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they do serve. (9) So that it is not like that they in time to come should be abused as other have been. And in these our doings we condemn no other nations, nor prescribe any thing but to our own people only: (1) for we think it convenient that every country should use such Ceremonies as they shall think best to the setting forth of God's honour and glory, and to

If no external observations not commanded by God, might lawfully be admitted in the worship of God, then must the public exercise thereof cease. For God, who did expressly determine the time and place, for the Jewish tabernacle and temple worship, hath not prescribed the same circumstances for the Christian service. Nor hath he prescribed in all things the method and gesture for our religious addresses, nor the kind of bread and wine at the Lord's Supper: yet these things must necessarily be determined, where these ordinances are celebrated. Wherefore Mr. Baxter acknowledgeth that "such "things as these, and the decent habit for the service of God, be left to human prudence to order, and may be determined for order, decency, and edifica"tion." (Falkner on the Liturgy, 351.)

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Our rites are no where made any part of religion or worship; but only used in subserviency to religion, and without them the religion and worship of God is acknowledged entire. (Ibid. 211.)

(9) From the days of the Apostles themselves, the Church hath taken the liberty of making use of one rite or other that hath signified things of greatest weight and moment; to instance in a two-fold custom primitively used amongst Christians, that looked much more sacramentally than our use of the Cross in baptism; that is, the institution of them seemed Apostolical, being frequently mentioned in their holy writings; and they were immediately annexed to the Holy Eucharist, and in their signification bore some analogy with what that sacrament itself was in part the token and seal of; these were the Holy Kiss, and the Agape, or feasts of charity. (On the Cross in Baptism by Dr. Resbury.)

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(1) It was King James's advice to his divines, to hold a good correspondence with the neigbour reformed Churches: " but," saith the King, I am "resolved to leave other Churches to their liberty." And so also King Charles the 1st, "As I am no judge over the reformed Churches, so neither "do I censure them." (Puller on the Mod. of the Church of England, 417.) Diversity of Ceremonies in divers Churches do serve to testify the Christian liberty, and doth greatly conduce to teach the true judgment of Ceremonies, namely, that all men by this diversity may understand, that these things which are not delivered in Holy Scripture are not necessary to salvation, but may be altered as the time and circumstance of edification doth require. (Sprint's necessity of Conformity; quoted in Puller, 207.)

the reducing of the people to a most perfect and godly living, without error or superstition; (2) and that they should put away other things, which from time to time they perceive to be most abused, as in men's ordinances it often chanceth diversly in divers countries.(3)

(2) The Bohemian Church, which led the van, openly professeth that such Rites and Ceremonies ought to be retained, which do advantage faith, the worship of God, peace, and order; whomsoever they had for their author, Synodum, Pontificem, Episcopum, aut alium quemvis. And both Luther and the Augustan Confession, declare the like purpose and practice to have been in the German Reformation. And Zanchy asserteth that this is the true way of reforming the Church, (which he wisheth all would mind, after the example of the Bohemian brethren) "not to root out every thing that was found in "the Church of Rome; but to reject what was fit to be rejected, and to preserve what was fit to be preserved." (Falkner on the Liturgy, 447.)

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The Helvetian Churches declare, that no separation ought to be made for different Rites and Ceremonies, where there is an agreement in doctrine: and the true concord of Churches lies in the doctrine of Christ and the sacraments delivered by him. And this confession was first drawn up by Bullinger, Myconius, and Grynæus, and subscribed afterwards by all their Ministers; and by those of Geneva in other places. And they take notice of the different customs in other Churches about the Lord's Supper, and other things, yet, say they, because of our consent in doctrine, these things cause no breach in our Churches (Stilling fleet on Separation, 187.)

