THE differences that are pretended are either in ceremonie , or doctrine , or translation . For exceptions are made in everie of these . Wee contrarywise can finde no such fault in the last communion booke authorized by his Maiestie . Now therefore good Reader ( who thou art in the worlds account , because I know not , & may faile in giving titles of that estimation , as thy honor , worship , or credit may wel exact . Take it in good part I cal thee as I wish thee good Reader ) Iudge in this case first for the ceremonies , then for the rest , how equal these rules following are , wherein we and others must and may consent : which when thou hast advisedly perused , say where the fault is .

First no Church of God since the daies of the Apostles , but had some ceremonies more or lesse . Secondly , no ceremonie flat opposite , or by necessarie sequel contrarie to the word of God to be allowed . Thirdly , in such cases , as the word of God neither implies , nor expresly forbids , or commands , we are to looke , what we receiue before decencie , order , and edification . Fourthly , care to bee had , what our Fathers in the purer times haue thought fit , decent , and comely , that we deeme not our selues wiser then they , nor shun their fellowship in so many points , as wee may possibly , and peaceably inioie with them . Both which two last caveats , this and the other immediatly going before , Saint Austen compriseth thus in one sentence . In his re●●● , 〈◇〉 quibus nihil certi statuis scriptura , mos populi dei , vel instituta mai●● um pro lege ●●nenda Aug. op . 86. In things , wherein the Scripture hath set downe no certainety , the manner of Gods people , or the ordinances of our godly predecessors are to be held as a law vnto vs. Fiftly , alway provided no opinion of merit , or worship . Sixtly , if it sted not to that vse , which principally was intended by the ancient whether it serue not to some other , though inferiour to the first . In such a case not to be removed more thē the tongue when it cannot speake , though the especial end be speech . For some other way it may serue , Luke 1.20 . v. 64. yea speechlesse Zacharie though he now be dumb , anon after can speake , as before : so may it fal out in a Church ceremonie , though of no vse at one time , yet may be of vse at some other . Seventhly , if not so : yet some other inferiour vse may be respected , as in the tongue , though it neuer serue for speech , which in man principally it doth , yet for tast it may distinguish twixt the white of an egge , and savoury meat , and therefore may not be spared . Eighthly , if no such vse , neither first nor second , yet see whether it be for beauty where it is , & a blemish if taken away . As the ere for sight though dim in olde Isaac , Gen. 27.1 . Mark . 10.46 . or quite gone in blinde Bartimeus , yet whether it may recover againe , as in some borne blind : if not , whether then it serue as a beauty in the face . For many a ceremony though not having so liuely a vse , as at the first is a blemish gone , and a grace if it stay . 9ly , Retaining , or refusing a ceremonie , other Churches not to condemne ours , not ours to condemne others . 10ly , A care in removal of one , wee bring not in a worse , Vet . Bellus de remilitari part 1 in 9. Eccle . 10.9 . Plin . ●● . 17. c 4 as Nar setes removing the Ostrigoths brought in the Vandals , or removing of a stone we hurte our selues , Eccl. 10. or like the husbandman in Sicilie having rid his ground of stones was so troubled with mire , as hee was a looser , till he put them in againe . 11ly , The fewer ceremonies the lesse burdensome , ● kinus in Plas and neerest the simplicity of the best times , but yet take heede , we vse not blood letting too much . For we must know the skilful councel , and instance given of Galen and Avicen , who ( the elder they waxt and the more experienced ) could the lesse away with blood letting ( though it were spare and superfluous . ) The reason because the wast of the spirites though not presently sensible , yet some good blood escapeth , when the other hath passage . 12ly , No professing , nor pleading antiquity , by whom , or how long , as vpon what occasion first invented , and whither the Church may aswel spare it now , as before when it was not . 13ly , Jn ceremonies to bee admitted this or another , when one can but bee , no offence at al if the other bee not . 14ly , where happyly both ceremonies may haue reason , one to be admitted , as much as the other , that hath the preheminence , which way authoritie bendeth . 15ly . Not that the ceremonie , when it groweth in vse leaues of to be indifferent . For it stil continueth indifferent ( as before ) in nature , though not so indifferent to vse or refuse . 16ly , no impeachment to Christian liberty in the vse of a ceremony commanded , because a man retaineth his iudgment of it , as a thing outward , and for order sake , and of no continuance longer then the Church of God shal think it meete and convenient . 17ly , No opposing of one , or a few private persons against a thing concluded vpon , Basil Asee● respon ad inter . 47 ▪ {αβγδ} . vnlesse a man haue forcible reason according to the true meaning of scripture , and then he may oppose , but in private , otherwise quietly with silence , he must frame his actions to that which is commanded . 18ly , Because for the countenance sake the ceremony had , it must be brought with honour to the graue , and with the same or like authoritie repeald , by which it was first ordained . Lastly , {αβγδ} 2 Pet . 2. men thwarting these orders stand in their owne conceipt , Vel priva● a animi sen● emia , vel specialis vit● e gene● is , & abclyns ● iusdem vocationis hominibus different 〈◇〉 obsting i● desensio Dan . Eth. Christian lib . 3. cap . 3. whom the Apostle compareth to such , as are in loue with a song , they chaunt by themselues , not keeping in tune with others . This selfe pleasing humor one sets downe to be an obstinate , and vnreasonable defense either of some private opinion , or of some kinde of vocation differing from others , when him selfe should be , as they are from whom he differeth . Such a one as likes not to haue his iudgement is common with others , but is in an od way sullen by himselfe . {αβγδ} quia proprio s●nful addicti homin●● sunt pl●●imu● arroganers & superbi , Ibid . Booke of Common praier . In the preface of the Communion booke . Thus far of the ceremonies .

