A DISCOURSE Concerning the Ecclesiastical Commission, 1689.   

LICENCED, October 29. 1689.   

A DISCOURSE CONCERNING THE Ecclesiastical Commission, OPENED IN THE JERUSALEM- CHAMBER, October the 10 th', 1689.   printer's or publisher's device 
LONDON: Printed for Ric. Chiswell, at the Rose and Crown in St. Paul's Churchyard. MDCLXXXIX.   

A DISCOURSE Concerning the Ecclesiastical Commission, etc.  
THough I never entertained a good Opinion of the late Commission for Ecclesiastical Affairs; yet concerning This (which is of a very differing Nature, and has differing Ends) I stand thus persuaded: 

I. It is agreeable to the Laws of the Land.  
II. It is not prejudicial, but useful to the Convocation.  
III. It tendeth to the well-being of the Church.  
IV. This is a fit juncture for the putting the design of it into execution.    

I. This Commission is agreeable to the Laws of the Realm.  
It is founded upon a Legal bottom; for it is undoubtedly a Right of the King to call any number of his Subjects together to advise concerning such things as He shall think fit to propose to Them. And here is no Acting required by this Commission, but only the Giving of Advice.  
It is further justified by several Precedents since the Reformation.  
It was by a Commission that the Common-Prayer-book was Compiled 
a See the Names of the Compilers, in p. 24. of the Appendix.  in the third year of King Edward VI the Commissioners meeting at his Castle of Windsor 
* Full. Ch. Hist. p. 386. . And both the Parliament and Convocation readily approved of it, as is manifest by the Preamble of the Act 
b See part of the Act, in Append. p. 22, 23, 24. .  
It was by Queen Elizabeth's Order, that the Second Book of King Edward (which had passed in Parliament in the fifth and sixth years of his Reign, and been repealed in the days of Queen Mary) was Review'd in the first year of Hers 
c Cambd Eliz. p 23. An 1558. See the Names of the Reviewers in Append. p. 25. : Which Review being made, and upon it some Emendation, the Book was again authorised by Act of Parliament.  
In the Year 1559, it being resolved that the Doctrine of the Church should be set out, as it had been done in King Edward's time, the Articles of it began to be prepared 
a Hist. of Ref. part 3 p. 405. . After much deliberation, they were compiled by Dr. Matthew Parker, Archbishop of Canterbury, in conjunction with Two and twenty Bishops 
b See the Names of the Compilers, in Append. p. 25. . This being done, they passed in Convocation in the Year 1562. and were confirmed by Parliament in the Year 1571. Mr. Fuller believed they were 
c Full. Ch. Hist. b. 9 p. 72. Heylin Hist. Ref. p. 158.  composed in Convocation; but Dr. Heylin did not.  
In the Proclamation of King James the First, entitled, A Proclamation for the Authorising an Uniformity of the Book of Common-Prayer to be used throughout the Realm 
d See part of that Procl. in Append. p. 26. ; there is mention of a former Proclamation giving notice of the Conference at Hampton-Court about Religion, betwixt Conformists and Dissenters.  
I will not insist on this, or on the Translating of the Bible, and sundry other Ecclesiastical Matters done without a Convocation in that King's Reign: My purpose not being to dispute nicely about the Authority of All Things that have been done, but only to show, that greater Things have, without offence, and without prejudice to the Church, been formerly done, either by private Order, or by public Commission or Proclamation, than giving MERE ADVICE concerning such things as are fit and proper to be laid before a Convocation; which is the present Case.  
At the Return of King Charles the Second, the Liturgy was reviewed by His Commissioners, who sat at the Savoy. Reference is had to that Commission in the last Act of Uniformity; and it is, by that Act, approved 
a See part of the Act in Appendix, p. 26, 27. . Since that time no Law has been made derogatory to that Power by which the King has granted this Commission.   