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(3) The following comprehensive extracts conclude Nicholls's notes on this Preface. Socrates, in his Ecclesiastical History, says, concerning the different customs of the Churches, "We may easily find that they were very different " in the observation of the Antepaschal fast, "They that are at Rome fast three "continued weeks before Easter, except only upon Saturdays and Sundays. They in Illyricum, Greece, and Alexandria, fast 6 weeks before Easter; never"theless calling it the 40 days. Others beginning their fast 7 weeks before the "feast, fast only 5 days thereof, by intervals; nevertheless they call this time by the name of the 40 days."-" Neither do we only find them differing concerning the number of the fasted days, but also about their abstaining from "food. Some abstain from all living creatures; and some feed only upon fish. "Some eat fowl as well as fish; alledging Moses's authority that these like"wise were made out of the waters. Some abstain from all fruits of trees, "and also from eggs. Some feed only upon dry bread; and others abstain even from that. Others having fasted till 3 o'clock in the afternoon, eat then any kind of food without difference."-" And forasmuch as none of these have any written injunction to plead, it is plain that the Apostles allowed every country liberty to use their own judgment in these matters.”—“ Nor are they

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"more uniform in matters relating to their assemblies. For though most of "the world do celebrate the sacred mysteries upon Saturday, at the close of "the week, yet they of Alexandria, and they of Rome, from a certain ancient "tradition, reject this practice. The Egyptians, being neighbours to the "Alexandrians, and the inhabitants of Thebais, hold their assemblies upon "Saturdays. At Alexandria, upon Wednesday in the Passion-Week, which is "called the preparation, the Scriptures are read, and the Doctors expound "them, and perform all parts of a communion besides the celebration of the mysteries,"-" and the catechumens, without distinction, are admitted "to be readers and singing-men, whereas in other Churches, only those who are baptized are allowed to exercise these offices."—" In Thessaly they bap"tize only at Easter: upon which account a great many died unbaptized. In "Antioch of Syria, the Church is situated very preposterously; for the altar "is not placed towards the east, but towards the west. In Greece, and at "Jerusalem, and in Thessaly, they go to prayers when candles are lighted; "like as the Novations do at Constantinople. So at Cæsarea in Cappadocia, "and in Cyprus, every Saturday and Lord's Day, at candlelight in the evening, "the Presbyters and Bishops expound the Scriptures. The Novations in the "Hellespont do not perform their prayers in all things agreeable to those of "Constantinople; but in many things are conformable to the orthodox. In a word, you will hardly find two Churches, which exactly agree in the same 66 way of worship. At Alexandria, a Presbyter must not preach; which cus"tom began after Arius had disturbed the Church. At Rome, they fast every "Saturday. At Cæsarea of Cappadocia, they drive from their communion "every one who commits a sin after baptism, as the Novations do. The like " is done by the Macedonians in the Hellespont, and by the Quartodecimani in "Asia. The Novations in Phrygia do not receive digamists (or those who I marry a second time.")-" The feast of Easter was celebrated in different manner, according to the custom of different countries. Therefore those people talk too fast, who say, the old time of celebrating Easter, was altered by those who sat in the Council of Nice. For those who were convened in "that Council, endeavoured to bring the people to an uniformity of practice, "who acted differently before. But even in the Apostolical times, as the Apostles themselves were sensible, there were some differences on account " of these matters, as the book of the Acts does testify." 1 Soc. Hist. Eccl. Lib. v. cap. 21.

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Januarius consulted St. Austin about the observation of ancient usages; and the communicating with other Churches, whose customs were different therein. Among other good observations, he writes thus: "As for things "which we observe not from Scripture, but from tradition, and which are "observed all over the world, it must be supposed, that these were recom"mended or established, either by the Apostles themselves or by general councils, whose authority is very wholesome in the Church: of this kind are

