiterated in publick, under any Limitations: And therefore we see no need of any Liturgy in that case.

Of the CATECHISM.

1. Quest. WHat is your Name, &c.

2. Quest. Who gave you that Name?

Ans. My Godfathers and my Godmothers in my Baptism.

3. Quest. What did your Godfathers and Godmothers do for you in Baptism?

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 nor Godmothers at their Baptism: The like to be done in the seventh Question.

2. Ans. In my Baptism, wherein I was made a Child of God, a Member of Christ, and an Inheritor of the Kingdom of Heaven.

We conceive it might be more safely expressed thus: Wherein I was visibly admitted into the number of the members of Christ, the children of God, and the Heirs (rather then Inheritors) of the Kingdom of Heaven.

Of the Rehearsal of the Ten Commandments.

We desire that the Commandments be inserted according to the New Translation of the Bible.

p. 2410. Ans. My duty towards God is to believe in him, &c.

In this Answer there seemt to be particular respect to the several Commandments of the first Table, as in the following Answer to those of the Second. And therefore wee desire it may be advised upon, whether to the last word of this Answer may not be added [particularly on the Lords day] otherwise there being nothing in all this Answer that refers to the fourth Commandment.

14. Quest. How many Sacraments hath Christ ordained, &c?

Ans. Two onelyonly, as generally necessary to salvation.

That these words may be omitted, and answer thus given: Two onelyonly, Baptism and the Lords Supper.

19. Quest. What is required of persons to be Baptized?

Ans. Repentance, whereby they forsake sin; and Faith, whereby they stedfastly believe the promises of God, &c.

20. Quest. Why then are Infants baptized, when by reason of their tender age they cannot perform them?

Ans. Yes: they do perform by their Sureties, who promise and vow them both in their names.

We desire that the entring Infants into Gods Covenant may be more warily expressed, and that the words may not seem to found their Baptism upon a really actual Faith and Repentance of their own; and we desire that a promise may not be taken for a performance of such Faith and Repentance: and especially, that it be not asserted, that they perform these by the promise of their Sureties, it being to the seed of Believers that the Covenant of God is made; and not (that we can find) to all that have such believing Sureties, who are neither Parents, nor Pro-parents of the Child.

In the General Wee observe, that the Doctrine of the Sacraments which was added upon the Conference at Hampton-Court is much more fully and particularly p. 25delivered then the other parts of the Catechism, in short Answers fitted to the memories of Children, and thereupon we offer it to be considered:

First, Whether there should not be a more distinct and full Explication of the Creed, the Commandments, and the Lords Prayer.

Secondly, Whether it were not convenient to add (what seems to be wanting) somewhat particularly concerning the nature of Faith, of Repentance, the two Covenants, of Justification, Sanctification, Adoption, and Regeneration.

Of CONFIRMATION.

The last Rubrick before the CATECHISM.

ANd that no man shall think that any detriment shall come to Children by deferring of their Confirmation, he shall know for truth, that it is certain by Gods Word, that Children being baptized, have all things necessary for their salvation, and be vndoubtedly saved.

Although we charitably suppose the meaning of these words was onelyonly to exclude the necessity af any other Sacraments to Baptized Infants; yet these words are dangerous as to the mis-leading of the Vulgar, and therefore we desire they may be expunged.

p. 26Rubrick after the Catechism.

So soon as the Children can say in their Mother-tongue the Articles of the Faith, the Lords Prayer, and the ten Commandments and can answer such other questions of this short Catechism, &c. then shall they be brought to the Bishop, &c. and the Bishop shall confirm them.

We conceive that it is not a sufficient qualification for Confirmation, that Children be able memoriter to repeat the Articles of the Faith, commonly called, the Apostles Creed, the Lords Prayer, and 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 or five years old. 2dly, It crosses what is said in the third Reason of the 1. Rubrick before Confirmation, concerning the usage of the Church in times past, ordaining that Confirmation should be ministred unto them that were of perfect age, that they being Instructed in the Christian Religion, should openly profess their own Faith, and promise to be obedient to the will of God. And therefore (3dly,) we desire that none may be confirmed but according to his Majesties Declaration. viz. That Confirmation be rightly and solemnly performed by the information, and with the consent of the Minister of the place.

