CERTAIN REASONS WHY THE BOOK OF COMMON-PRAYER BEING CORRECTED SHOULD Continue.  
BY I.W.  
LONDON, Printed by A. N for Richard Lownds, at his shop adjoining to Ludgate. 1641.   

TO THE READER.  
CHRISTIAN READER,  
THe Motives that have induced me to publish these common Reasons (how mean soever you find them coming but from a common subject) hath proceeded partly from my frequent observing an irreligious, illegal, and wilful contempt of divers misinformed and misguided people, in refusing to come into our Church or Congregation on the Lord's day, while any part of the Book of Common Prayer was reading, though it were the express word of God contained therein, (a thing indeed, which hath justly given much cause of grief and offence to many true hearted Subjects to the law of God, and of the Land, and may prove in the conclusion (with those opinions and practices that are accompanied with them) not only dangerous to the disturbance of our happy peace, the subversion of our Protestation, and our religion, but also the loss of our lives and liberties, and all we have) As also from the over-confident presuming expressions of some others, that the Book of Common prayer should be utterly abolished; which together with that sincere affection that I formerly have declared, and still bear unto them, and to the maintaining of the truth and peace of the Church and Commonweal (though to my great reproach and prejudice) hath the rather pressed me on hereunto. I am not ignorant what envy and uncharitable censures I have already endured, and must expect from those obstinate despisers and depravers of them, and of Authority, and of those that conscionably affect and frequent them. But they may please to take notice, that it will be found not agreeable to that true religion which they so much profess; for it will not endure a Trial, either by the law of God or Man: yet I am the rather content that they are become my enemies for speaking and justifying so necessary a truth; nor is it any new thing with me to suffer for the maintenance of the Law and liberty of the Subject, God I trust in his due time will clear my sincerity therein.  
Neither is it my case alone: for they spare none that comply not with their distempered humours, be they never so great or good. That true reformed Protestant Religion which I endeavour to practice teacheth me otherwise, and to pray to God to forgive (them) my enemies, persecutors, and slanderers, and to turn their hearts; and to bring into the way of truth all such as have erred and are deceived. However I am resolved to remain a hearty lover of truth, and peace, and of uniformity in the reverential fear and service of God, and will continue to pray that they to whom God hath committed the stewardship and dispensation of justice, and maintenance of our true religion and laws (now after Trial) may seasonably settle, confirm, and unite us in them, our Protestation, and our due and decent worship of God; lest the irreconciliable and bloody adversaries of them and us take the advantage of the distractions to hinder our true, expected, and prayed for Reformation, and in stead thereof to bring us all into miserable and remediless confusion.  
I.W.   

SOME REASON'S WHY The Book of Common Prayer being corrected should continue.  
First, because it was composed and approved of by godly reformed professors and Martyrs, and reverently used and frequented by devout Protestants, in the times of religious Princes, the happy instruments and Propagators of the true reformed Religion.  
IT adds much to the due respect and esteem of them, that they have such a reverend forming and consent of grave and orthodox Divines, Martyrs, and zealous Protestants; And why should we not believe, that the godly and religious Professors of those times (who had seen and felt the fury of the contrary religion, and best knew the inconveniences, and differences in matters belonging thereunto then chiefly in agitation) did seriously and faithfully endeavour a sincere reformation? they were no ways hindered in effecting their desires, for they had the approbation of their Prince, and countenance of authority thereunto: why then should we not conceive, that the Spirit of truth did guide them? Certainly if they had known any better way for the due and decent service and honour of God, they would have propounded it, and it would have been aswell established. And questionless if there had been any such errors in them as are supposed, and slandered on them, some of them would have made some recantation and acknowledgement thereof at their sufferings, and not have made use of them, and commended them to others at their departure out of the world.  
Secondly, Because they have been at several times enacted and established as Laws of the Land, in the times of most Religious and reformed Princes.  
They were first enacted in the fift and sixth year of King Edward the sixth. They were repealed in the first year of Queen Mary her reign, That repeal was made void, and the act of Edw. 6. was reestablished, and confirmed in the first year of Queen Elizabeth her reign. The due resort unto them on Sundays according to the aforesaid act of Qu. Eliz. was revived 3. jacobi. He than that makes opposition against such wholesome and reestablished Laws, enacted by the prudent, Religious, and mature deliberation of several Parliaments, aught to have more than ordinary grounds, and bring substantial and absolutely necessary Arguments for the repeal and abolishing of them: and seeing it is our happiness that we have them established and confirmed by law, If we know our own good, we shall endeavour by all lawful means to continue them under a law still.  