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"Good-Friday, Easter-Day, Ascension-Day, Whitsunday, which are yearly "celebrated, or any thing else which is observed by the Church all over the "world. But there are some other things, which different countries vary in, 66 as, that some fast upon Saturday, and others do not; some take the sacra"ment every day, and others upon certain days: in some places, there is no "day passes, but there is an offering made; in other places, they offer only upon Saturday and Sunday. Now, if you take notice of any thing of this "kind, the observation thereof is a thing perfectly indifferent. Neither is "there any better rule for a grave and prudent Christian, than to join in the "same customs which are used in every Church which he comes to. For "whatsoever is enjoined, not contrary to faith and good manners, is to be accounted indifferent, and to be observed by every one in common with that society he lives among. My mother accompanying me to Milan, found that "that Church did not fast upon Saturday; and therefore began to be under "some disturbance and hesitancy what to do. 1, for my part, laid no great "stress upon such matters; but, however, for her sake, I was willing to con"sult Ambrose, of blessed memory: his answer was, that he could say no 65 more to me, than that it was his custom so to do: if he knew a better cus"tom he would observe that. I thinking, that he giving me no reason, would "have me, upon his bare authority, to forbear fasting on Saturday; he fol“lowed after me, as I was going away, and thus said to me: when I come to "Rome, I fast upon Saturday; when I am here, I do not fast. And so I "would have you do, when you chance to come to any Church; observe its "custom, if you would avoid both giving and taking offence. This when I re"ported to my mother, she willingly followed the advice For my part, I having thought of this matter over and over again, have always esteemed it as a re"sponse from an oracle. For I have oftentimes with great grief observed, that "disturbances are occasioned to weak Christians, by a contentious obstinacy, "and superstitious scrupulosity of some persons; who, in things which are "neither grounded upon the authority of Holy Scripture, nor the tradition of "the Universal Church, nor do any ways conduce to the amendment of life; but only upon account of some little argument they are possessed with; or because "they have another usage in their country; (as if the further they were re"moved from home, the more learned they must grow,) raise so many litigious "questions, as to think nothing well done, but what they do themselves." August. Epist. 118. (Nicholls.)

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OBSERVATION IV. The following testimonies to the scriptural purity of the Liturgy, and the primitive Rites and Ceremonies of the Church of England, are offered to the reader's

consideration: and as many of them are drawn from quarters where prejudice cannot be suspected, this must give them additional weight in the estimation of every impartial judge.

BEZA speaking of the Episcopal establishment in the Church of England says, "Let her enjoy that singular blessing of God, which I wish 66 may be perpetual to her.”—And referring to those who were hostile to it-"If there be such, God forbid that any man in his wits should assent to "the madness of those men."

BUCER, when the amended Liturgy was sent to him by Cranmer for his perusal, said that "although there were some things which by unquiet 66 persons might be forced into matter of contention, there was nothing in "it but what was taken from Scripture, or agreeable to Scripture, rightly "understood."-"When I thoroughly understood it," (the Liturgy, by a Latin translation) "I gave thanks to God, who had granted to this Church to "reform her rites to that degree of purity."-" In the prescript form for "the common and the daily prayers, I see nothing writ in this book which "is not taken out of the word of God, if not in express words, as the "psalms and lessons,-yet in such sense as the collects and also the "orders of these lessons and prayers, and the times when they are to be "used, are very agreeable to the word of God, and to the constitution "observed in the ancient Church." This was his opinion of our Liturgy at that time, whilst it yet had some things in it which he thought might be altered for the better; and which accordingly were either then, or since amended; so that had he seen our present book, he would doubtless have entirely approved it. (Comber.)

MELANCTHON says, "Would to Heaven that I could not only not "enfeeble the power of Bishops, but establish their dominion, for I see "but too well what sort of a Church we are likely to have, if we demolish "ecclesiastical government; I am sure that the tyranny we have escaped (viz. that of Rome) will then be nothing to that which we shall see "established."

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MONS. DAILLE in his controversy with Hammond, (and therefore not likely to be partial,) says, " As to the Church of England, purged from foreign wicked superstitious worships, and errors, either impious or dangerous, by the rule of the Divine Scripture-approved of by many and "illustrious martyrs-abounding with piety towards God, and charity "towards men-and with most frequent examples of good works-flourish"" ing with an increase of most learned and wise men from the beginning

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