II. Neither is A Commission, nor THIS Commission, prejudicial to a Convocation, but useful to it.  
A Commission, before a Convocation meets, is not prejudicial to it: For (besides that it has been hitherto found beneficial by experience) the very Nature of it shows its Usefulness.  
That which Commissioners do, is only by way of preparation, which saveth Time and Labour, and provideth something ready for the Convocation to go upon. In all Assemblies, that which is not to be completed without the Major part of them, is begun by a few.  
It is certain, that the Methods of the Two Houses of Parliament are not exactly the same with those of the Convocation, which by using its own, does not (as a late Quaerist 
* A Letter to a Friend, containing some Queries about the New Commission, p. 4, 5.  does seem to insinuate) presume to prescribe to Them. But though the Two Houses have not that Method by a Commission, yet no Member of Parliament, who, either by Himself, or by the Advice of private Friends, prepares an useful Bill, is by either of the Houses reprehended when he asks leave to bring it in.  
For the Convocation, the first beginning of any thing that is to be done there, cannot be made by a Committee appointed by itself. For though the Members can meet by virtue of the King's WRIT; yet, since the Act concerning the Submission of the Clergy 
a An 25 H. 8. Revived 1 Eliz. See Append. p 21.  without the King's WARRANT, they cannot legally deliberate upon any one Ecclesiastical Matter. It is therefore by some Spring without the Houses, by which the King moves, both with respect to the granting a WARRANT, and to the Matters which are debated upon the Authority of it.  
And if the King, who might have proceeded upon His own Judgement, or upon very private Advice in this Affair, is pleased to do it by so public and solemn an Act as That is, of issuing forth an Ecclesiastical Commission, the Preparation is the more likely to be well made.  
And this being but Preparation, the Convocation is not prejudged or limited by it. It is the subsequent WARRANT that limits or enlarges their Powers, as it pleaseth a King, and not the Commission itself. The Things which by virtue of it, are prepared, are Proposals only, not Impositions.  
And as a Commission in general, is not a just Grievance to a Convocation; so neither is This present Commission to be so esteemed.  
Either with respect to the Power given, or to the Persons named in it.  
The Power given in this Commission, is no more than that abovementioned, of Deliberation, Preparation and Proposal, expressed in these words,— So that the Things by you so considered and prepared, may be in a readiness to be Offered to the Convocation at their next meeting, and when Approved by them, may be presented to Us and our Two Houses of Parliament; that if it shall be judged fit, they may be established in due Form of Law.  
The Persons employed in it, 
See their Names in Appendix, p. 27, etc.  are not such as may probably injure either Church or Convocation; whether we consider, 

