you may speak out not onely our King that now is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but his Royal Father said that He would easily consent that what was inconvenient for matter or manner should be amended I have seen a paper printed I think about the year 1641 in which were divers things set down by some of the Bishops which they intended to Correct I perceive you intend to give it but a gentle purge I pray Sir are you the man alone intrusted in this work truly I do not take your judgment to be the measure of all the judgments of the Divines in England though you say your Liturgy must be of all our Devotions in publick pag. 27. But of this more afterwards Sectio secunda THe second Consideration is 2. He defends the Liturgie His endeavouring to defend it against the objections brought against it Object 1 The first of which is that Prayer which is used after Baptism wherein thanks is given to God because he hath been pleased to regenerate this Infant Here he defends Baptismal Regeneration briefly of which in a more proper place afterwards Object 2 The second Objection is this That some men and one Minister he saith he knows have charged it with a Lye in the beginning because the words are not the same with the Text in Ezek. 18.21 22. And these men he loads with Impudency Ignorance Blasphemy intolerable Confidence pag. 24 25. The Doctor wants not words what shame hath he poured upon these men and that one Minister I wonder who he is This indeed I have heard That take these words 1. As the Line before them orders the Minister to read with a loud voice one of these Sentences of Scripture which follow and this is the first At what time soever a sinner repents him c. 2. As these words are said to be the Sentence of Scripture in Ezek. 18.21 22. 3. As they have these words saith the Lord annexed In this sense I have heard them charged with a Lye not denying what may be drawn by Consequence from Scripture For my own part I have been much offended with these words 1. Because they are said to be a Sentence of Scripture in such a Text. 2. As they have helped to procrastinate Repentance and have been a Trap-board for Hell your meaner soâ—t whom you labour to edifie have got these words At what time soever c. laid them up 3. As they help to bolster up many a wretch who when he comes to dye and his lusts forsake him now from the bottom of his heart as he phansies he repents and there is Comfort for him But all that you have said will not save those words from being very false in the sense mentioned in which I am confident they were spoken and how much that which is very false differs from a Lye in this case judge you And truly Sir if this be the taste you give us how you will correct the prayer-Prayer-book the Jesuites have by their Index expurgatorius done more service to their Romish Synagogue in purging out of Authors what was good than you will do service to the Church of England by purging out what is unsound Let us read what you say All the words of that Sentence in the Common-prayer book are not in that place Ezek. 18. 21 22. This is very true say you Then say I it is very false that those words are the sentence of that Scripture You confesse it You say All the words are not c. how many think you are I have viewed these Verses in the old English Translation when that prayer-Prayer-book was composed as I suppose there I find above 63 words in our Translation about 59. and though I easily yield you wicked and snner turn and repent for Synonomies yet I find not above five of the same words in the Common-prayer Book which are in that Text which the Common-prayer Book refers unto So that they are not All indeed How then But say you the Evangelical Soundnesse and Sence is more fully united and comprehensively set down in the Book of Common-prayer than in these verses cited in the Margin Hold a little 1. The Lord inspires his holy Prophets immediately with such words to expresse his will and mind which are written by his Pen-man 2. Shall ordinary men take these words and alter them and that very much as I shall shew and this Sentence thus altered be called the Sentence of Scripture in that Text. 3. Yea shall men say the sense is more fully united and comprehensively set down in the Sentence altered than in those words the Lord did immediately inspire surely then it is better well let us see what will follow 1. Thus we may alter the whole Scripture and make a new Scripture of it and tell the people we give you the same Bible that God inspired his Servants to Write but in a sence more Evangelical and fully united than in those words the pen-men wrote them So that we have mended the Scripture By the same reason you alter two verses you may twenty so make a shorter Bible 2. When we preach and quote Texts we may read them otherwise than they are in the Original or any Translation and when the people look for the Texts in their Bibles and cannot find the verses as we quote them we may tell them we give the sound Evangelical sence more fully united c. than you have in your Bibles or in the Original were not this a good Answer Doctor who is bold 3. This Doctor is so exact in our Prayers to God that he will bind us all to the very same words in a