Rubrick after the Catechism.

Then shall they be brought to the Bishop by one that shall be his Godfather, or Godmother.

This seems to bring in another sort of Godfathers and Godmothers, besides those made use of in Baptism; and we see no need either of the one, or the other.

The Prayer before the Imposition of hands.

Who hast vouchsafed to regenerate these thy servants by Water and the Holy Ghost, and hast given unto them the forgiveness of all their sins.

This supposeth that all the Children who are brought to be Confirmed, have the Spirit of Christ, and the forgiveness of all their sins: Whereas p. 27a great number of Children at that age, having committed many sins since their Baptism, 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.

Rubrick before the Imposition of hands

Then the Bishop shall lay his hand on every Child severally.

This seems to put a higher value upon Confirmation, then upon Baptism or the Lords Supper; for according to the Rubrick and order in the Common-Prayer-Book, every Deacon may baptize, and every Minister may consecrate and administer the Lords Supper, but the Bishop onelyonly may confirm.

The prayer after Imposition of hands.

We make our humble supplications unto thee for these Children; upon whom, after the example of thy holy Apostles, we have laid our hands, to certifie them by this sign of thy favor and gracious goodness towards them.

We desire that the practice of the Apostles may not be alledged as a ground of this Imposition of hands for the confirmation of children, both because the Apostles did never use it in that case, as also because the Articles of the Church of England declare it to be a corrupt imitation of the Apostles practice, Act. 25.

We desire that imposition of hands may not be made as here it is, a sign to certifie children of Gods Grace and favour towards them, because this seems to speak it a Sacrament, and is contrary to that forementioned 25th. Article, which saith, that Confirmation hath no visible sign appointed by God.

The last Rubrick after Confirmation.

None shall be admitted to the holy Communion, until such time as he can say the Catechism, and be confirmed.

We desire that Confirmation may not be made so necessary to the holy Communion, as that none should be admitted to it unless they be confirmed.

p. 28Of the Form of Solemnization of Matrimonie.

THe man shall give the Woman a Ring, &c.—shall surely performe and kéep the Now and Covenant betwixt them made, whereof this King given and received is a token and pledge, &c.

Seeing this Ceremony of the Ring in Marriage is made necessary to it, and a significant signe of the Vow and Covenant betwixt the parties; and Romish Ritualists give such reasons for the Use and Institution of the Ring as are either frivolous or superstitious. It is desired that this Ceremony of the Ring in Marriage may be left indifferent to be used or forborn.

The man shall say, With my body I thee worship.

This word [worship] being much altered in the Use of it since this Form was first drawn up; Wee desire some other word may be used instead of it.

In the name of the Father, and of the Son, and of the Holy Ghost.

These words being only used in Baptism, and herein the solemnization of Matrimony, and in the absolution of the Sick; Wee defire it may be considered whether they should not be here omitted, least they should seem to favour those who count Matrimony a Sacrament.

Till death us depart.

This word [depart] is here improperly used.

Rubrick.

Then the Minister or Clerk going to the Lords Table shall say or sing this Psalm.

Exception.

We conceive this change of place and posture mentioned in these two Rubricks is needless, and therefore desire it may be omitted.

Next Rubr.

The Psalm ended, and the Man and the Woman knéeling p. 29before the Lords Table, the Priest standing at the Table, and turning his face, &c.

Collect.

Consecrated the state of Matrimony to such an excellent 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 of making Matrimony a Sacrament, we desire that clause may be altered or omitted.

Rubrick.

Then shall begin the Communion, and after the Gospel shall be said a Sermon, &c.

Exception.

This Rubrick doth either enforce all such as are unfit for the Sacrament to forbear Marriage, contrary to Scripture, which approves the Marriage of all men; or else compels all that marry to come to the Lords 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.

Last Rubrick.

The new Married persons the same day of their Marriage must receive the holy Communion.