Their Office and Rank in the Church.  
Their Personal Qualifications.  
Or, Their Number.    
By Office, they are all Churchmen, and so the more likely to be skilled in the Matters of their own Profession.  
By Place, they are, for much the greater part, such men as will sit in Convocation, whensoever it meets; they being Bishops, Deans, and Archdeacon's.  
Their Personal Qualifications are such, that I may presume to say, indifferent Judges will not think them incompetent for this Affair.  
It is true, they have been publicly traduced in a late Paper of Queries 
a A Letter to a Friend, containing some Queries about the New Commission, p. 1, 2, p. 4.  as ASSUMING men, as men who will think themselves BOUNDIN HONOUR to defend what they shall have done; as men who have Tenderness and Moderation enough to part with any thing but their Church = Preferments. As Men who have a Latitude to conform to a Church de Facto, which has Power on its side.  
These are very hard words, whosoever gave them, and proceed from a Temper ASSUMING enough, to say no worse of it.  
There is a great deal of Spite in them, but not a grain either of Truth, Justice, or Charity. So far are they from Assuming, that I have ground to say, They have declared among themselves, That notwithstanding the offer of their present Opinions, they would not conclude themselves, but reserve a liberty of changing their minds, if in Convocation any cogent Reasons which they had not yet thought of, were brought before them. If they were such as that Paper represents them, yet why is it a Point of Honour to defend mere Proposals? And then I would know, by what Instances it appears that they are truly such as they are there represented, MEN 
(b) Quer. p. 4.  who conceal their own inclinations till it is time to show them. MEN likely to do the Church of England a good turn when opportunity serves, and which perhaps they imagine now they have: Men ready to sacrifice their Consciences to their HONOURS and PREFERMENTS? They must needs have a great defect in their Memories, who have forgotten the time when these very Men with true Christian Courage, hazarded all that was dear to them in this world, in order to the support of this Church, and the true Religion professed in it, by refusing to read a Declaration, which was (I believe) on purpose framed for the overthrow of our Establishment.  
As to the LATITUDE with which they are charged; they did not show it when they were tried; and now (God be thanked) they have no Temptation to it; and I fear there may be in those who are, without cause, their Enemies, a sort of NARROWNESS that is not more commendable.  
They have indeed this LATITUDE in them, That provided Good be done to the Church, they would rejoice in it, though even those who are their Adversaries, should happen to have the doing of it.  
For their NUMBER, it is again 
(b) Quaer. p. 4.  said falsely and absurdly, as well as spitefully, That, as it may happen, our Church may be changed and altered, and transformed by NINE men. That number of the Quorum does, by one, exceed that of the entire Body of those who by Order reviewed the second Book of King Edward the Sixth in the first of Queen Elizabeth; for, as Cambden (where abovecited) does assure us, there were joined with Dr. Parker no more than seven Persons; but six, saith Mr. Fuller 
† Ch. Hist. b. 7. p. 386. , forgetting Dr. Bill; though after consultation with these 
* H. of Ref. Coll. vol. 2. p. 330. , the consent of others was to be desired.  
Neither is it at all probable, that the Nine of the Quorum should at any two Meetings be but just Nine, and those the very same Men.  
But supposing the Commissioners to be Men of ill Design, yet neither have the Quorum of NINE, nor yet the whole Thirty together, Power given Them to Change, Alter, or Transform any thing, but only to offer what, in their present Opinion, is fit to be offered to the Convocation, to be there debated; and after such debate, to be approved or rejected.  
I confess there are some Great and Excellent Men who are not named in this Commission; Neither have we such Hopes as we most earnestly wish we could have had of their appearing in Convocation.  
But whatsoever the Cause of that may be, (for it becomes not me to judge Them), and whatsoever the Suggestions of the Quaerist are 
* Quaer. p. 5. , the Commissioners design nothing so unreasonable, as to fear it would not pass in a Free Convocation, if Those Reverend and judicious Prelates were present. For those Reverend Fathers of the Church have declared Their Opinions in Conversation, That Great Improvements might be made both in our Offices and our Discipline, and aught in due time to be so; and particularly towards Dissenters, They solemnly told King James, That they wanted no due Tenderness towards Them, but were willing to come to such a Temper as should be thought fit, when that Matter should be Considered and Settled in Parliament and Convocation. And I am confident, They All sincerely meant the same thing they so publicly declared.  
In the Commission itself, III there is no unreasonable Thing designed, neither is it at all probable that the Commissioners should pervert the good Ends of It. But, by both, the Support and Improvement and Wellbeing of the Church is directly aimed at.  
The Design of the Commission is set forth in these Words in the Body of It. Whereas the particular Forms of Divine Worship, and the Rites and Ceremonies appointed to be used therein, being Things in their own Nature Indifferent and Alterable, and so acknowledged; It is but reasonable that, upon weighty and important Considerations, according to the various Exigences of Times and Occasions, such Changes and Alterations should be made therein, as to those that are in Place and Authority should from time to time seem either necessary or expedient.  
And Whereas the Book of Canons is fit to be reviewed, and made more suitable to the State of the Church; and Whereas there are Defects and Abuses in the Ecclesiastical Courts and Jurisdictions, and particularly there is not sufficient Provision made for the Removing of Scandalous Ministers, and for the Reforming of Manners either in Ministers or People: and Whereas it is most fit that there should be a strict Method prescribed for the Examination of such Persons as desire to be admitted into Holy Orders, both as to their Learning and Manners.  
