The Grand Debate Between Bishops and Presbyterian Divines, Document 1
THE EXCEPTIONS OF THE PRESBYTERIAN - Brethren, Againſt ſome paſſages in the preſent LITURGY.
ACknowledging, with all humility and thankfulneſs, His Majeſties moſt Princely condeſcention and indulgence to very many of his Loyall ſubjects, as well in his Majeſties moſt gracious Declaration, as particularly in this preſent Commiſſion iſſued forth in purſuance thereof; we 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 (that we find to be the Apoſtles own practice) in a ſpeciall manner to be tender to 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 we have an high and honourable eſteem of thoſe Godly and Learned Biſhops, and others, who were the firſt Compilers of the publick Liturgy, and doe 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 be 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 one 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, and may beſt ſuit with the preſent times, after ſo long an enjoyment of the glorious light of the Goſpel, and ſo happy a Reformations eſpecially conſidering that many godly and learned men, have from the beginning all along deſired the alteration of many things therein, and very many of his Majeſty's 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 be) will very much conduce to that Peace and Unity which is ſo much deſired by all good men, and ſo much endeavoured by His moſt Excellent Majeſty.
And therefore in purſuance of this His Majeſty's moſt gracious Commiſſion for the ſatisfying of tender Conſciences, and the procuring of Peace and Unity amongſt our ſelves, we judge meet to propoſe,
I. 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 Unity and conſent of all who joyn in the Publick Worſhip, it being too evident, that the limiting 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 Man.
To load our Publick Forms with the private Fancies upon which we differ, is the moſt Sovereign 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 or Litnrgies with things unneceſſary was the firſt beginning of all Superſtition; and when ſcruple of Conſcience began to be made, or pretended, then Schiſme began to break in. If the ſpeciall Guides and Fathers of the Church would be a little ſparing of incumbring Churches with Superfluities, or not over-rigid, either in reviving obſolete Cuſtoms, or impoſing new, there would be far leſs cauſe of Schiſm, or Superſtition, and all the Inconvenience likely to enſue would be but this; they ſhould in ſo doing yield a little to the imbecility of their Inferiours, a thing which S. Paul would never have rrefuſed to doe, mean while, whereſoever falſe or ſuſpected Opinions are made a piece of Church-Liturgy, he that ſeparates is not the Schiſmatick; for, it is alike unlawful to make profeſſion of known or ſuſpected falſhood, as to put in practice unlawful or ſuſpected actions.
II. 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 well they could from the Romiſh 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 compoſed, as to gain upon the judgement and affections of all thoſe who in the ſubſtantials of the Proteſtant Religion are of the ſame perſwaſions with our ſelves. In as much as a more firm union and conſent of all ſuch, as well in Woſhip as in Doctrine, would greatly ſtrengthen the Proteſtant Intereſt againſt all thoſe dangers and temptations which our inteſtine Diviſions and Animoſities do expoſe us unto from the common Adverſary.
III. That the Repetitions and Reſponſals of the Clerk and People, and the alternate Reading of the Pſalms and Hymns with 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 cloſe, by ſaying, Amon.
IV. 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 onelyonly 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 particulars thereof may be compoſed into one ſolemn Prayer to be offered by the Miniſter unto God for the People.
V. That there may 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 dayes and nights being no more imitable, nor intended for the imitation of Chriſtians, than any other of his miraculous works were, or than Moſes his forty dayes Faſt was for the Jewes, and the Act of Parliament 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 Speech 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.
VI. That the Religious obſervation of Saints dayes appointed to be kept as holy dayes and the Vigils thereof, without any foundations (as we conceive) in Scripture, may be omitted, that if any be retained they may be called Feſtival, and not Holy dayes, nor made equal with the Lords day, nor have any peculiar Service appointed for them, nor that the People be upon ſuch days enforced wholly to abſtain from work; and that the names of all others not inſerted in the Callendar, which are not in the firſt and ſecond Books of Edward the Sixth, may be left out.
VII. That the gift of Prayer being one ſpecial qualification for the Work of the Miniſtery beſtowed by Chriſt in order to the edification of his Church, and to be exerciſed for the profit and benefit thereof according to its various and emergent neceſſities.
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, that conſidering the great age of ſome Miniſters, and the infirmities of others, and the variety of ſeveral ſervices oft time occurring 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 diſcretion of the Miniſter to omit it, as occaſion ſhall require, which liberty we find to be allowed even in the firſt Common Prayer Book of Edward the Sixth.
VIII. That in regard of the many defects which have been obſerved in that Verſion of the Scriptures which is uſed throughout the Liturgy, (many fold inſtances whereof may be produced) as in the Epiſtle for the firſt Sunday after Epiphany, taken out of Rom. 12. 1. Be you changed in your ſhape. And the Epiſtle for the Sunday next before Eaſter, taken out of Phil. 2. 5. Found in his apparel as a man; As alſo the Epiſtle for the firſt 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 Saint Matthews day being taken out of the ſecond Epiſtle of the Corinthians and the fourth, 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 out of the eleventh 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 is called Barren, and many other places; we therefore deſire inſtead thereof the Tranſlation allowed of by Authority may alone be uſed.