Of the Order for the Visitation of the Sick.

Rubr. Before Absolution.

HEre shall the sick person make a special Confession, &c. after which Confession the Priest shall absolve him after this sort: Our Lord Jesus Christ, &c. and by his Authority committed to mee I absolve thee.

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 particular condition of the person▪ as he shall finde most suitable to the present occasion, with due regard had both to his spiritual condition and bodily weakness, and that the absolution may only be recommended to the Minister to be used or omitted as he shall see occasion.

That the form of Absolution be Declarative & Conditional, as [I pronounce thee absolved] instead of [I absolve thee] if thou doest truly repent & believe.

p. 30Of the Communion of the sick.

Rubrick.

But if the sick person be not able to come in Church, yet is desirous to receive the Communion in his house; then he must give knowledge over-night, or else early in the morning, to the Curate, and having a convenient place in the sick mans house, he shall there administer the holy Communion.

Consider, that many sick persons either by their ignorance or vicious life, without any evident manifestation of repentance, or by the nature of the Disease disturbing their Intellectuals, be unfit for receiving the Sacrament. It is proposed, that the Minister be not enjoined to administer the Sacrament to every sick person that shall desire it, but only as he shall judge expedient.

Of the Order for the Burial of the Dead.

WEe desire it may be expressed in a Rubrick, that the Prayers …d Exhortations here used are not for the benefit of th… De…d, … for the instruction and comfort of the of the Living.

First Rubr.

The Priest meeting the Corps at the Church Stile shall say, or else the Priest and Clark shall sing, &c.

Wee desire that Ministers may be left to use their discretion in these circumstances, and to perform the whole service in the Church, if they think fit, for the preventing of these inconveniences which many times both Minister and people are exposed unto by standing in the open Air.

The second Rubrick.

When they come to the Grave, the Priest shall say, &c.

p. 31Forasmuch as it hath pleased Almighty God, of his great mercy to take unto himself the soul of our dear Brother here departed: 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.

The first Prayer.

We give thee hearty thanks for that it hath pleased …ee to deliver this our Brother out of the miseries of this … world, &c.

That we with this our Brother, and all other departed in the true Faith of the holy Name, may have our perfect Confirmation and Eliss.

These words may harden the wicked, and are inconsistent with the largest rational charity.

The last Prayer.

That when we depart this life, we may rest in him, as our hope is this our Brother deth.

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.

Of 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 the Priest standing by her, shalt say, &c.

In regard that the womans kn…eling near the Table is in many Churches inconvenient, we desire that these words may be left out, & that the Minister may perform that service either in the De…k or Pulpit.

p. 32Rubrick.

Then the Priest shall say this Psalm 121.

O Lord save this woman thy servant.

Ans. which puttteth her trust in thee.

Exception▪

This Psalm seems not to be so pertinent as some other, viz as Psal. 113. and Psal. 128.

It may fall out that a woman may come to give thanks for a child born in Adultery or Fornication, and therefore we desire that something may be required of her by way of profession of her humiliation, as well as of her Thanksgiving.

Last Rubr.

The woman that comes to give Thanks, must offer the accustomed offerings.

This may seem too like a Jewish purification, rather then a Christian Thanksgiving.

The same Rubrick.

And if there be a Communion, it is convenient that she receive the holy Communion.

We desire this may be interpreted of the duly qualified; for a scandalous sinner may come to make this Thanksgiving.

Thus have we in all humble pursuance of his Majesties most gracious endeavours for the publike weal of this Church, drawn up our Thoughts and Desires in this weighty Affair, which we humbly offer to His Majesties Commissioners for their serious & grave Consideration, wherein we have not the least thought of depraving or reproaching the Book of Common-Prayer, but a sincere desire to contribute our endeavours 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 parts of Worship; We have made a considerable Progress therein, and sh…ll (by Gods 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 will be thereby setled; the hearts of Ministers and people comforted and composed, and the great Mercy of Unity and Stability (to the immortal Honor of our most dear Soveraign) bestowed upon us and our posterity after us.