We therefore, out of Our Pious and Princely Care for the Good Order, and Edification, and Unity of the Church of England committed to Our Charge and Care; And for the Reconciling, as much as is possible, of all Differences among Our Good Subjects, and to take away all Occasions of the like for the future, have thought fit to authorise and empower you, etc. and any Nine of you, whereof Three to be Bishops, to meet from time to time, as often as shall be needful, and to prepare such Alterations of the Liturgy and Canons, and such Proposals for the Reformation of Ecclesiastical Courts, and to consider of such other Matters as in your Judgements may most conduce to the Ends abovementioned.  
In pursuance of the Sense of these Expressions, it may be shown,  
That All Churches, in process of time, though as well constituted at first as the Case would bear, may admit of Alterations and Improvements. 
(a) Ar●ic. 34 Every particular or National Church hath Authority to ordain, change, and abolish Ceremonies or Rites of the Church, ordained only by men's Authority, so that All things be done to edifying.   
That our Constitution was Review'd in Lxi and yet notwithstanding that Review, is capable of this which is now intended.  
That what is now designed is for its Support and Advantage, with respect both to Conformists and Dissenters.  
1. All Churches in Process of Time, though at first as well constituted as the Age and Case would bear, may admit of Alterations and Improvements. He who affirms the contrary, believes a Visible Church on Earth may, in some one Age, be brought to Perfection even in Circumstantial Things, which vary with Time, and Place, and Custom: And he uses an Argument against all Reformation from the time of the Establishment of such a Scheme. Upon this false Ground it was that 
(a) Hist. of Ref. p. 393. L 3. An. 1559.  Heath and Fecknam, in the First Year of Queen Elizabeth, opposed the Act of Uniformity, objecting, That these Changes were Departures from the Standard of the Catholic Church; That Points once defined, were not to be brought again into question; That the Church should be constant to itself: Forgetting the common Practice of their own Church. Ours, and every sound Church, is constant to itself in Substantials, and in the general frame of Forms of Worship; but in Things of an alterable nature it ought not to be so.  
Where Alterations are fit for the Edification of Christians, the real Good of them will overweigh the accidental Evil of the Surmise of the Ignorant, who may for a Week or two fancy that their Religion is changed: Neither is such Change and Improvement a Reproach to Churchmen. They are not fickle, who are constant in all necessary Things, and in Circumstantials affect not Change, but do it when Piety, and Peace, and Discretion require it.  
The Church of Rome itself, though She pretends to Infallibility, has not showed a stiffness against All Alterations. She has made very many, and might have made them for the Common Good of Christendom, though she has failed extremely in it.  
The Roman Breviary now in use is called by themselves, 
Breviarium restitutum.  The Restored or Reform Breviary.  
Their short Latin Service of the Canon of the Mass, has been so often varied, that it is now the least part of its self. Nay, the very Jesuits themselves in the disposition of their Bibles in their Library at Paris 
(a) Syst. Biblioth. Coll. Par. Soc. jesu. p. 17. Latina ante Correctionem. Latina post Correctionem.  distinguish their Latin ones into Those Before and those After Correction.  
2. Our Constitution was reviewed in LXI. and yet notwithstanding that Review, is capable of Another.  
The Commissioners of that time did not add the last hand to that Work, so as to render it uncapable ever after of being corrected and improved.  
Some who have well considered All the Alterations and Additions then made by them (which amount to the Number of about 600.) are sufficiently convinced, that if They had reason for those changes, there is equal, if not greater reason, for some further Improvements.  
If They had foreseen what has since come to pass, I charitably believe They would not have done all that they did, and just so much and no more. And yet I also believe, that if They had offered to move much further, a Stone would have been laid under their Wheel by a secret but powerful Hand. The Mystery of Popery did even then work, and a Romanist has very frankly informed us of the Expectation raised in that Party in the beginning of the Summer of LXI. 
(b) Vid. Caus. Valesian. p. 126, 127, 128.  They had some hopes cherished in them, of Liberty of Conscience, of the removal of the Sanguinary and then of other Penal Laws, and of Forty Chapels to be opened for Them in and about the City of London.  
Much more is understood by those who have penetrated into the design of a certain Paper, called commonly, The Declaration of Sommerset-House.  
The Enemies of this Commission do seem to grant a need of Reformation in the Canons 
(d) Queries. p. 1.  and Ecclesiastical Courts; and They well understand (and I wish from my heart that their Charity were equal to their Skill,) that the Book called Reformatio Legum was long ago prepared, and has from that time, been very well esteemed, though not authorised and put in execution.  
It is true, the present Churchmen have given their Assent and Consent to the last Book of Common-Prayer; but even part of that Consent is to the Preface of it, in which it is set forth that there are, in Churches, Circumstantials which from time to time may admit of Alteration.  
Neither can any Man reasonably think, that when They Assented and Consented to the use of the Book, as containing nothing that was unlawful, They intended to declare, that every Thing in It should be unalterable.  
3. For the Alterations and Additions now intended, I verily believe they will conduce to the great good of this Church, though as it is, I am persuaded it is the best constituted Church in the World; and that the Person reflected on 
(e) Queries. p. 4.  as writing those words in a good mood, did publish no more than was his settled Judgement.  
But the best Church is not absolutely perfect in all Circumstantial Things, nor can it ever be made so here on Earth.  
I am in part of the Opinion of the Quaerist 