IX. That in as much as the Holy Scriptures are able to make us wiſe unto ſalvation to furniſh us thoroughly 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 credit: It is therefore deſired that nothing be read in the Church for Leſſons, but the Holy Scriptures in the Old and New Teſtament.
X. That the Miniſter be not required to rehearſe any part of the Liturgy at the Communion Table, ſave onelyonly thoſe parts which properly belong to the Lords Supper, and that at ſuch time onelyonly when the Holy Supper is adminiſtrated.
XI. That the word (Miniſter) and not (Prieſt) or (Curate) is uſed in the abſolution, and in divers other places; It may thoroughout the whole Book be uſed inſtead of thoſe two words, and that inſtead of the word (Sunday) the word (Lords day) may be every where uſed.
XII. Becauſe ſinging of Pſalms is a conſiderable part of Publick Worſhip, we deſire that the Verſion ſet forth and allowed to be ſung in Churches may be amended, or that we 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 read who ſmote thee) uſed in the Goſpels for the Monday and Wedneſday before Eaſter (Then opened be their witts) uſed in the Goſpel for Eaſter Tueſday, &c. may be altered into other words generally received, and better underſtood.
XIV. That no portions of the Old Teſtament, or the Acts of the Apoſtles be called Epiſtles; or read as ſuch.
XV. That whereas throughout the ſeverall offices the Phraſe is ſuch as preſumes all perſons (within the Communion of the Church) to be regenerated, converted, and in an actuall ſtate of grace, which had Eccleſiaſticall Diſcipline been truly and vigorouſly executed in the excluſion of ſcandalous and obſtinate ſinners might be better ſuppoſed; But that there having been, and ſtill being a confeſſed want of that (as in the Liturgy is acknowledged) it cannot rationally be admitted in the utmoſt latitude of Charity: we deſire that this may be reformed.
XVI. That whereas orderly connexion of Prayers and of particular Petitions and expreſſions, together with a competent length of the formes uſed, are tending much to edification, and to gain the reverence of people to them: There appears to us too great neglect 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 two Sentences of petition, and thoſe generally uſherd 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 interceſſions and abruptions, which when many Petitions are to be offered at the ſame time, are neither agreeable to ſcripturall example, nor ſuted to the gravity and ſeriouſneſs of that Holy Duty.
2. The Prefaces of many Collects have not any clear and ſpeciall reſpect to the following Petitions; and particular petitions are put together, which have not any due order or evident connexion one with another, nor ſuitable with the occaſions upon which they are uſed, but ſeem to have fallen in rather caſually, than from any orderly codtinuance.
It is deſired that inſtead of theſe various Collects, there may be one Methodicall and entire form of Prayer compoſed out of many of them.
XVII. That whereas the Puplick Liturgy of a Church ſhould in reaſon comprehend the ſumme of all ſuch ſins as are ordinarily in Prayer by the Church to be confeſſed, and of ſuch Petitions and Thankſgiving as are ordinarily by the Church to be put up to God, and that Puplick Catechiſmes or Syſtemes of Doctrine ſhould ſummarily comprehend all ſuch Doctrines as are neceſſarily to be believed, and theſe explicitely ſet down. The preſent Liturgy, as to all theſe ſeems very defective particularly:
1. There is no preparatory Prayer in your addreſſes 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 Originall ſin, nor ſufficiently enumerating Actuall ſins with their aggrivations, but conſiſting only of generals, whereas Confeſſion being the exerciſe of repentance ought to be more particular.
3. There is alſo great defect, as to ſuch Forms of publick prayers and thankſgivings 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 all adverſities, that we may do Gods will without any mention of the particulars wherein theſe generals exiſt.
5. The Catechiſm 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 be in the Catechiſm.
XVIII. Becauſe this Liturgy 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 be celebrated by any Miniſter that dares not wear a Surplice.
2. That none may Baptiſe, or be Baptiſed without the tranſient Image of the Croſs, which hath at leaſt the ſemblance of a Sacrament of humane inſtitution, being uſed as an engaging ſign in our firſt and ſolemn Covenanting with Chriſt, and the Duties whereunto we are really obliged by Baptiſm, being more expreſly affixed to that Aery fign than to the holy Sacrament.
3. That none may receive the Lords Supper that dares 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 daies) is contrry to the practice of the Catholick Church for many hundred years after, and forbid by the moſt venerable Councila that ever were in the Chriſtian world. All which Impoſitions are made yet more grievous by that ſubſcription to their lawfulneſs, which the Cannon exacts, and by the heavy puniſhments, upon the non obſervance of them, which the Act for uniformity inflicts.
