LXXVII.

The Differences between the Common Prayer-book set forth in the First Year of Queen Elizabeth, and the Second Book made use of in the Reign of King Edward VI.

tions were

by archbishop Whitsuch gift, and shall sent to the

First. King Edward's second book differeth from her These alteramajesty's book in the first Rubric, set down in the beginning transcribed of the book; for king Edward's second book hath it thus: "The morning and evening prayer shall be used in place of the church, chapel, or chancel, and the minister turn him as the people may best hear. And if there be any leigh. controversy therein, the matter shall be referred to the ordi- MSS. Burnary, and he or his deputy shall appoint the place. &c.

Whereas the queen's book hath it thus:

lord-trea

surer Bur

leigh.

And the," Strype's

"The morning and evening prayer shall be used in the accustomed place of the church, chapel, or chancel, except it shall be otherwise determined by the ordinary of the place. And the chancels shall remain as they have done in times past."

'Likewise, king Edward's second book hath it thus:

66

Again, here is to be noted, that the minister, at the time of the communion, and at all other times in his ministration, shall use neither albe, vestment, nor cope; but being archbishop, or bishop, shall have and wear a rochet; and being a priest, or deacon, he shall have and wear a surplice only." The queen's book hath it :

"And here it is to be noted, that the minister, at the time of the communion, and at all 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 king Edward VI., according to the act of parliament set forth in the beginning of this book."

Secondly. In king Edward's second book, in the Litany there are these words: "from the tyranny of the bishop of Rome, and all his detestable enormities;" which are not in her majesty's book.

Thirdly. In the Litany, her majesty's book hath these words more than are in king Edward's second book, viz. "strengthen in the true worshipping of thee in righteousness, and true holiness of life," &c.

VOL. IX.

Y

Annals.

Fourthly. In the end of the Litany there is no prayer in king Edward's second book for the king, nor for the state of the clergy. And the last Collect set in her majesty's book next before the First Sunday in Advent, and beginning, "O God! whose nature and property is ever to have mercy," is not in king Edward's second book. Further: there are two Collects appointed for the time of dearth and famine; whereas her majesty's book has but one. And in king Edward's second book this note is given of the prayer of St. Chrysostom, "the Litany shall ever end with this Collect following:" which note is not in her majesty's book.

Fifthly. King Edward's second book appointeth only these words to be used when the bread is delivered at the Communion "Take and eat this, in remembrance that Christ died for thee, and feed on him in thine heart by faith with thanksgiving." And when the cup is delivered: "Drink this in remembrance that Christ's blood was shed for thee, and be thankful."

Whereas in her majesty's book, at the delivering of the bread, these words must be said: "The body of our Lord Jesus Christ, which was given for thee; preserve thy body and soul unto everlasting life. Take and eat this," &c. And at the delivery of the cup, these words: "The blood of our Lord Jesus Christ, which was shed for thee; preserve thy body and soul unto everlasting life. Drink this," &c.

Ex Biblioth.

R. Harley
Armig.
Written in

the beginning of queen EliZabeth's

LXXVIII.

Certain Considerations of a Roman Catholic, why a Man may not, with a safe Conscience, and without offending God, be present at the Service now used.

First. For that the said book was set forth by the mere power and authority of the laity only. Their pastors, the bishops, and the whole clergy, whom they are bound to obey, as having the cure of their souls, and for the which they shall give a reckoning, and to whom the explication and definition * Heb. xiii. of such matters principally appertaineth, openly resisting and repugning.

reign.

Secondly. For that such Sacraments are not ministered there, as all Christian men are bound under pain of eternal

damnation to desire, procure, and receive, and for that the said book is for many causes erroneous and schismatical.

Thirdly. For that such Sacraments as are there ministered be not ministered after such sort and order as the Catholic Church doth minister them, nor with such faith believed as the said Church requireth.

Fourthly. For that the first authors and ordainers, the fautors and defenders of this book do utterly neglect, contemn, and deride the order and form, that the Catholic Church prescribeth to worship God by; and be with divers and grievous heresies involved and intricated.

Fifthly. For that the common people embraceth and alloweth the said book, as containing a true, sincere, and perfect form and order of Christian belief, and to worship God by, erring therein damnably.

Now albeit the premises well, duly, and deeply considered, it may easily appear, that no Catholic may, for the avoiding of any worldly displeasure or damage, be present at such service; yet we will supply some other reasons and considerations, for the better corroboration of this assertion.

90.

First. For that the Holy Scripture doth command us to eschew and avoid the society and company of heretics and schismatics; as where Moses chargeth the people of Israel to Num. xvi. go from the tabernacles of the schismatical Korah, Dathan, and Abiram. "Avoid," saith St. Paul, "the company of an Tit. iii. heretic after the first and second correption." "We denounce unto you," saith St. Paul, "in the name of our Lord 2 Thes. iii. Jesus Christ, that you do withdraw yourselves from every brother that walketh disordinately, and not according to the tradition you have received of us." The which, and like authorities and admonitions of Holy Scripture, cannot likely, more justly, and more necessarily take place, than in this our present case.