(f) P. 2.  That the Prayers cannot be altered for the better by any mere human Composition. This seems to be true of the Confessions, at the beginning of the Service, and at the Communion, and of many other Forms: but it ought not to be said of every Collect. But the great business as to the Liturgy, is the adding to some Offices, and preparing new ones which are wanting, and the amending of Rubrics.  
To instance publicly in any possible Alterations and Improvements, is unseasonably to prevent the Commissioners and Convocation. But Time will show, by the Particulars, that this Church may receive Great advantage, and no prejudice, by That Work, which is, by some, so angrily, tho' causelessly spoken against. They must pardon me if so near after the mentioning of them, I take notice of the French Papists who have, in so many of their late Gazettes, reviled both the Commission and the Persons named in It. They are not apt to speak ill of a thing that would do hurt to us.  
Good is intended, and may be done, to the benefit both of Conformists and Dissenters 
(g) Quaer. p. 1. Qu. 2. Whether intended for the sake of the Church, or for the satisfaction of Dissenters, or to serve both these ends together? .  
Conformists who purpose to continue such, will naturally be glad if the House in which they resolve to live and die, have all the strength and beauty added to it which can be given It by Commission, Convocation, and Parliament.  
As to Dissenters, for such as are either against All Forms, or (whilst the Healing of our Breaches is under consideration) go on with fresh Ordinations, or (as the Quaerist 
(a) Quaer. p. 3.  relates the Story of some in Northampton) like Novatianus of old, oblige their Communicants to Vow or Swear upon the Sacrament, that They will never return to the Communion of the Church of England; we must leave Them to God. Better things are to be hoped from some, at least, of this Generation, and from many more in the next. And if the Convocation does its own reasonable part, (as I am confident it will) to make an Union among Protestants, let Those look to It at whose door the Fault lies, in case the Separation continues: They will surely be left without Excuse.  
IV. Now because Things which may be done, yet are not to be done at a time when they are not expedient; It is my opinion, that The Things designed in the Commission should, for that Reason, be done now; this being a fit juncture for the pursuing the Ends of It.  
That is true which the Quaerist says 
(b) Quaer. p. 6. Q. 2. , and in part he makes it go 〈…〉 by his own m●nner of writing, that the 〈…〉 ssions of Men 〈◊〉 this time are in a vehement Fermentation; but it is so always in all Revolutions; and 'tis one great business of the Parliament and Co●●●●●tion to allay our Heats: but He that would abate the Fever, may stay too long if he forbears to prescribe till the Blood is quiet.  
It is again granted to him, that the Church at this time has powerful Enemies 
(c) P. 3. Q. III. . I think it seldom is without Them. But if it does its part in showing a true Christian Temper, I doubt not but God will disappoint their devices.  
An Attempt is to be made towards an Union amongst Protestants, and I humbly offer those Reasons to the Consideration of better Judges, which move me to believe that This is the Time for It.  
Their Majesty's have declared their desires of it.  
The House of Lords have given us their Sense of it, in the Bill of Union. The Bill was brought down to the House of Commons, and had a Place on the Table amongst other Bills, till their Prorogation. Toleration is already granted by Statute; the Nature of which requires our utmost Application in order to the preserving our own People, and the bringing in of Dissenters, for the good of both.  
The Eyes of the World are upon us. All the Reformed Churches are in expectation of something to be done which may make for Union and Peace. Greater numbers of the Irish and French Protestant Clergy are now here, than ever were since we were a Nation. We may consult them with Ease, and not without Benefit.  
No Man can be wise too late: For Wisdom would not delay what is necessary or expedient to be done beyond the due Seasons of Action. After the Year Lxi, though there were sometimes Writs issued out for the meeting of a Convocation, yet no Warrant could be procured for the Support and Improvement of the Church, during the Reign of King Charles the Second; much jess were we to expect it from King James.  
Those therefore, in my Opinion, do not give wholesome Advice, who say, Do nothing now, or As little as may be. Little or Much is not the Business, but as much as is fit. And if One Opportunity be neglected, it may discourage the Powers that offer It, from vouchsafing Another.  
Upon the whole Matter, I have a threefold Request to make.  
The First is to those Churchmen to whom the Commissioners and Matters in the Commission are not fully known, and who may have conceived some Prejudice against Them, and the Work under their Hands, by means of any Letters, or Printed Pamphlets, containing uncharitable Misrepresentations, and sent about too industriously by Those who are either Enemies to Peace, or ● Persons employed towards the making of It, or have a Zeal not according to Knowledge. I heartily pray them, That, as becomes their Holy Function, they would duly consider both Things and Persons, before they censure them, and forbear, judging before the Time, lest they offend God, and lead the People into an Error, out of which it will not be easy to bring them afterwards.  
The Second is to the People. I earnestly beseech Them not to give too open an Ear to any such Censures of Things which they do not yet fully understand, and which, for aught they know, may prove a great Blessing to Them; nor receive ill Impressions concerning Men who, having with Judgement and Zeal, and Firmness in both, endeavoured to support This Church in the late Difficult Times, are not likely, upon any Account whatsoever, to betray It in These.  
The Last is to the Quaerist, whether he be of the Laity or the Clergy. I entreat him to make some Christian Reflections upon his Letter, and piously to consider whether he hath not been angry without Cause, judged rashly, done to the Commissioners what he would not have had done to himself, and endeavoured to lead others into the like Offences.    