And it being doubtfull, whether God hath given power unto men to inſtitute in his worſhip ſuch myſticall 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 Impoſition of numerous Ceremonies of which St. Aug. complained in his dayes, and the things in Controverſie being in the Judgement of the Impoſers confeſſed indifferent, who dare not ſo much as pretend any real goodneſs in themſelves, otherwiſe than what is derived from their being impoſed, and conſeſequently 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 burdenſome, and therefore not at all fit to put in balance 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 to be much better for a man to have a Milſtone to be hanged about his neck, and to be 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 cat fleſh while the world ſtands (though in it ſelf a thing lawful) than offend his Brother, for whom Chriſt dyed; 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 Law of that which is written, Deut. 12. 32. VVhat thing ſoever I command you, obſerve to do it, thou ſhalt not adde thereto, nor diminiſh from it; but that there may be either a total aboliſhion of them, or at leaſt ſuch a liberty, that thoſe who are unſatisfied concerning their lawfulneſs, or expedency, may not be compolled to the practice of them or ſubſcription to them; but may be permitted to enjoy their Miniſterial Functions 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 and Nation, occaſioning ſad Diviſions between Miniſters and Miniſters, and alſo between Miniſters and people, expoſing many orthodox, pious, and peaceable Miniſters to the diſpleaſure of their Rulers, caſting them upon 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 be lookt for from the retaining and impoſing theſe Ceremonies. unleſs we could preſume that all his Majeſties Subjects ſhould have the ſame ſubtilty of Judgement to diſcern even to a Ceremony how farr the Power extends in the things of God. which is not to be expected, or ſhould yeeld obedience to all the Impoſitions of men concerning them, without enquiring into the will of God, which is not to be deſired.
We do therefore moſt earneſtly intreat 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 Royall Declaration, may be comfirmed 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 Majeſties Commiſſion, wherein we are authorized and required to compare the Preſent Liturgy with the moſt ancient Liturgy, which have been uſed in the Church in the pureſt and moſt Primitive Times; we have in obedience to His Majeſties Commiſſion made Inquiry, but cannot find any Records of known Credit concerning any entire Forms of Liturgies within the firſt 300 years, which are confeſſed to be as the moſt Primitive, ſo the pureſt Ages of the Church; nor any Impoſition of Liturgies upon any National Church; for ſome hundred years after we find indeed Liturgical Forms fathered upon St. Baſil, St. Chryſoſtome, and St. Ambroſe; but we have not ſeen any Copies of them, but ſuch as give us ſufficient evidence to conclude them either wholly ſpurious, or ſo interpolated, that we cannot make a Judgement what in them hath any Primitive Authority.
Having thus in general expreſſed our deſire, we come to particulars, which we find numerous, and of a various nature; ſome we grant are of an inferiour conſideration, verbal rather than material, which were they not in she Publick Liturgy of ſo Famous a Church, we ſhould not have mentioned; others dubions 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 juſt matter of exception and offence to many truly religious and peaceable, not of a private ſtation only, but Learned & Judicious Divines, aſwel of other Reformed Churches, as of the Church of England, ever ſince the Reformation.
We know much hath been ſpoken and written by way of Apology in anſwer to many things that have been obiected, but yet the doubts and ſcuples of tender conſciences ſtill continue, or rather are increaſed: We do therefore 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 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 that we deſire 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 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 accaſions are ready to ſerve him with their Prayers, Eſtates, and Lives: For the preventing of which evils, we humbly deſire that theſe particulars following may be taken into ſerious and tender conſideration.
Concerning Morning and Evening Prayer.
1. Rub. That Morning and Evening Prayer ſhall be uſed in the accuſtomed place of the Church, Chancel, or Chappel, except it ſhall be otherwiſe determined by the Ordinary of the Place, and the Chancel ſhall remain as in times paſt.
We deſire that the words of the firſt Rub. may be expreſſed, as in the Book eſtabliſhed by Authority of Parliament 5 & 6 Edwardi 6. thus; The Morning and Evening Prayer ſhall be uſed in ſuch place of the Church, Chappel, or Chancel, and the Miniſter ſhall ſo turn himſelf, as the people may beſt hear; and if there be any controverſies therein, the matter ſhall be referred to the Ordinary.
2. Rub. And here it is to be noted, that the Miniſter at the time of the Cimmunion, and at other times in his miniſtration, ſhall uſe ſuch Ornaments in the Church as were in uſe by Authority of Parliament, in the ſecond year of the Reign of Edward the Sixth, according to the Act of Parliament, &c.
For as much as the Rubrick ſeemeth to bring back the Cope, Albe, and other veſtments, forbidden in the Common Prayer Book, 5. 6. of Edw. 6. And for the reaſons alledged againſt Ceremonies under our 18. general Exception, we deſire it may be wholly left out.
The Lords Prayer after the Abſolution ends thus: Deliver us from evill.
We deſire that theſe Words, For thine is the Kingdome, the Power and the Glory, for ever and ever, Amen, may be always added unto the Lords Prayer, and that this Prayer may not be enjoyned to be ſo often uſed in the Morning and Evening Service.
And at the end of every Pſalm throughout the year, and likewiſe in the end of the Benedictus. Benedicite magnificat, &c. Nunc Dimittis, ſhall be repeated, Glory be to the Father, &c.
By this Rubrick, and other places in the Common Prayer Book the Gloria Patri is appointed to be ſaid ſix times ordinarily in every Morning and Evening Services, frequently eight times in a Morning, ſometimes ten, which we think carries with it at leaſt an appearance of 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.
Rubr. In ſuch places where they do ſing, there ſhall the Leſſons be ſung in a plain Tune, and likewiſe the Epiſtle and Goſpel. Or this Canticle, Benedicite omnia opera.
