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 living 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 looked for from the retaining and imposing of these ceremonies, unless we could presume that all his majesty's subjects should have the same subtilty of judgment to discern even to a ceremony how far the power of man extends in the things of God, which is not to be expected; or should yield obedience to all the impositions of men concerning them, without inquiring into the will of God, which is not to be desired.

We do therefore most earnestly entreat the right reverend fathers and brethren, to whom these papers are delivered, as they tender the glory of God, the honor 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 join with us in importuning his most excellent majesty, that his most gracious indulgence, as to these ceremonies, granted in his royal Declaration, may be confirmed and continued to us and our posterities, and extended to such as do not yet enjoy the benefit thereof.*

XIX. As to that passage in his majesty's Commission, where we are authorized and required to compare the present liturgy with the most ancient liturgies which have been used in the Church in the purest and most primitive times; we have in obedience to his majesty's Commission, made inquiry, but cannot find any records

*These ceremonies were abandoned by the English Episcopalians at Frankfort; opposed by the Puritans at Hampton Court; minutely enjoined in the Scottish Prayer-book; abolished by the Parliamentary Assembly; defended in the Answer; deplored in the Rejoinder; left indifferent in the Proposed Prayer-book of 1698, and also to some extent in the Protestant Episcopal Prayer-book, and in this edition. Pp. 83, 84.

of known credit, concerning any entire forms of liturgy, within the first three hundred years, which are confessed to be as the most primitive, so the purest ages of the Church; nor any impositions of liturgies upon any national Church for some hundreds of years after. We find indeed some liturgical forms fathered upon St. Basil, St. Chrysostom, and St. Ambrose, but we have not seen any copies of them, but such as give us suf ficient evidence to conclude them either wholly spurious, or so interpolated, that we cannot make a judgment which in them hath any primitive authority.*

Having thus in general expressed our desires, we come now to particulars, which we find numerous and of a various nature; some, we grant, are of inferior consideration, verbal rather than material, (which, were they not in the public liturgy of so famous a Church, we should not have mentioned,) others dubious and disputable, as not having a clear foundation in Scripture for their warrant: but some there be that seem to be corrupt, and to carry in them a repugnancy to the rule of the gospel; and therefore have administered 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.

We

We 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. 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 kingdom, and exceedingly becoming the ministers of the gospel of peace, with all holy moderation and tenderness to endeavor the removal of everything out of the worship of God which may justly offend or grieve the spirits of sober and godly people. The things themselves that

Disputed in the Answer. Defended with a learned argument in the Rejoinder.

are desired to be removed, not being of the foundation of religion, nor the essentials of public 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 majesty's most loyal and peaceable subjects, who upon all occasions are ready to serve him with their prayers. estates, and lives. For the preventing of which evils we humbly desire that these particulars following may be taken into serious and tender consideration.

CONCERNING MORNING AND EVENING PRAYER.

Rubric.

That morning and evening prayer shall be used in the accustomed place of the church, chancel, or chapel, except it be otherwise determined by the ordinary of the place; and the chancel shall remain as in times past.

Exception.

We desire that the words of the first rubric may be expressed as in the book established by authority of parliament 5 and 6 Edw. VI. thus: "The morning and evening prayer shall be used in such place of of the church, hapel, or chancel, and the minister shall so turn him, as the people may best hear, and if there be any controversy therein, the matter shall be referred to the ordinary."*

Rubric.

And here is to be noted, that the minister, at the time of the communion, and at other times, in his ministration shall use such ornaments in the church,

Exception.

Forasmuch as this rubric seemeth to bring back the cope, albe, &c., and other vestments forbidden by the Common Prayer-book 5 and 6 Edw. VI. and so our rea

*Substantially conceded by the Episcopalians in 1641. Refused in the Answer. Formally proposed by the Episcopalian Commis sioners of 1698. The rubric is omitted in the Prot. Epis. Prayer book, and in this edition.

as were in use by authority of parliament, in the second year of the reign of Edward the Sixth, according to the act of parlia

ment.

Rubric.

The Lord's Prayer after the absolution ends thus, "Deliver us from evil."

sons alleged against ceremonies under our eighteenth general exception, we desire it may be wholly left out.*.

Exception.

We desire that these words,† "For thine is the kingdom, the power and the glory, for ever and Amen," may be always added unto the Lord's prayer; and that this prayer may not be enjoined to be so often used in morning and evening service.

ever.

Rubric.

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

Exception.

By this rubric, and other places in the Common Prayer-books, the Gloria Patri is appointed to be said six times ordinarily in every morning and evening service, frequently eight times in a morning, sometimes ten; which we think carries with it at least an appearance of that vain repetition which Christ for. bids: for the avoiding of which appearance of evil, we desire it may be used but once in the morning, and once in the evening.

Rubric.

In such places where they do sing, there shall the Lessons be sung, in a

Exception.

The Lessons, and the Epistles, and Gospels, being for the most part nei

The history is the same as that of the preceding Exception. + Conceded by the Episcopalians in 1641. Disputed in the Answer, but adopted in all subsequent Prayer-books, in most instances. Conceded by the Episcopalians in 1641. Proposed by the Episcopalians in 1698. Applied. P. 92.

Refused in the Answer.

plain tune, and likewise the Epistle and Gospel.

ther 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 voice tends more to the edification of the church.*

In regard that the wages of sin is death; we desire that this clause may be

thus altered; "From fornication, and all other heinous, or grievous sins."

Rubric.

From battle, and mur

der, and sudden death.

Exception.

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 hattle and murder, and from dying suddenly, and unprepared."?

First broached at Frankfort. Renewed at Hampton Court. Denied in the Answer. Conceded and proposed in 1698. Not Applied P. 104.