APPENDIX,  

Anno 25 Henrici Octavi. Cap. 19  
An Act concerning the Submission of the Clergy to the King's Majesty.  
WHere the King's Humble and Obedient Subjects, 
See. p. 5.  the Clergy of this Realm of England, have not only knowledged according to the Truth that the Convocations of the same Clergy, are and always have been, and aught to be Assembled by the King's Writ, but also submitting themselves to the King's Majesty, have promised (in Verbo Sacerdotis) that they will never from henceforth presume to attempt, allege, claim, or put in ure or enact, promulge, or execute any new Canons, Constitutions, Ordinances Provincial, or other, or by whatsoever other Name they shall be called in the Convocation, unless the Kings most Royal Assent, and Licence may to them be had, to make, promulge, and execute the same, and that his Majesty do give his most Royal Assent and Authority in that behalf, etc.   

Anno. 2. & 3. E. 6. C. 1.  

See p. 2.  WHereof long time there hath been had in this Realm of England, and in Wales, divers forms of Common Prayer, commonly called the Service of the Church; that is to say, the use of Sarum, of York, of Bangor, and of Lincoln: And besides the same, now of late, much more divers and sundry Forms and Fashions have been used in the Cathedral and Parish Churches of England and Wales, as well concerning the Matins, or Morning Prayer, and the Evening Song, as concerning the Holy Communion, commonly called the Mass, with divers and sundry Rites and Ceremonies concerning the same, and in the Administration of other Sacraments in the Church. And as the Doers and Executors of the said Rites and Ceremonies, in other Form than of late years they have been used, were pleased therewith; so other not using the same Rites and Ceremonies were thereby greatly Offended. And albeit the King's Majesty, with the advice of his most entirely beloved Uncle, the Lord Protector, and other of his Highness' Council, hath heretofore divers times assayed to stay innovations, or New Rites concerning the Premises: Yet the same hath not had such good success as his Highness required in that behalf. Whereupon his Highness by the most prudent advice aforesaid, being pleased to bear with the frailty and weakness of his Subjects in that behalf, of his great Clemency hath not only been content to abstain from punishment of those that have offended in that behalf, for that his Highness taketh that they did of a good Zeal: But also to the intent a uniform, quiet and godly Order should be had concerning the Premises, hath appointed the Archbishop of Canterbury, and certain of the most Learned and Discreet Bishops, and other Learned Men of this Realm, to consider and ponder the premises, and thereupon having as well Eye and respect to the most sincere and pure Christian Religion taught by the Scripture, as to the usages in the Primitive Church, should draw and make one convenient and meet Order, Rite and Fashion of Common and open Prayer, and Administration of the Sacraments, to be had and used in his Majesty's Realm of England, and in Wales, the which at this time by the aid of the Holy Ghost, with one uniform agreement, is of them concluded, set forth and delivered to his Highness, to his great comfort and quietness of mind, in a Book Entitled: The Book of the common Prayer, and Administration of the Sacraments, and other Rites and Ceremonies of the Church after the use of the Church of England. Wherefore the Lords Spiritual and Temporal, and the Commons in this present Parliament Assembled, considering as well the most Godly Travel of the King's Highness of the Lord Protector, and other of his Highness, Council, in gathering and collecting the said Arch Bishops, Bishops, and Learned Men together, as the Godly Prayers, Orders, Rites and Ceremonies in the said Book mentioned, and the considerations of altering those things which be altered, and retaining those things which be retained in the said Book; but also the honour of God and great quietness, which by the Grace of God shall ensue upon the one and uniform Rite and Order in such Common Prayer, and Rites and Extern Ceremonies to be used throughout England and in Wales, at Calais and the marches of the same, go give to his Highness most hearty and lowly thanks for the same, and humbly pray that it may be ordained, and enacted by his Majesty, with the Assent of the Lords and Commons in this present Parliament Assembled, and by the Authority of the same, etc.   