Except. The Leſſons, and the Epiſtles, and Goſpels, being for the moſt part neither Pſalms nor Hymns; we know no warrant why they ſhould be ſung in any place, and conceive that the diſtinct reading of them with an audible voyce, tends more to the edification of the Church: We deſire that ſome Pſalm or Scripture Hymn may be appointed inſtead of that Apocryphal.
In the Letany; From fornication, and other deadly ſins.
Except. In regard that the wages of ſin is death; we deſire that this clauſe may be thus altered. From fornication and all other beynous (or grievous) ſins.
From battle and murther, and from ſudden death.
Except. Becauſe this expreſſion (of ſudden death) hath been ſo often excepted againſt; we deſire (if it be thought fit) it may be thus read: From battle and murther, and from dying ſuddainly and unprepared.
That it may pleaſe thee to preſerve all that travel by land and by water, all women labouring with child, all ſick perſons and young Children, and to ſhew thy pity upon all priſoners and captives.
We deſire that the term All, may be adviſed upon as ſeeming liable to juſt exceptions, and that it may be conſidered whether Excep.it may not better be put indefinitely, thoſe that travel, &c. rather then univerſally.
The Collect of Chriſtmas day.
Almighty God which beſt given us thy only begotten ſon to take our nature upon him, and this day to be born of a pure Virgin, &c:
The Rubrick.
Then ſhall follow the collect of the Nativity which ſhall be ſaid continually unto New-years-day.
The Collect for VVhitſunday.
God which upon this day, &c.
We deſire that in both collects the words (this day) may be Excep.left out, it being according to vulgar acceptation a contradiction.
Rubrick.
The ſame Collect to be read on Monday and Tueſday in Whitſun-week.
The two Collects for St. Johns 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.
We deſire that theſe Collects may be further conſidered and debated, as having in them divers things that we judge fit to be Excep.altered.
The Order for the Adminiſtration of the Lords Supper.
SO many as intend to be partakers of the holy Communion ſhall ſignifie their Name to the Curate over night, or elſe in the morning Rub.before the beginning of morning Prayer.
The time here aſſigned for notice to be given to the Miniſter is not ſufficient.Excep.
And if any of theſe be an open and notorious evil liver, the Curate having knowledge thereof, ſhall call him and advertize him in any Rub.wiſe not to preſume to come to the Lords Table.
We deſire the Miniſters power both to admit and keep from Excep.the Lords Table, may be according to his Majeſties Declaration of the 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 conſideration of the Rubrick before the Catechiſme; and that all poſſible diligence be uſed as is for the inſtruction and reformation of ſeandalous offendors, whom the Miniſter ſhall not ſuffer to partake of the Lords table, untill 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 Cannons.
Then ſhall the Prieſt rehearſe diſtinctly all the ten Commandments, Rub.and the people kneeling ſhall after every Commandment ask God mercy for tranſgreſſing the ſame.
We deſire,
Firſt, that the Preface prefixed by God himſelf to the ten Excep:Commandments may be reſtored.
Secondly, that the fourth Commandment may be read, as in Exodus 20. Deut. 5. He bleſſed the Sabbath day.
Thirdly, that neither Miniſter nor People may be enjoyned to kneel more at the reading of this, then of any other parts of Scripture: The rather becauſe many ignorant perſons are thereby induced to uſe the ten Commandments as a prayer.
Fourthly, that inſtead of thoſe ſhort prayers of the people intermixed with the ſeveral Commandments, the Miniſter after the reading of all may conclude with a ſuitable Prayer.
After the Creed, if there be no ſermon, ſhell follow one of the Homilies already ſet forth, or hereafter to be ſet forth by common authorityRub.
We deſire that the preaching of the Word may be ſtrictly injoyned, and not left ſo indifferent at the adminiſtration of the Excep.Sacrament, as alſo that Miniſters may not be bound to thoſe things which are as yet but future, and not in being.
After the Sermon, Homily, or Exhortation, the Curate ſhall declare, Rub.&c. and earneſtly exhort them to remember the poor, ſaying one or more of theſe ſentences following.
Two of the ſentences here cited are Apocryphal, and four of them more proper to draw out their peoples bounty to their Miniſter, Excep.then their charity to the poor.
Then ſhall the Church-wardens, or ſome other by them appointed Rub.gather the Devetion of the people.
Collection for the poor may be better made at or a little before Excep.the departing of the Communicants.
We be come together at this time to feed at the Lords Supper, to the Rub.which in Gods behalf I bid you all that be here preſent, and beſeech you for the Lord Jeſus Chriſts ſake, that you will not refuſe to come.
If it be intended that theſe Exhortations ſhould be read at the Excep.Communion, they ſeem to us unreaſonable.
The way and means thereto is, firſt to examine our lives, & converſations, and if ye ſhall perceive your offences to be ſuch as be not 2. Exhoronly againſt God, but alſo againſt our neighbours, then you 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 Communion, but with a full truſt in Gods mercy, and with 3. Exhora quiet conſcience.
We fear this may diſcourage many from comming to the Sacrament who lye under a doubting and troubled conſcience.Excep.
