An appeal to Antiquity the times of orders. of England to the primary institution of it, upon those rules of doctrine concerning things indifferent, which are consonant to the Word of GOD, and the judgments of all the ancient Fathers, we hold it the part of every private man, both Minister and other, reverently to retain the true use of it prescribed by public authority, &c.-Can. XXX. Forasmuch as the ancient Fathers of the Church, led by respecting the example of the Apostles, appointed Prayers and Fasts conferring to be used at the solemn ordering of Ministers; and to that purpose allotted certain times, in which only Sacred Orders might be given or conferred: We, following their holy and religious example, do constitute and decree, that no Deacons or Ministers be made and ordered, but only on the Sundays immediately following Jejunia quatuor temporum, commonly called Ember-weeks, appointed in ancient time for Prayer and Fasting (purposely for this cause at their first institution), and so continued at this day in the Church of England.-Can. XXXI. Ibid. Respecting the Deacons. The office of Deacon being a step or degree to the ordering of Ministry, according to the judgment of the ancient Fathers, and the practice of the primitive Church; we do ordain and appoint, that hereafter no Bishops shall make any person, of what qualities or gifts soever, a Deacon and a Minister both together upon one day, &c.-Can, XXXII. Ibid. Respecting decency of apparel in the Clergy. The true, ancient, and flourishing Churches of CHRIST being ever desirous that their Prelacy and Clergy might be had as well in outward reverence, as otherwise regarded for the worthiness of their ministry, did think it fit by a prescript form of decent and comely apparel, to have them known to the people, and thereby to receive the honour and estimation due to the special Messengers and Ministers of Almighty GOD. We, therefore, following their grave judgment, and the ancient custom of the Church of England, and hoping that in time new-fangleness of apparel in some factious persons will die of itself, do constitute and appoint, &c.-Can. LXXIV. not allowed may not No person whatsoever not examined and approved by Ministers, the Bishop of the Diocese, or not licensed, as is aforesaid, Preachers, for a sufficient or convenient Preacher, shall take upon expound. him to expound in his own cure, or elsewhere, any Scripture or matter of doctrine, but shall only study to read plainly and aptly (without glossing or adding) the Homilies already set forth, or hereafter to be published by lawful authority, for the confirmation of the true faith, and for the good instruction and edification of the people.-Can. XLIX. Synod the Represent Whosoever shall hereafter affirm, that the sacred Synod A National of this nation, in the name of CHRIST, and by the King's Church authority assembled, is not the true Church of England ative. by representation; let him be excommunicated, &c.Can. CXXXIX. clude as well the present. Whosoever shall affirm, that no manner of person, either synods conof the Clergy or Laity, not being themselves particularly the absent as assembled in the said sacred Synod, are to be subject to the decrees thereof in causes ecclesiastical, (made and ratified by the King's Majesty's supreme authority,) as not having voices in them; let him be excommunicated, &c.Can. CXL. of the Synod Whosoever shall hereafter affirm, that the sacred Synod Depravers assembled as aforesaid, was a company of such persons as censured. did conspire together against godly and religious professors of the Gospel: and that therefore both they and their proceedings in making of Canons and Constitutions in causes ecclesiastical by the King's authority, as aforesaid, ought to be despised and contemned, the same being ratified, confirmed, and enjoined, by the same regal power, supremacy and authority; let them be excommunicated, &c.-Can. CXLI. CONVOCATION OF A.D. 1640. to Antiquity We declare that this situation of the holy table (at the An appeal east end of the chancel) doth not imply that it is, or ought "concerning to be esteemed a true and proper altar, whereon CHRIST is and Ceremo some Rites nies." 10 The Book of Common COMMISSIONERS AT SAVOY CONFERENCE, A.d. 1661. again really sacrificed: but it is, and may be called an altar by us, in that sense in which the primitive Church called it an altar, and in no other. . .Whereas the Church is the house of GOD, dedicated to His holy worship, and therefore ought to mind us, both of the greatness and goodness of His Divine Majesty, certain it is, that the acknowledgment thereof, not only inwardly in our hearts, but also outwardly with our bodies, must needs be pious in itself, profitable unto us, and edifying unto others. We therefore think it very meet and behoveful, and heartily commend it to all good and well-affected people, members of this Church, that they be ready to tender unto the LORD the said acknowledgment, by doing reverence and obeisance, both at their coming in and going out of the said churches, chancels, or chapels, according to the most ancient custom of the primitive Church in the purest times. -Can. VII. THE COMMISSION FOR THE SAVOY CONFERENCE, A.D. 1661. We therefore in accomplishment of our said will and Prayer to intent, and of our continued and constant care and study with the for the