See p. 2.  The Compilers of the Book of Common Prayer An. 3 Edw. 6.  

Tho. Cranmer Archbishop of Canterbury.  
George Day Bishop of Chichester.  
Dr. Goodrig Bishop of Ely.  
Dr. Skip Bishop of Hereford.  
Henry Holbech Bishop of Lincoln.  
Nicholas Ridley Bishop of Rochester.  
Thomas Thurlby Bishop of Westminster.  
Dr. May Dean of St. Paul's,  
Dr. Taylor then Dean, afterwards Bishop of Lincoln.  
Dr. Haines Dean of Exeter.  
Dr. Robertson Arch Deacon of Leicester, afterwards Dean of Durham.  
Dr. Redman Dean of Westminster. Mr. of Trinity College, Cambridge,  
Dr. Richard Cox then Almoner to the King, afterwards Bishop of Ely.   
Fuller Church History l. 7. p. 386.   

Reviewers of the Common-Prayer 1558. 
See p. 2.   

Dr. Parker, 
Camb. Eliz. A. 1558, p. 23.   
Cox,  
May,  
Bill,  
Pilkington,  
Smith,  
Whitehead,  
Grindal.    

Compilers of the Articles of 1562. MS. D. W  

Matthaeus Parkerus Cantuariensis. 
See p. 3.   
Edmundus Grindallus Londin.  
Robertus Horne Wintoniens.  
Richardus Cox Eliensis.  
Nicolaus Bullingham Lincolniens.  
Thomas Bentham Lichfeildens.  
Joan. Jewellus Sarisburiens.  
Gilbertus Barkley Bathoniensis.  
Gulielmus Allen Exoniensis.  
Joan. Parkhurst Norvicensis.  
Edwinus Sandes Wigorniensis.  
Joanes Scory Herefordensis.  
Gulielmus Barlow Cicestrensis.  
Edmundus Gwest Roffensis.  
Richardus Cheyney Glocestrensis.  
Edmondus Scambler Petriburgensis.  
Rich. Davies Menevensis.  
Antonius' Kitchen Landavensis.  
Rolandus Merick Bangorensis.  
Thomas Young Eboracensis.  
Jacobus Pilkington Dunelmens'.  
Joannes Best. Carleolensis.  
Gulielmus Downam Cestrensis.    
By King James the First. 

In H. Lestranges Affin. of div. Lit. p. 6.  A Proclamation for the Authorising an Uniformity of the Book of Common Prayer to be used throughout the Realm.  

See p. 3.  Some of those who misliked the state of Religion here Established held Assemblies without Authority, whom we restrained by a former Proclamation in the Month of October last, and gave Intimation of the Conference we intended to be had with as much speed as conveniently could be for the ordering of These things of the Church, which accordingly followed in the Month of January last, at Our Honour of Hampton▪ Court, where before Ourselves, and Our Privy Counsel, were Assembled many of the gravest Bishops and Prelates of the Realm, and many other Learned Men, etc. March 5. In the first Year of Our Reign of England, etc.   