Then ſhall this general confeſſion be made in the name of all thoſe Rub. before the Confeſſion.that are minded to receive the holy Communion, either by one of them or by one of the Miniſters, or by the Prieſt himſelf.
We deſire it may be made by the Miniſter only.
Then ſhall the Prieſt or the Biſhop being preſent ſtand up, and turning Excep. Rub.himſelf to the people, ſay thus.
The Miniſters turning himſelf to the people is moſt convenient throughout the whole miniſtration.Excep.
Before the Prefaces on Chriſtmas day and ſeven daies after.
Becauſe thou didſt give Jeſus Chriſt thine only Son to be born as this Rub.day for us, &c.
Firſt, we cannot peremptorily fix the Nativity of our Saviour Excep.to this or that particular day. 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 daies together:
Upon Whitſunday and ſix daies after.
According to whoſe moſt true promiſe the Holy ghoſt came down Prayer before that which is at the Conſecration. Excep.this day from Heaven; grant us that our ſinfull bodies may be made clean by his body and our ſoul waſhed by his moſt precious blood.
We deſire that whereas theſe words ſeem to give a greater efficacy to the blood then to the Body of Chriſt, may be altered thus, That our ſinful ſouls and bodies may be cleanſed through his precious body and 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 it to his Diſciples, ſaying, take, eat, &c.
We conceive that the manner of conſecrating of the Elements is not here explicite and diſtinct enough: And the Miniſters Excep.breaking of the bread is not ſo much as mentioned.
Then ſhall the Miniſter firſt receive the Communion in both kinds, Rub.&c. and after deliver it to the people in their hands kneeling; and when he delivereth the bread, he ſhall ſay, The body of our Lord Jeſus Chriſt which was given for 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 & Wine to the Communicants we may uſe the words of our Saviour as near as Excep.may be, and that the Miniſter be not required to deliver the bread & wine into every particular Communicants hand, and to repeat the words to eachone in the ſingular number, but that it may ſuffice to ſpeak them to divers joyntly, according to our Saviours example. We alſo deſire that kneeling at the Sacrament (it not being the 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 Ea. 6. As touching Kneeling, &c. they may be uſed or left, as every mans devotion ſerveth, without blame.
And note, That every Pariſhioner ſhall communicate, at the least, three times in the year, of which Eaſter ſhall be one; and after ſhall Rub,receive the Sacraments, and other Rites, according to the Orders in this book appointed.
Foraſmuch as all Pariſhioners are not duely qualified for the Lords Supper; and thoſe habitually prepared, are not at all Excep.times actually diſpoſed, but may be hindred by the providence of God, and ſome by the diſtempers of their own ſpirits; We deſire this Rubrick may be wholly omitted▪ or they altered. Every Miniſter ſhall be bound to adminiſter the Sacrament of the Lords Supper, at the 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 & 6 Ed. 6. eſtabliſhed by Law as much as any other part of the Common-Prayer-Book, may be reſtored for the Vindication 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, but it may be of ſome, either for their ignorance and infirmity, or elſe of malice and obſtinacy miſconſtrued and depraved, and interpreted in a wrong part. And yet becauſe that brotherly Charity willeth, that (ſo much as conveniently may be) offences ſhould be taken away; Therefore we willing to do the ſame whereas it is ordered in the Book of Common-Prayer in the adminiſtration of the Lords Supper, that the communicants kneeling ſhould receive the Holy Communion; which thing being well meant for the ſignification of the humble and grateful acknowledgment of the benefit of Chriſt given to the worthy Receivers, and to avoid the prophanation 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 the Sacramental Bread or Wine, there bodily received, or unto any real and eſſential preſence there being of Chriſts natural fleſh and blood, foraſmuch as concerning the Sacramental Bread and Wine they remain ſtill in their very natural ſubſtance, and therefore may not be adored; for that were Idolatry to be aborred 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 Chriſts natural body to be in more places than in one at one time.
Of Publick Baptiſm.
THere being divers learned, pious and peaceable Miniſters, who do not only judg it unlawful to baptize children, whoſe Parents both of them are Atheiſts, Infidels, Hereticks, or unbaptized; but alſo ſuch, whoſe parents are excommunicate perſons; Fornieators, or otherwiſe notorious and ſcandalous ſinners. We deſire they may not be inforced to Baptize the children of ſuch, until they have made open profeſſion of their repentance before Baptiſm.
Parents ſhall give notice over night, or elſe in the morning.
VVe deſire that more timely notice may be given.Rub. Excep.
And then the Godfathers and the Godmothers, and the people with their Children,
Here is no mention of the Parents in whoſe right the child is baptized, and who are fitteſt both to dedicate it to God, and to undertake to God and the Church for it. We do not know that any perſons (except the parents, or ſome other appointed by them) have any power to conſent for the children, or to enter anto Covenant We deſire it may be left free to parents, whether they will have Sureties to undertake for their children in Baptiſm.Excep.
Ready at the Font.
VVe deſire it may be ſo placed, as all the Congregation may Rub. Excep.beſt ſee and hear the whole adminiſtration.
In the firſt Prayer.
By the Baptiſm of thy well beloved Son, &c. didſt ſanctifie the flood Jordan, and all other waters to the myſtical waſhing away of ſin.