common-prayer-Common-Prayer-Book we must not pray for the same things by our own gifts though more enlarged thus he ties us up to mens words in his humane Invention but for Gods words he can plead for the altering of them leaving abundance out 4. I deny what you say That the Evangelical Soundness and Sence is more fully united in the common-prayer-Common-Prayer-Book For the Evangelical sence must lie in the bottom of the heart Now that you are fain to interpret else we could not tell what the sence is of those words 2. But especially thus it appears 't is not true for in Ezek. 18.21 22. The nature of Repertance is opened if you ask what is Repentance I answer out of Ezek. It is the turning from all a mans sins and keeping all Gods Statutes But in your common-prayer-Common-Prayer-Book there is not one word of this only the Definitum Repentance mentioned 3. In Ezekïel there is nothing of the Time expressed but in your common-prayer-Common-Prayer-Book there we must read with a loud voice the first words At what time soever The Texts you adde make nothing to your purpose The question was not what may be gathered from Scripture by Consequence this was yielded but whether those words in the Common-Prayer-Book were the sentence of Scripture in Ezkeiel 18. Methinks a great Doctor yea now an elder Bishop should
understand Ignoratio Elenchi Then you come to prove the lawfulness from parallel Texts in the N. T. where the Apostles do quote Texts out of the old T. not verbatim but to the sence as Hebr. 10.5 6. from Psal 40.6 7. and bid the Supercritical Censors compare words So Mat. 27.9 Not verbatim out of Jeremy but most out of Zechariah Answ What Franciscus David would say to this I know but spare his words and I could propound a sad question here which I should thank those who could resolve me I must leave it and see your Logick 1. Because the Apostles did so when guided as the Pen-men of the Scripture Therefore ordinary men may do so prove the Consequence 2. As to the sence in Heb. 10. unless it be where the Apostle follows the Septuagint in those words A body thou hast prepared the sence and words are the same with the Psalm it is not as in your common-prayer-Common-Prayer-Book to give us five words of 59. and not the nature of the thing though there be a little difference from the Psalm 3. As to your quotation out of Mat. 27. I can give you the same Answer but adde withal it seems I must needs take your Reconciliation of the Texts when I may make bold to tell you as Learned men as your self Salvà Reverentià have other notions of that Text. See Voetius disp Selat l. 1. p. 159. Salomon Glassius Philolo lib. 2. p. 156. So that your example fails How well you have cleared your Liturgy and deservedly charged your Adversary with Impudence Ignorance and Blasphemy Let the Reader judge Sectio tertia AFter this from p. 26. to p. 35. he fills his pages with his Rhetorical Encomiums of his Liturgy and then Answers other Objections so methodical is this Rhetorician Some discreet regulation in the Musick he will allow Object 3 What this singing of service is I cannot tell p. 35. I was never acquainted with places where this Trade is set up I suppose none so void of Christian Reason to sing any thing but Psalms Hymns or Spiritual Songs in the Church Now as to Musick if the Doctor means only Vocal I shall declare my opinion thus I could heartily wish That in all Churches we had some persons that had good voices and skilful to sing their parts when we sing Psalms I think it doth very much help to the very nature of the Ordinance that men should skilfully sing to help raise the Affections and not to make a shreaming instead of singing If the Doctor contends for Instrumental Musick I shall only desire him to Answer Aquinas Sum. 2a 2ae q 91. a. 2. against it Object 4 The Fourth Objection some make against the Liturgy is the Ceremonies concerning which p. 36. he tells us his Opinion after the old fashion in Rhetorick but in p. 38. his zeal breaks out telling us This National Church as all others have power and authority from God to judge what is decent as to any Ceremony in the worship of God which God hath left indifferent in its nature which the consent of the major part of the Church c. may enjoyn c. and that this is most true and undeniably to be maintained even to the death he is so tedious that I am weary with transcribing What Is it not only true but most true I know one thing truer Doctor and what to be maintained to the death Bishop Wren give him a clap on the back for this Heroick Sentence we shall have a Ceremonious Martyr at last but Doctor it shal be you shall maintain it to the death for me Reader if you have better eyes than I pray see if you can find what Texts of Scripture he brings for this bold Assertion and why a National Church may do this more than the Church of Corinth Philippi Ephesus c. else it may be if we say these Apostolical Churches know their power as well as Dr. Gauden yet in them we find no such Ceremonies as in our Liturgy and if they be useful for us they were for them it may be if we urge this he will tell us they were indeed Apostolical but not National Churches and could not but prove that As to this Question I only hear of excellent books