14. Carol. 2.  
WHereas in the first year of the late Queen Elizabeth, 
See p. 4.  there was one Uniform Order of Common Service and Prayer, and of the Administration of Sacraments, Rites and Ceremonies in the Church of England, (agreeable to the World of God, and usage of the Primitive Church) compiled by the Reverend Bishops and Clergy, set forth in one book Entitled, The book of Common Prayer, and Administration of Sacraments, and other Rites and Ceremonies in the Church of England, and enjoined to be used by Act of Parliament holden in the first year of the said late Queen, Entitled, An Act for the Uniformity of Common Prayer and Service in the Church, and Administration of the Sacraments.—  
— the King's Majesty (according to his Declaration of the five and twentieth of October, One thousand six hundred and sixty) granted his Commission under the great Seal of England, to several Bishops and other Divines to review the Book of Common Prayer, and to prepare such Alterations and Additions, as they thought fit to offer; And AFTERWARDS the Convocations of both the Provinces of Canterbury and York, being by His Majesty called and assembled (and now sitting) His Majesty hath been pleased to Authorise and require the Precedents of the said Convocations, and other the Bishops and Clergy of the same, to Review the said Book of Common Prayer, etc.   

The NAMES of the COMMISSIONERS. 
See p. 7.  A. D. 1689.  

Thomas Lamplugh Lord Archbishop of York.  
Henry Compton Lord Bishop of London.  
Peter Mew Lord Bishop of Winchester.  
William Lloyd Lord Bishop of St. Asaph.  
Thomas Sprat Lord Bishop of Rochester.  
Thomas Smith Lord Bishop of Carslile.  
Jonathan Trelauny Lord Bishop of Exeter.  
Gilbert Burnet Lord Bishop of Salisbury.  
Humphrey Humfreys Lord Bishop of Bangor.  
Nicholas Stratford Lord Bishop of Chester.  
Edward Stillingfleet, late Dean of St. Paul's London, now Bishop of Worcester.  
Simon Patrick, late Dean of Peterborough, now Bishop of Chichester.  
John Tillotson D.D. Dean of Canterbury.  
Richard Meggot D.D. Dean of Winchester.  
John Sharp D.D. Dean of Norwich.  
Richard Kidder D.D. Dean of Peterborough.  
Henry Aldridge D.D. Dean of Christ-Church, Oxford.  
William Jane D.D. Regius Professor of Divinity in the University of Oxford.  
John Hall D.D. Margaret Professor of Divinity in the University of Oxford.  
Joseph Beaumond D.D. Regius Professor of Divinity in the University of Cambridge.  
John Montague D.D. and Mr. of Trinity College in the University of Cambridge.  
John Goodman D.D. Archdeacon of Middlesex.  
William Beveridge D.D. Archdeacon of Colchester.  
John Battely D.D. Archdeacon of Canterbury.  
Charles Alston D.D. Archdeacon of Essex.  
Thomas Tenison D.D. Archdeacon of London.  
John Scott D.D. Prebendary of S. Paul's London.  
Edward Fowler D.D. Prebendary of Gloucester.  
Robert Grove D.D. Prebendary of S. Paul's London.  
John Williams D.D. Prebendary of S. Paul's London.    
The END.   

Books Lately Printed for Richard Chiswell.  
Reflections upon the Opinions of some Modern Divines, concerning the nature of Government in general, and that of England in particular. With an Appendix relating to this Matter, containing 1. The Seventy fifth Canon of the Council of Toledo. 2. The Original Articles in Latin, out of which the Magna Charta of King John was framed. 3. The true Magna Charta of King John in French: By which the Magna Charta in Matth. Paris is cleared and justified, and the Alterations in the Common Magna Charta discovered. (Of which see a more particular Account in the Advertisement before the Appendix.) All three Englished.  
Jacobi Usserii Armachani Archiep. Historia dogmatica Controversiae inter Orthodoxos & Pontificios de Scriptures & Sacris Vernaculis nunc primum editae. Accesserunt ejusdem dissertationes de Pseudodionysii scriptis, & de Epistola ad Laodicenos ante hac ineditae. Descripsit, digessit & notis atque Auctuario locupletavit Henricus Wharton, A. M Reverendissimo Archiep. Cantuariensi a Sacris Domesticis.  
A Discourse concerning the Unreasonableness of a New Separation on Account of the Oaths. With an Answer to the History of Passive Obedience so far as relates to them. (will be Published in few days)