It being doubtful whether either the flood Jordan, or any other waters were ſanctified to a Sacramental uſe by Chriſts being baptized and not neceſſary to be altered: VVe deſire this may be otherwiſe expreſſed.
The third Exhoreation.Excep,
Do promiſe by you that are their Sureties.
The Queſtions.
Doſt thou forſake? &c.
Doſt thou believe? &c.
VVilt thou be baptized? &c.
VVe know not by what right the Sureties do promiſe and anſwer Excep.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 Baptiſm. Th…s ſuch a profeſſion may be required of the 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 another, is a practice, whoſe warrant we doubt: And 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?
In the ſecond Prayer before Baptiſm.
May receive remiſſion of ſins by ſpiritual regeneration.
This expreſſion ſeeming incovenient, we deſire it may be Except.changed into this, May be regenerated, and receive remiſſion of ſins.
In the Prayer after Baptiſm.
That it hath pleaſed thee to regenerate this Infant by thy holy Spirit.
We cannot in Faith ſay, that every Child that is baptized, Excep.is regenerated by Gods Holy Spirit; at leaſt, it is a diſputable point, and therefore we deſire that it may be otherwiſe expreſſed.
After Baptiſm.
Then ſhall the Priest make a Croſs.
Concerning the Croſs in Baptiſm, we refer to our eighteenth Excep.General.
Of Private Baptiſm.
VVE 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 limitation; and therefore we ſee no need of any Lyturgy in that caſe.
Of the Catechiſm.
Queſt. 1 VVHat is your name?
Queſt. 2. Who gave you that name?
Anſw. My Godfathers and my Godmothers in my Baptiſm.
Quſt. 3. What did your Godfathers and Godmothers do for you in Baptiſm?
We deſire that theſe three firſt Queſtions may be altered, conſidering that the for greater number of perſons baptized within Excep.theſe twenty years laſt paſt, had no Godfathers nor Godmothers at their Baptiſm. The like to be done in the ſeventh Queſtion.
Anſw. 2. In my Baptiſm wherein I was made a Child of God, a member of Chriſt, and an Inheritor of the Kingdom of Heaven.
VVe conceive it might more ſafely be expreſſed thus; Wherein Excep.I was viſibly admitted into the number of the members of Chriſt, the Children of God, and the Heirs (rather than the Inheritors) of the Kingdom of heaven.
Of the Rehearſal of the ten Commandements.
VVe deſire that the Commandements may be inſerted according to the new Tranſlation of the Bible.
10. Anſw. My duty towards God, is to believe in him, &c.
In this Anſwer there ſeems particular reſpect to be had to the Excep.ſeveral Commandements 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 words 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 Commandement.
Qu. 14. How many Sacraments hath Chriſt ordained?
Anſw. Two only as generally neceſſary to ſalvation.
That theſe words may be omitted, and anſwer thus given, Excep.Two only, Baptiſm and the Lords Supper.
Qu. 19. What is required of perſons to be baptized?
Anſw. Repentance, whereby they forſake ſin: and Faith, whereby they ſtedfaſtly believe the promiſe of God.
Qu. 20. Why then are Infants baptized, when by reaſon of their tender age they cannot perform them?
Anſw. Yes, they doe perform them by their Sureties, who promiſe and vow them both in their names.
We deſire that the entring of Infants into Gods Covenant. Excep.may be more warily expreſſed, and that the words may not ſeem to found their Baptiſm upon a real actual faith and repentance of their own. And we deſire that a promiſe may not be taken for the performance of ſuch faith and repentance; 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 their children.
In the generall; Wee obſerve that the Doctrine of the Sacraments was added upon the conference at Hampton Court, is much more fully and particularly delivered, then the other parts of the Catechiſm in ſhort Anſwers, fitted to the memories of children, and thereupon wee offer it to be confidered.
1. Whether there ſhould not be a more diſtinct and full explieation of the Creed, the Commandements, and the Lords Prayer.
2. Whether it were not convtnient to adde (what ſeemes to be wanting) ſomewhat particularly concerning the nature of Faith, of Repentance, of the two Covenants, Juſtification, Sanctification, Adoption and Regeneration.
Of Confirmation.
The laſt Rubrick before the Catechiſm.
AND that no man ſhould think that any detriment ſhall come Rub.to Children by deferring of their Confirmation, he ſhall know for truth, that it is certain by Gods Word, that Children by being baptized, have all things neceſſary for their Salvation, and be undoubtedly ſaved.
Although wee charitably ſuppoſe the meaning of theſe words Except.was only to exclude the neceſſity of any other Sacraments to baptized Infants; yet theſe words are dangerous, as to the miſleading of the vulgar, and therefore we deſire they may be expunged.
After the Catechiſm.
SO ſoon as the Children can ſay in their mother tongue the Articles Rub,of the Faith, the Lords Prayer, and the ten Commandements, and can anſwer to ſuch other questions of the ſhort Catechſm, &c: Then ſhall they be brought to the Biſhop, and the Biſhop ſhall confirm them.