The next thing is whether any point of doctrine is offensiue in the booke of Common praier . And herein these short conclusions we propose . First Scriptures are not free from cavil , therefore no wonder if praiers penned by the Church of God cannot be held free , but one or other il disposed person may quarrel with thē . Secondly , in the praiers of the Church ; whither at time of Baptisme , Communion , Burial , &c. If aught be doubtful , recourse must be made to the Bishop of the diecesse , where the minister lineth , whose doubt it is , and from thence , if neede be to the Archbishop : Thirdly , a good construction made , either by Bishop , or Archbishop , yea , or any godly Minister in al equitie is to be received . Fourthly , every doubt moved , inforceth not present alteration more thē in the Scriptures themselues . A truth so certaine , as the age , wherein Basil lived proveth it , who would haue had a smal thing changed , but ( his equals , and superiours thinking it not convenient ) he stoode satisfied . Jn late daies , because presentest examples make freshest impression , Publici●●ccle●a precibus , vbi f●●d●● nov●̄ dici●●● veteri longè prac●a●●i●● &c Calvin proshis . pag . 907. in respon . 〈◇〉 ●●●pha . we may read of the like . In the publike praiers of the Church of France , these words are by occasion , ( that the new Testament is farre better then the old ) which a friend of Master Calvines misliked , taking he had scripture on his side : for that the Fathers in the law , and wee are saved alike by Christ . Wherevpon hee gaue out that words ( better ) might well be spared , and another word , viz. ( same ) put in the place . As thus , that the old and new covenaunt were the same . Our country-men of these times would think the motion was good , & happyly they could backe it with scripture vpon scripture as they now doe , His ●●is●● tomerà & inscisè sparser as , &c. Jbid . Jd inter mu●tos vaga●●● surras antequam no bis inno●es●●res . Le vi●a●● convict●● veniam a 〈◇〉 pe●iji ibid . Deprecat or sui ●p●d senatum , 〈◇〉 quid severi●● de ipso s●a●●● 〈◇〉 ibid . in other seeming differences : but this would not bee there and then indured . The party touched in conscience , whose zeale this was , had a hard censure for it , as spredding it rashly , and ignorantly , & at the first , without ever making Master Calvin acquainted with it nor was this all that was laid to his chardge . Convicted of lightnesse and inconstancie , had well smarted for it , had hee not asked Master Calvin forgiuenesse , and with all at length ( though with much adoe first ) obtained it . And then Master Calvin intreated that the Senat would not deale too severely with him . In which practise many things come in the way worthy of special observation . But a word changed : the suit reasonable . And such a word as that : the occasion plausible . The partie a man Master Calvin much respected , yet because done without his privitie , howe is the action censured for rash , ignorant , and giddie . Was Maister Calvin in Geneva , and in those Churches for authority , more then our Bishops in their Diocesse , or was that citty greater then our kingdome , or their Burgesses , and Maisters of their towne able to doe more then the Kings Maiesty , and the Lords of his Councell with vs for repressing disorders ? Compare the causes , how many for one blundred among our people contrary to the booke of Articles agreed vpon by our whole Church : how hotly pursued by those , as haue evil wil to our government , and governours ? How many motions , admonitions , petitions , supplications , al of them far more destitute of scripture , then this particular of Geneva , as followeth to bee shewed . They who would haue vs to propose other Churches for our example meane not ( we hope ) herein we should . For if they doe a sharpe punishment wil be the reward of violent gaine-saying . Lastly to conclude : in a point twixt our selues varied vpon , if there be a phrase in the Communion booke , which the fathers haue vsed , shoulde any late writer impugne it , the matter is not great . For this rule is to be agreed vpon . Nullus 〈…〉 inter recontes doctores est , c●ins autoritas Patrum autori●●ti , aus praf●● vi dobeas aus aquiperari . Kicker man . Systemas is th●●log lib . pag . 