peace and unity of the Churches within our Liturgies. dominions; and for the removal of all exceptions and be compared most ancient Who are orthodox. differences, and the occasion of such differences and exceptions from among our good subjects; for or concerning the said Book of Common Prayer, or any thing therein contained, do by these our Letters Patents require, authorize, constitute, and appoint you the said, &c. to advise upon, and review the said Book of Common Prayer; comparing the same with the most ancient Liturgies which have been used in the Church in the primitive and purest times. -Collier's Eccl. Hist. Vol. II. p. 877. THE EPISCOPALIAN COMMISSIONERS AT THE SAVOY CONFERENCE, A.D. 1661. To that part of the proposal that prayers may consist of nothing doubtful, or questioned by pious, learned, and orthodox persons; the Episcopal divines reply, that "since COMMISSIONERS AT SAVOY CONFERENCE, A.D. 1661. it is not defined and ascertained who those orthodox persons are, they must either take all those for orthodox persons who have the assurance to affirm themselves such; and if so, the demand is unreasonable. For some who deny the Divinity of the Son of God, will style themselves orthodox, and yet there is no reason we should part with an article of our Creed for their satisfaction. Besides, the proposal requires an impossibility. For there never was, nor ever will be, any prayers couched in such a manner, as not to be questioned by some people who call themselves pious, learned, and orthodox. But if by orthodox is meant only those who adhere to Scripture, and the Catholic Consent of Antiquity, they are not of opinion that any part of the English Liturgy has been questioned by such."-Collier, Vol. II. p. 880.1 1 The Editor thinks he cannot do better than append to the foregoing collection, the following quotation from the fourth admirable sermon of the Rev. W. F. Hook, preached before the University of Oxford: "But other documents," he says, "it must be unnecessary to produce, in order to prove the deference for antiquity, which has ever since the Reformation been evinced by the Church in this country; for what indeed are our creeds, but the creeds unaltered of the primitive Church? What our articles and homilies but the mere application of ancient principles to modern controversies and practices, intended chiefly as a direction to those who want either means or ability to consult the original authorities? What is our Common Prayer Book itself, but a digest of the prayers that have been used in the Church universal from the remotest antiquity?" p. 98. The late lamented Bishop Jebb also observes with reference to our Liturgy, that "Regard for ancient faith and piety is manifest in every page, and almost every paragraph, of that incomparable work, derived, as it is, for the most part, from the actual forms, and accordant, as it is, in all parts, with the spirit and feeling of Christian antiquity. Nor was this derivation and accordance the mere growth of circumstances: it was the deliberate result of free choice, and discriminative wisdom. ... The standard of our worship is, in truth, the standard of our faith. For, we may boldly challenge our adversaries, to produce any one article of our faith which is not contained in the formularies of our worship; or any one sentence in the formularies of our worship, which is not, in letter, or in spirit, contained in the writings of the ancient Church."-Practical Sermons. Appendix, pp. 358, 359. 11 The Word of God as taught by the primi to be be lieved. DOCTORS OF THE CHURCH. CRANMER, DOCTOR, ARCHBISHOP, AND MARTYR. B. 1489. D. 1556. If all men without right or reason would give credit unto this Papist (Dr. Smith) and his Romish Church, tive Church against the most certain Word of GOD, and the old holy and catholic Church of CHRIST, the matter should be soon at an end, and out of all controversy. But forasmuch as the pure Word of GOD, and the first Church of CHRIST from the beginning, taught the true catholic faith, and Smith, with his Church of Rome, do now teach the clean contrary, the chaff cannot be tried out from the pure corn, (that is to say, the untruth discerned from the very truth,) without threshing, winnowing, and fanning, searching, debating, and reasoning. As for me I ground my belief upon God's Word, (wherein can be no error,) having also the consent of the primitive Church, requiring no man to believe me further than I have GOD's Word for me. But these Papists speak at their pleasure what they list, and would be believed without God's Word, because they bear men in hand that they be the Church. The Church of CHRIST is not founded upon itself, but upon CHRIST and his Word, but the Papists build their Church upon themselves, devising new articles of faith from time to time, without any Scripture, and founding the same upon the Pope and his clergy, monks, and friars, and by that means they be both the makers and judges of their faith themselves. Wherefore this Papist, like a politic man, doth right wisely provide for himself and the Church, in the first entry of his book, that all men should leave searching for the truth, and stick hard and fast to the Church, meaning himself and the Church of Rome. For from the true Catholic Church, the Romish Church (which he accounteth catholic) hath varied and dissented many years past, as the |