We conceive that it is not a ſufficient qualification for confirmation, Except,that Children be able memoriter to repeat the Articles of the faith, commonly called the Apoſtles Creed, the Lords Prayer, and the ten Commandements, and to anſwer to ſome queſtions of the ſhort Catechiſm; for its often found, that Children are able to doe all this at four or five years old:
2. It croſſes what is ſaid in the third reaſon of the firſt Rubrick before confirmation, concerning the uſage of the Church in times paſt, ordaining that Confirmation ſhould be adminiſtred to them that are of perfect age, that they being inſtructed in Chriſtian Religion, ſhould openly profeſſe their own faith, and promiſe to be obedient to the will of God.
Thirdly, VVe deſire that none may be confirmed, but according to his Majeſties Declaration. Viz. That Confirmatioin 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 he his God-father or God-mother,
This ſeems to bring in a ſecond ſort of God-fathers and God-mothers, Except.beſide, thoſe made uſe of at Baptiſm, and we ſee no need either of the one or other.
The Prayer before Impoſition of hands.
Who hast vouchſafed to regenerate theſe thy ſervants by water and the holy Ghoſt, and haſt given them the forgiveneſſe of all their ſins.
This ſuppoſeth all the Children who are brought to be confirmed, Excep.have the Spirit of Chriſt, and the forgiveneſſe of all their fins: whereas a great number of Children of that age having committed many ſins ſince their Baptiſm, doe ſhew no evidence of ſerious repentance, or of any ſpeciall ſaving grace: And therefore this confirmation (if adminiſtred to ſuch) would be a perillous and groſs abuſe.
Rub. Before the Impoſition of hands.
THe Biſhop ſhall lay his hand upon each child ſeverally.
This ſeems to put a higher value upon Confirmation than Except.upon Baptiſm or the Lords Supper; for according to the Rules and Orders of the Common-Prayer-Book, every Deacon may Baptize, and every Miniſter may Conſecrate and adminiſter the Lords Supper; but the Biſhop only may confirm.
The Prayer after Impoſition of hands.
VVE make our humble ſupplication to thee for theſe children, upon whom after the Example of thy holy Apoſtles, we have laid our hands to certifie them by this ſigne of thy favour and gracious goodneſs towards them.
We deſire that the practice of the Apoſtles may not be alledged as a ground of the Impoſition of hands for the confirmation of Except,children, both becauſe the Apoſtles did never uſe it in that eaſe, as alſo becauſe the Articles of the Church of England declare it to be a corrupt imitation of the Apoſtles practice. Art. 25.
VVe deſire that Impoſition of hands may not be made (as here it is a ſigne to certifie children of Gods grace and favour towards them, becauſe this ſerms to ſpeak it a Sacrament, and is contrary to that fore mentioned 25. Art. which ſayes, that Confirmation hath no viſible ſigne appointed by God.
The Rub. after Confirmation.
NOne ſhall be admitted to the holy Communion, until ſuch time as he can ſay the Catechiſm and be confirmed.
VVe deſire that Confirmation may not be made ſo neceſſary to the holy Communion, as that none ſhould be admitted to it, Excep.unleſs they be confirmed.
Of the Form of ſolemnization of Matrimony.
THe man ſhall give the woman a Ring, &c. ſhall ſurely perform and keep the vow and covenant betwixt them made, whereof the Rub.Ring given and received is a token and pledge, &c.
Seeing the Ceremony of the Ring in marriage is made neceſſary Excep.to it, and a ſignificant ſign of the vow and covenant betwixt the parties: and Romiſh Ritualiſts give ſuch reaſons for the inſtitution and uſe 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, &c.
This word (worſhip) being much altered in the uſe of it, ſince this form was firſt drawn up. We deſire ſome other word may be Excep.uſed inſtead of it.
In the name of the Father, and of the Sonne, and of the holy Ghoſt &c.
Theſe words being only uſed in baptiſm, and here in the ſolemnization of Matrimony, and in the abſolution of the ſick, We Excep.deſire it may be conſidered whither they ſhould not here be omitted, leſt they ſhould ſeem to favour thoſe that count Matrimony a Sacrament.
Till death us depart.
This word depart is here improperly uſed.Excep.
Then the Mioiſter or Clerke going to the Lords Table ſhall ſay or Rub.ſing this Pſalm.
The Pſalm ended, & the man and woman kneeling before the Lords Table, the Prieſt ſtanding at the Table, and turning his face, &c.Next Rub.
We conceive the change of place and poſture mentioned in theſe two Rubricks, is needleſs, and therefore deſire it to be omitted.Excep.
Conſecrated the ſtate of Matrimony to ſuch an excellent myſtery. Seeing the inſtitution of Matrimony was before the fall, and ſo Collect.before the promiſe of Chriſt, as alſo for that the ſaid paſſage in Excep.the Collect ſeems to countenance the opinion of making Matrimony a Sacrament, we deſire that clauſe may be altered or omitted.
Then ſhall begin the Communion, and after the Goſpel ſhall be ſaid a Sermon, &c.Rub.
The new married perſons, the ſame day of their marriage muſt receive the holy Communion.Laſtrub.
This Rubrick doth either inform all ſuch as are unfit for the Sacrament to forbear marriage, contrary to Scripture, which Excep.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 unſutable to thoſe Chriſtian duties, which ought to be before and follow after the receiving that holy Sacrament.