written about it my purse and distance cannot reach them but such they are in the judgement of understanding men as they are not Answered so never can be from Scripture and sound reason but by the old way of Prisons and silencing Only a word to the Dr. in pag. 36. You say these Ceremonies are signal marks of Faith Humility Purity Courage c. I pray to your Decencie and Significancy add Efficacy and to Efficacy Necessity as it was of old and so without them no Ordinances nor Ministry then you are right They are indifferent before enjoyned but what are they when enjoyned I have read Necessary give me leave to say What God hath left indifferent in his Church in matters of Religion I do not say in common Humane Society and things of civil order wherein I confess the Magistrate may direct and restrain it is not in the power of any creature to make necessary That creature who doth it takes one step above God for God leâ—ves liberty you will not allow it If a Lord should leave it indifferent to his Servants to wear what coloured Cloaths they would so not foolish and the Steward will force them all to wear White or put them out of his Service is not this Steward above his Lord What is any creature but a steward to God I cannot see but such a creature takes as much upon him as God did for take all the Ceremonies of the old Law consider them abstractedly from Gods command they were as indifferent as your Ceremonies there was no goodness in them why God did command them when they were in the highest use of them as suppose in their day of Atonement if God had declared that he repealed his command concerning all those Ceremonies in that very Instant they had been all indifferent to any use What difference between the High Priests Garments and your Surplice as to their own abstracted nature I know no Moral good in one more than the other And truly if you can ordain things in the worship of God which shall signifie spiritual things and shall have in them an aptness and Efficacy to stir up our dull minds as you were wont to say and now these must be used for being enjoyned they are necessary I cannot see how much you are inferiour to God only thus indeed God did not make a sign of a sign as you do in the Cross move a mans finger over the face of a Child and say I sign with the sign when there is no sign at all left for Courage Constancy and Faith and I know not what but no more of this I pray Answer the Books upon this Question Sectio quarta HIS third Consideration about the
interfer with such an inference That Liturgies are of ancient use in the Church I agree but Liturgy as Episcopacy primitive was in nature clearly different from what they are now pleaded to be Ancient Liturgies were not set and prescribed Forms of publick worship Smectymnus hath asserted Answer to the Remonstrance Vindication of the Answer p. 14 15 16 17 18 19 20 21. and well cleared it against the Remonstrant and that out of Justin Martyr Tertullian Austin the Carthaginian and Milevitan Councils That un ill the time of the Arrian and Pelagian Errors there were no Set Forms of prayer in the Church and then the liberty was only restrained which hath been since destroyed men being only bound to confer the prayers of their own composing cum fratribus instructioribus and Forms digested by the latter of these Councils were imposed no further than by a placuit ut preces quae probatae fuerint in concilio ab omnibus celebreâ—tâ—r and only enjoyned that the prayers of particular Ministers should be approved by more prudent men the original Liturgies of both Jew and Christian were plain Rubricks English Directories for the method and order of preaching reading prayer administrations of Sacraments and publick worship It is an easie matter to make a bravado and noise of the Liturgies of S. James Basil Cyril Chrysostom whil'st none are produced and proved legitimate if there be any not apparently fictitious bring them forth to a Test or Standard we will joynislue and try the despised Directory and extolled Service-bock and freely consent to retain that which best agreeth and to reject the other until then bears us not down like Children with big words without cause methinks it were hugely worth the enquiry what Liturgy King Lucius received when Faganus and Damianus converted his Subjects the Church by them const tuted had setled publick worship It is apparent that Eleuâ—herius the then Bishop of Rome referred him to the Canon of Scripture for to frame all his constitutions by it would much fortifie our pretenders to Antiquity to find out the Liturgy used in England before Austin the Monk brought over his Roman Missal Antiquity is a poor whil'st no part of the service-Service-book as to its frame order doth pretend higher than the time of Pope Damasus 376. after Christ and the whole Fabrick is apparently of a much later date I would desire men may no longer be cheated with words they who talk or write for Episcopacy of Liturgy let them declare the meaning and acceptation of their term themselves have made ambiguous for although I could willingly consent unto a Set-form of publick worship as convenient Crutches for Ministers of weak abilities who need no less Set-forms of Preaching even composed Sermons