Thirdly, Because that which gives the offence therein is not matter of faith and salvation, But discipline, and the Ceremonies of the Church.  
It is not to be denied, that authority hath power to order and settle Discipline and Government, as well in Ecclesiastical as Civil affairs, being not contrary to the written word of God; which once being settled, that which was formerly indifferent in its own nature, ceaseth now to be indifferent to us as subjects being under that settled law; and truly methinks if there were no other argument but this, it were sufficient ground for a good Christian subject to conform himself unto them. Again, nor man's conscience ought to be troubled at that which is contained in the sacred Scriptures the express word of God, or evidently grounded thereon, But rather for the not performance of the same.  
Why then do we charge and burden our consciences with those things which are not imposed upon us by the command of God? why do we stumble at straws, and leap over blocks? Tithe Mint and Coming, and let the greater works of the Law undone? shall we agree in the substance, and in the greater, in matters of faith and salvation, and shall we contend for shadows, and disagree in the lesser, in things indifferent in their own nature, and neglect things lawfully commanded by Authority? God forbidden. The reason why some schismatical and seditious professors are taken notice of to be so guilty of not walking according to the commandments of God, the doctrine and rules of our Religion, is, because they so much overbusy themselves in opposing the lawful discipline & ceremonies of the Church, and (thereby thinking to give satisfaction to themselves and their erroneous consciences) in the mean time neglect the honour and duty to their Governors, their charity and love to their neighbours, which are the express command of God in his word.  
Fourthly, Because they have endured opposition, & the greatest number of the opposers have been either weak and ignorant Christians, misled and misinformed, or perverse, seditious, and inconformable to the established government.  
That there are many weak Christians (though honestly affected to the true Religion) and that there is in the nature of man a perverse and froward disposition, and a spirit of contradiction in some, none that truly knows religion, the nature of man, and the times, will deny. Solomon goes further, and tells us that there is a generation that are pure in their own conceit, and yet they are not washed from their filthiness, so that then, there may be divers and several ends in opposition, some may only seem to oppose by way of trial, & inquiry to the end that the truth may be manifested.  
Some may oppose out of simplicity and ignorance.  
Some out of an intemperate and indiscreet Zeal.  
Some may have sinister ends and by respects in their opposing.  
Some oppose them in envy and malice to the truth and our happiness therein. But although God only seethe and knoweth every man's heart and end in opposing, and ponders all their do, yet it is not unknown but well observed, That some endeavouring to shake off government, and to free themselves from their due obedience (out of pride or ambition, or out of a blind and intemperate Zeal, or from the effect of them both) when they have been lawfully checked by the reins of Authority, they have endeavoured and have sown the Tares of Sedition and division in the Church and commonwealth; and further, such is the extraordinary perverse and arrogant disposition, and self conceitedness of some transported humours, that rather than they will acknowledge their errors though never so apparent, the very state and law itself must be condemned and condescend to their distempers.  