Of the order for the viſitation of the ſick.
BEfore Abſolution, here ſhall the ſick perſon make a ſpecial confeſſion &c. after which confeſſion the Prieſt ſhall abſolve him after Rub.this ſort.
Our Lord Jeſus Chriſt, &c.
And by his Authority committed to me, I abſolve thee.Rub.
Foraſmuch as the conditions of ſick perſons be very various and different, the Miniſter may not onelyonly in the exhortation, but Excep.in the prayer alſo be directed to apply himſelf to the particular 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 weakneſſe, and that the Abſolution may be onelyonly recommended to the Miniſter to be uſed or omitted as he ſhall ſee occaſion.
That the form of the Abſolution be declaratory and conditional, as (I pronounce thee abſolved) inſtead (I abſolve thee) if thou doſt truly repent and believe.
Of the Communion of the ſick.
BUt if the ſick perſon be not able to come to Church, yet is deſirous Rub.to receive the Communion in his houſe, then muſt he give knowledge over night, or early in the morning to the Curate, and having a convenient place in the ſick mans houſe, he ſhall there adminiſter the holy Communion.
Conſidering that many ſick perſons, either by their ignorance or vicious life, without any evident manifeſtation of repentance, Excep.or by the nature of the diſeaſe diſturbing their intellectuals, be unmeet for receiving the Sacrament: It is propoſed that the Miniſter be not injoyned to adminiſter the Sacrament to every ſick perſon that ſhall deſire it, but onelyonly as he ſhall judge expedient.
Of the order for the buriall of the dead.
We deſire it may be expreſſed in the Rubrick that the prayers and exhortations here are not for the benefit of the dead, but onelyonly for inſtruction and comfort of the living.
THe Prieſt meeting the Cords at the Church-ſtile ſhall ſay or elſe Rub.the Prieſt and Clerk ſhall ſing, &c.
We deſire that Miniſters may be left to uſe their diſcretions in Excep.theſe circumſtances, and to perform the whole ſervice in the Church, if they think fit for the preventing of thoſe inconveniencies, which many times both Miniſter and people are expoſed unto ſtanding in the open aire.
For aſmuch as it hath pleaſed Almighty God of his great mercy to take unto himſelf the ſoul of our dear Brother here departed, we Rub.therefore commit his body to the ground, &c. In ſure and certain hope of reſurrection to eternal life.
Theſe words cannot in truth be ſaid of perſons living and dying Excep.in open and notorious ſins.
The firſt Prayer.
We give thee thanks for that it hath pleaſed thee to deliver this our Brother out of the miſery of this ſinful world. That we with this our Brother and all other departed in the true faith of thy holy Name may have our perfect conſummation and bliſſe.
Theſe words may harden the wicked and are inconſiſtent with the largeſt Charity.Excep.
The laſt Prayer.
That when we depart this life we may reſt with 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 Excep.hope of their bleſſed hope.
Of the thanksgiving of women after Child-birth commonly called the Churching of women.
THe woman ſhall come into the Church, and there ſhall kneel Rub.down in ſome convenient place nigh unto the place where the Table ſtands, and the Prieſt ſtanding by ſhall ſay.
In regard that the woman's kneeling where the Table is in many Churches inconvenient; we deſire that thoſe words may be left out, and that the Miniſter may perform that ſervice in the Excep.Deske or Pulpit.
Then the Prieſt ſhall ſay this Pſalme &c.Rub.
This Pſalm ſeems not ſo pertinent as ſome others: as Pſal. 113. and Pſal. 128. &c.Excep.
Lord ſave this woman thy ſervant, which putteth her truſt in thee.
It may fall out that a woman may come to give thanks for a Anſ. Excep.Child born in Adultery or Fornication; And therefore we defire that ſomething may be required of her by way of profeſſion of her humiliation as well as of her thanksgiving.
The woman that comes to give thanks muſt offer her accuſtomed offerings.Rub.
This may ſeem too like a Jewiſh Purification, rather then a Excep.Chriſtian thanksgiving.
And if there be a Communion it is convenient that ſhe receive the The ſame Rubrick.holy Communion.
We deſire this may be interpreted (if duly qualified) for a ſcandalous ſinner may come to make this thanksgiving.Excep.
THus have we in all humble purſuance of his Majeſties moſt gracious endeavours for the publick weal of this Church, drawn up our thoughts and deſires in this weighty affair, which we moſt humbly offer to his Majeſties Commiſſioners for their ſerious and grave confideration: wherein we have not the leaſt thoughts of depraving or reproaching the Book of Common-Prayer, but a ſincere deſire to contribute our endeavours towards leading the diſtempers (and as far as may be) reconciling the minds of Brethren. And in as much as his Majeſty hath in his gracious Declaration ond Commiſſion mentioned new Forms to be made and ſuited to the ſeveral parts of worſhip: we have made a conſiderable progreſſe therein, and ſhall by Gods aſſiſtance offer them to the reverend Commiſſioners with all convenient ſpeed. And if the Lord ſhall graciouſly pleaſe to give his bleſſing to theſe our endeavours, we doubt not but that the peace of this Church will be ſhortly 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.
Auguſt 30. 1661.
FINIS.