for whom finding Homilies the constant Concomitant of Liturgies in this sense I am apt to think they were at first prepared yet I conceive this will better advise the Churches care to have more able Ministers who may not need them than warrant the imposing either of them on more able men unto the depriving of the Church of the edifying gift of prayer or preaching nor do all the Arguments yet produced conclude for any such prescription nor can they give the least of satisfaction to a serious spirit owning the antecedent but denying the consequence as unjustly inferred to make a meer clamour in the world against which whether there be not Reason with a full answer to all the supposed advantages of such an imposition suggested by-our Antagonist I refer thee to the consideration of this ensuing Tract Some Cynthius seems here to pluck me by the ear and say Sir you run too fast and tell us nothing that is urged for Set-forms of prayer is sufficient to conclude the imposing of the prefer bed English Service-book whereas you are to consider it is established by Law and calls for your obedience which if you yield not you are bound to produce your Exceptions by way of Apology to anticipate the sufferings which impend over your head To this I briefly answer I know not what to understand by established by Law we have since the Reformation had as many different service-Service-books as Soveraigns The Book of Queen Elizabeth two of King Edwards one of Queen Elizabeths one of King James and one of King Charls the First though not commanded yet used in England pretended to be onely autherized by Act of Parliament and that this was under colour of Explanation altered by Royal Authority all that call to mind the Conference at Hampton-Court in 1603. and consider King James his Proclamation for conformity to and practice of his Book as the onely publick form of serving God established and allowed in this Realm and that the Book received among us is greatly different from what it was established is suggested by the late Reasons for Reformation in Worship and cannot be detected for want of a Staâ—dard to which it should be compared I would thank that judicious Lawyer who in this case would resolve me these two Queries 1. Ought not a Form Method or Order enjoyned by a Law â—â—b poena to be used and that exclusive with a nâ—ne other to be enrolled as the Standard to which on all suspicion of variation men must have recourse in order to their convictions and for want of such Standard the Law be not voided by an impossibility of conviction 2. In case one Form O der or Method be established by Act of Parliament another by the Kings Commission and Proclamation as the onely Form establish d and â—llowed which of them must be embraced and practiced and in default for which of them must we be convicted and punished if by the last we conceive our selves at present discharged by a power His Majesties Deâ—laration no way short of what is pleaded for its establishment if by the first we conceive our selves discapacitated by that publick charge made by Royal Authority which for want of the Standard we cannot discover Untill these be resolved we can easily see what is offered to us and exercised by others but know not what is esâ—ablished by Law against which we are not to offend Neverthelesse to stay the censures of peevishnesse and stubbornesse cast on us by passionate men we humbly professe our consciences do interdict our use of the Common-prayer on three as we judge them weighty and important Grounds or Reasons 1. The Common-prayer Book is capable and so qualisied that it ought to be abolished 2. The Form and Order of the Service-book used among us is Superstitious and unsutable to Solemn Publick Worship 3. The Common-prayer Book hath been expelled our Church by a lawful and just Authority and stands excluded by Sacred Oaths and a most publick National Solemn League and Covenant First We cannot return unto and receive again what is capable and so qualified that it ought to be abolished for that we as Ministers of the Gospel charged with the Method and Order of Divine
modesty will affirm it Lordly Title Great Revenues Pompous Ceremonies Oath of Canons which things of late had almost destroyed our Nation this is mala intemperies indeed Others there are who being under the Bonds of a Sacred Oath and Covenant imposed by both Houses of Parliament and as Solemnly taken as ever Covenant was they cannot be healed unless the Physician prescribe the Bill of Renowned King Charles the first in His dying Speech When wise men die they speak to the life who wrote His Bill thus Printed by W. Shears 1654. p. 118. Now Sirs for to put you in the way believe it you win never do right nor will God ever prosper you untill you give God his due and the KING His due that is in their course of time my Successors and untill you give the People their due You must give God his due by regulating his Church aright according to his Scripture A Speech becoming a Christian Prince and Subject to the King of Kings I can hardly transcribe it with dry eyes The Holy Scripture and the Covenant will agree and this is to fetch medicines from God How is that Covenant which before we so much pressed I desire to see a