Secondly. For that the decrees of the holy apostles, and the national and general councils, do expressly forbid all Catholics to resort to the churches, or common prayers of heretics or schismatics. He can find, saith St. Clement, no excusation Clemen. in the day of judgment, that comes to the churches of heretics; Apost. and commands all faithful men, that by all means they abstain from the company of heretics, and that they neither talk nor pray with them.

Constit.

lib.2.

cap.

Cap. 19.

65.

Can. 11. Apost. et 2. Can. Con. Antioch. et

Concil. Carthag. can. 23.

Eccles.

The like decrees are to be found in the councils of Antioch, of Carthage, and in divers others.

Thirdly. For that the practice and usage of the old, ancient holy fathers and good Catholics, hath from the beginning been conformable to the foresaid rules, precepts, and decrees. Yea they did endanger their lives, rather than they would associate themselves in common prayers with heretics and schismatics; which worthy examples do frequently occur in the ancient Euseb. Hist. ecclesiastical histories: as of the great clerk Origen, who lib. 6. cap. 2. being in one house with the heretic Paulus, would in no ways pray with him; the Arrian emperor Valens being in a great fury with the Catholic people of the city of Edessa, for that they would not come to the Arian churches, but having all their churches taken from them, repaired to the open fields to make their common prayers, caused a proclamation to be made, that as many as should come thither after the proclamation should be slain: yet they, this notwithstanding, the next day repaired thither in great company, both men, women, and children, ready to die in the quarrel, and thinking they should merit martyrdom thereby.

Theod. Hist.
Eccles.
lib. 4.

cap. 14 et 15.

Hist. Tri

part. lib. 7.

To this I may adjoin the Samosatans, whose noble constancy is worthily commended in this behalf; for their Catholie bishop Eusebius being banished for his sincere faith, and Eunomius, an Arrian, intruded for him, there was none of the city, nor poor, nor rich, nor men, nor women, no not as much as any child would resort to the church, while he was there. Theod. Hist. The like worthy constancy was in the people of Alexandria;

cap. 16.

Eccles.

lib. 2. cap. 14.

Athanasius their bishop being exiled, and George an heretic substituted for him; though they were most grievously tormented for that by the cruel duke Sebastian. Semblable worthiness was found in the people of Rome, Liberius their bishop being expulsed, for they would not repair to any common prayer made by the anti-bishop Felix. And here is well to be noted, that our case is far different from theirs, and much more dangerous and prejudicial, for that the common service then was Catholic, and the usual service of the Church, the pastors being heretics and schismatics; but our service is plain schismatical, and disagreeable to the usual and ancient service of the Catholic Church which thing doth wonderfully aggravate the offence of them that now come to such common service.

:

And though they therefore might, as it seemeth, better be excused, than we now, yet do I not find that they did, or lawfully could pretend such excuses as some men now do; saying they come not thither to pray with them, but to make their own private and Catholic prayers, and that they in heart dislike the said service; for if they dislike it, and think it nought, then ought they to withdraw their presence, and in this point are not far from the Helkesites, who held an opinion which is condemned in the Church, that in time of persecution it is enough to think well, though their act be to the contrary. And though the schismatics do ill to have a liking of that which is nought, and the Catholic doth well in disliking of the same; yet in coming to the service, the schismatic's fault seems the less, which repairs to the service which he esteemeth good, and the Catholic's fault the greater, for frequenting that form which he knoweth to be unlawful. Neither can it be any light offence before God to dissemble in a matter of such importance, and that touches so nearly God's honour. The good Eleazarus is much commended in Holy Scripture for his 2 Macc. vi. plainness, who would, and did rather die, than that he would once pretend to have eaten swine's flesh against the law, when he had eaten none indeed. Neither can this man well pretend that he doth not consent or allow of it, for his personal presence implies the contrary, and the intent and purpose why men come to the church implies also the contrary; which intent and purpose (by the order and laws of the Church) is principally to be present at the common prayers, and at the holy sacrifice of the eucharist, and not to make our private prayers. And though that be suffered, yet they that be present give also their consent to the common prayers, either by answering "Amen" to the same, as the whole people did so answer in the primitive Church, or by the answer of such persons as be appointed to answer in public service; whose answer in law and good consideration implies and represents the answer of the whole people. And surely as by the laws of this realm, he that is in company of felons and murderers, though he dislike the act, yet if he do not fly or resist the act as much as lies in him, but vainly stands by, though he perchance escape the penalty of felony, shall not escape some fine to be set on him: so, and much more, he that is present in this public service cannot be before God wholly excused.