209. Ab annis ●ct●●gin●a . Jbid . No late Doctor his authority to bee preferred , no●or equalled to the authoritie of the ●athers . A late Doctor we call anie one that in our reformed Church hath written within these foure score yeares last past . These fiue observations are necessa●ie for a phrase , and grace of speech idly censured . Of the translation this briefly wee note . Vnder the name of the booke of Common praier , our Fathers in the daies of King Edward the sixt , did not comprehend the Psalmes or Epistles , and Gospels , but the leiturgie , and forme of praier , as may be seene in that service booke , which was translated into Latin ; Ordinati● E●cie●●ae se● minis●erij Ecclesias●iei in storentissi●● regn● Angliae , & ad consolationem Ecclesiarum Christi vbicunque locorum , ac gentium his ●ristissimis temporibus ●lita ab Alex . Alesio Scoto Sanctae Theologia Doctore . In latinam linguam bona fide ●●versa . Ibid . whereof Martin Bucer gaue his cē●●● and before which Alexander Alesius set his learned , and iudicious Epistle , intitling the booke , The ordinaunce of the Church , or of the Church Ministery , as it is vsed in the most flourishing kingdome of England in their countrey language , and now translatea into the Latin tongue , for the consolation of the Churches of Christ in these most heavie times , wheresoever scattered and dispersed , set out by Alexander Alesius , &c. Which title as also the booke translated procure many iust observations as 1. The booke was translated out of English into Latin , which needed not , if before in Latin , as it was : if taken out of their masse-book as some ignorantly suppose . 2. Jn those heavy times a fit tract for consolation of the distressed Churches in other Countri●● now contrary wise in these flowrishing times it is made 〈◇〉 occasion of scandal and offence , as if vnthankfulnesse forgetting howe the boughes were a shelter from the raine , now vnkindly strip the tree of her leaues and branches : for what greater wound now a daies to some weake consciences , then that book , which heretofore in the day of anguish gaue consolation not to our home-borne but to strangers also ? 3. In it translated into Latin , we finde only praiers , &c mentioned but not the Psalter , or Epistles and Gospels because these might be had in their owne Bibles . So that the Communion booke thus vnderstood , the offence taken at the translation is causlesse , & their exceptions might haue beene wel spared , wherof we haue somewhat also to say in that behalfe , but , least we be troublesome , we referre the Reader to the several places , as occasion shal serue : and in a word by thy good leaue close this and the other two with that sentence of Salomon . Feare God , honor the king , and meddle not with them that are seditious : {αβγδ} Pro . 24.21 . ●ster . 1.7 . The worde ( seditious ) is somewhat more significant in the original , & implyeth varying , altering , chopping , changing , as in Ester 1. This is the word of God delivered by Salomon , and take the word of a king for it , Even our good Salomon , Proclam , for authoritie of the booke of Common praier . who hath caused so much to be proclaimed at the standard in this manner . We doe admonish all men , that hereafter they shall not expect ▪ nor attempt any farther alteration in the common , and publike forme of Gods service from this , which is nowe established , for that neither will wee giue way to any to presume , that our ●wne iudgement having determined in a matter of this weight shal be swayed to alteration by the frivolous suggestion of any light spirit , neither are we ignorant of the inconveniences , that doe arise in government by admitting innovation in things once setled by mature deliberation , &c. Yet how contrarie some are to this followeth in the next page to be considered : now good Reader wee appeale to the sinceritie of thy heart . Learned be thou , Imperiti lig●●●●otum vt intolligans Amb. d● side lib . 1. cap . 〈◇〉 or vnlearned , read al , that thou maiest vnderstand al. And the Father of our Lord Jesus Christ guide thee in the waie of salvation .