I will not therefore condemn any thing, merely because it is opposed; Because that the most sacred Scriptures, the word of God, and our true reformed Protestant Religion, hath received no small opposition from time to time; and that good and godly Governors and Christians have not wanted opposition and p●●secution too, even when they have best deserved, and the best men and best things have been and are still subject to calumny and misinterpretation. And it were to be wished that it were not observed in these days, that those that were and are accounted and known to be religious and zealous Protestants, constant in the maintenance of the truth, and of their reverential fear of God, and that make conscience also of their duties as Christians, to declare their affections to truth and peace, and to perform their duties of a subject to their Prince and wholesome Laws, that these which deserve commendation and imitation, had not so much opposition and such uncharitable censures, of being only formal, carnal, and moral Christians, and sometimes worse detractions too frequent in men's mouths and writings, Moreover, That which the Apostle calls pure Religion and undefiled before God, and that which is the Trial of a good Christian and Subject, some slanderously and censoriously oppose, and judge Pharisaical & formal, etc. It is true (as they say) that it is possible for a moral honest man to go to Hell; But it is most certain that none shall go to Heaven, unless they have righteousness joined to their holiness; he that makes not conscience of performing the duties of the second Table, there is just cause to suspect his sincerity in the performance of the first. The Apostle saith in the fifth of the Galathians, That all the Law is fulfilled even in one word; Thou shalt love thy Neighbour as thyself, and this is that second great Commandment that Saint Matthew speaketh of, which is the trial of the first, according to that Assertion of Saint john, He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen: Again, without faith it is impossible to please God: now the main trial of true faith is by the lively operation and expression of it in good works, show me thy faith by thy works, saith the Apostle. For as the body without the spirit is dead, so faith without good works is dead, james 2.26. and none shall ever be saved by a dead faith, jam. 2.14.17. It were happy therefore if we would see or suspect the policy of the Devil or his agents, who envy our happiness, and take advantage either of our judgements depraved, or natures corrupted, to make us their instruments to break our blessed unity and peace in Church and Commonwealth, and so while we are striving and contending for shadows, we may be deprived of the substance, and brought into irrecoverable confusion.  
Fiftly, Because the oppositions have been divers times fully answered by learned and Religious Protestants, but especially so fully determined in a conference on mature deliberation by our late renowned King james of blessed memory.  
This manifestly appears by a Proclamation, for the uniformity of Common Prayer, and the decent service of God, dated the fifth of March, in the first year of K. James, and is prefixed before the Book of Common-Prayer, part whereof I will mention, the rest (wherein you may receive further satisfaction) I refer you unto to peruse at your pleasure. The words are these.  
In the month of October last we gave intimation of a conference intended to be had with as much speed as conveniently could be, for the ordering of the Church, which accordingly followed in the month of january last at our Honour of H●mpton Court, where before ourself and our privy Council, were assembled many of the grave Bishops, and Prelates of the Realm, and many other learned men, as well of those that are conformable to the state of the Church established, as of those that dissented, among whom what our pains were, what our patience in hearing and replying, and what the indifferency & uprightness of our judgement, we leave to the report of those who heard the same, contenting ourself with the sincerity of our own heart therein. But we cannot conceal that the success of that conference was such as happens to many other things, which moving great expectation before they be entered into, in their issue produce small effects. For we found mighty and vehement informations, supported with so weak and slender proofs, as it appeared to us and our Council, that there was no cause why any change should have been at all in that which was most impugned, the Book of Common-praier, containing the form of the public service of God here established, neither in the Doctrine which appeared to be sincere, nor in the forms and rites which were justified out of the practice of the Primitive Church; notwithstanding, etc. And concludes in these words, And last of all we do admonish all men, that hereafter they shall not expect nor attempt any farther alteration in the common and public form of GOD'S service from this which is now established, For that neither will we give way to any to presume, that our own judgement having determined in a matter of this weight, shall be swayed to alteration by the frivolous suggestions of any light spirit; neither are we ignorant of the inconveniences that do arise in government by admitting innovation in things once settled by mature deliberation; and how necessary it is to use constancy in upholding the public determinations of states; for that such is the unquietness and unstedfastness of some dispositions, affecting every year new forms of things, as if they should be followed in their inconstancy would make all actions of state ridiculous and contemptible, whereas the steadfast maintaining of things by good advice established is the weal of all Commonwealths.  
In the Preface of the Book of Common-prayer printed 1627., it is declared that all uncertain Ceremonies were left out, and nothing ordained to be read, but the very pure Word of GOD the holy Scriptures, or that which is evidently grounded upon the same.  
In the Declaration of Ceremonies why some be abolished and some retained, it is manifested, that without some Ceremonies it is not possible to keep any order or quiet Discipline in the Church, and though some were thought worthy to be cut off and clean rejected, others there be which though they have been devised by man, yet it is thought good to reserve them still, as well for a decent order in the Church, for which they were first devised, as because they appertain to edification, whereunto all things done in the Church, as the Apostle teacheth, aught to be referred; and although the keeping or omitting of a Ceremony in itself considered is but a small thing, yet the wilful and contemptuous transgression and breaking of a common Order and Discipline is no small offence before God, Let all things be done among you, saith Saint Paul, in a seemly and due order, the appointment of which order appertains not to private men, therefore no man ought to take in hand, or presume to appoint, or alter any public or common order in Christ's Church, except he be lawfully called and authorized thereunto, etc. as therein more at large appears.  
He that desires satisfaction of the particular answers to the several objections against the Book of Common-prayer, etc. may read and receive it in that learned Work of Master hooker's Ecclesiastical Politic, and in Master Robert Abbot his Trial of our Church-forsakers, and in many other.  
In the meantime they may inform their judgements, and allay their rash and scandalous Censures by the perusal of these following places of Scripture, Numb. 6.23, 24, 25, 26. David's set forms of Psalms for several special occasions, joel. 2.7. Matthew 6.9. Luke 11.2. Ecclesiast. 5.2.  
Sixtly and lastly, Because they are and have been so Common-prayers amongst us.  
Thanks be unto God, the time is not now as it hath been with our Forefathers in this Kingdom, and with other Christians at this day in several places of the World; We need not hid ourselves in Dens, and frequent the Caverns of the Earth, to serve the true God in. The Bible which was shut up in an unknown tongue from the Generality is now become common in our own mother tongue and language of the Kingdom, and we all have not only liberty by Proclamation to enjoy it, but we have several established Acts of Parliament, to confirm our common use of it, our Religion, and our Book of Common-prayer also, and therefore God grant that that which is so great a mercy and happiness unto us, we make it not our misery, by turning the cause of our thanksgiving into murmuring and repining, depraving, and contemning of that and those who legally and conscionably affect and frequent them. There was a time when the children of Israel surfeited of their Manna; I pray God that our loathing of the Honeycomb doth not argue too full a stomach in us. Do we not think that by our contemning of them, and by our ingratitude for the free and peaceable enjoyment of them? we do not provoke God to deprive us of them? yes surely we do; when plenty makes us wanton and ingrateful, scarcity is not far off. Thus God deals with us in the abuse of our healths, our estates, our peace, and liberty, and he deals not so with us only in temporal Blessings, but in spiritual also. We account ourselves (as all other Nations esteem us) happy in our good and Common Laws, we enjoy our Common prayers, not only by Common Law, but by a Title of Common also, so that now they are truly become ours in Common, and they are our common good, our custom and freehold; in the public good and welfare whereof, and of our Protestant Religion, every subject in England hath an interest and propriety. They have been our common orders for the due and decent worship of God, and God is the God of Order and Unity; they have been our premeditated and authorized forms of Discipline in our spiritual warfare, in fight against the Flesh, the World, and that great and subtle Commander of the Air the Devil; the potent adversaries of Mankind, who have assuredly received many a deadly wound by these ancient and approved and experienced Battaliaes, and shall we now break ranks and order, when our victory goes on so prosperously, and our warfare so nigh to an end, and so hazard an inroad, and routing, and a confusion amongst us? God forbidden.  
To conclude, it were to be hearty wished, that in matters that truly concern so much the glory of God, the honour, peace, and welfare, of the Church and Common weal, that all single sinister and prejudicated opinions might be laid aside (much less so scandalously published) and that in contending for the truth we do not forget our duty, and the unity that ought to be amongst Protestants: For it●● most certain there can be no true contending for the truth, but that which is accompanied with sincerity, humility, and charity, that so the goodness of our cause may be manifested in our religious and Christian demeanours therein.  
And for as much as the Book of Common Prayers hath been so religiously begun, intended, and used by our forefathers, to the glory, and due, and decent Service of God, and hath at several times been established as Laws in this Land in times of Religious Princes, and reforming Magistrates, and hath been often maintained against all oppositions, and so maturely determined, and so long peaceably and prosperously enjoyed, devoutly frequented, and hath been so common and necessary for us, let us be thankful to God, and our Governors, for the free and common use and continuance of them, and according to that prudent and religious advice of authority, let us quietly attend the reformation intended, without any tumultuous disturbance of the worship of God, and peace of the Kingdom.  
In the mean time, and ever, let us remember the Apostles counsel to pray for all those that are in Authority, that we may live a godly life under them with all peace and quietness, to which my heart and tongue, and all true hearted protestants will ever say, Amen.  
FINIS.