rational Answer to Mr. Crofton when come forth Dr. Gauden's Reply come now to be so much slighted I know not Mr. Pryn as I heard published and Mr. Crofton hath since affirmed That by vertue of that Covenant the whole Nation was bound to rise up and bring in our King although they did not all formally take it and that they warranted from the Covenant though made by Joshuah and the Elders with the Gibeonites but afterwards broken in Saul's time Sure I am it made deep impression upon the spirits of some of us though we had not taken it as others whence though we did not rise up in Arms yet we did in fervent Prayers and God gave the Answer tantum-non miraculously Have we been true to our King in that part which concerned Him and must we not be true to the King of Kings in that which concerns him having the same Obligation I am sure we ought to be else as we charged some men with perjury in respect of our King others yea God will charge us with perjury in reference to that which concerns Himself I had thought the Reduction of Episcopacy c. published by that Reverend Learned Humble Holy and Peaceable Bishop Dr. Vsher would have given content to the Bishops if they were as Gracious and loved the peace of the Church though not so learned as he Not only Dr. Holesworth but I heard also Dr. Brownerig and two more Episcopal Doctors consenting to it had it pleased the Bishops as I doubt not but it doth Dr. Reynolds whom though I scarce ever saw I must ever Reverence for his Pious Gospel-like and Learned Labours I doubt not but it would have pleased our King it being that Form which moderate men would not have opposed And had the Liturgy been throughly purged from what is offensive in it with other prayers added in Scripture-phrase and not so imposed to take away the use of our gifts in any Ordinance a strict Law made and prosecuted for ejection of scandalous and insufficient Ministers Men placed in Government Orthodox and acquainted with the Power of Godliness indeed which His Majesty declares He will promote An Act established for sanctifying the Sabbath and other things for which His Majesty hath excellently declared the Church had been in a recovering way blessing the Lord for our Physician as we have blessed Him and do bless Him for His Gracious Moderation His easing us of the Burden of Humane Ceremonies and what He hath declared concerning tender Consciences But here comes in Dr. Gauden one that pretends to be an Assistant to the King in the Cure a Chirurgion or what I know not but instead of carrying on the Cure sets it back very much It is not a little paper and ink this man hath spent in our divided Times I wish I could say his scope had been healing but that I cannot for his Sarcastical Pen hath dropped as much gall as ink against those who are not of his perswasion What addition of Argument he hath made to the Subjects he hath defended in these disputing Times I know not unless it be his Ocular Demonstration for Episcopacy in a very pretty Gay a Lay-mans book the Gay might be of use when Children cry Nor do I know what person of judgment that hath skill to distinguish between a great word and a strong Argument he hath converted to his Episcopacy I dare say not many by what I heard from a learned man Episcopal Liturgical one of Dr. Hammonds great friends for when his first Book came forth with that magnificent Title Hieraspistes I mentioned this Book that Dr. Gauden had put forth unto him he made a Pause before he gave me an Answer then all that he answered was this Good store of words Surely if his own Party were not pleased with his Writings judicious men of a contrary perswasion would not be converted by them For this discourse of his about the Liturgy I heard of it long before I could borrow it and resolved I was I would not buy it else I had considered his Considerations sooner A general distast I heard it gave to sober and godly Ministers and some I am sure complying with His Majesties Declaration when I came to view it I found it just such a thing as he scoffingly compares the Devotion of some men unto that pray not by a Liturgy Like a great skain of yarn Page 7. course and snarl'd Such I say I found his Book full of words so immethodical that I could not tell where to begin to answer it I must then do by his Book â—s we do by such skains break off what pieces I can lay them in order before me to use them and throw away the knot Thus then I cas'd his Book First He pleads for the necessity of a Liturgy from the singusar benefits of it Secondly He takes into consideration our Liturgy in which Considerations 1. With extraordinary Caution he doth almost acknowledge some small faults verbal defects minutes little errours next to nothing 2. He answers the Objections against it with zeal 3. He commends it yea so admires it that the man is transported and though Rhetorick be his glory yet even that is defective and cannot perform its work till he hath given it that honour which is due only to the Word of God This he doth from several Heads scattered up and down 4. He exhorts or commands us all to the use of it Some other things come in collaterally but this is the best method I can make of his consused piece for which I am forced to turn backward and forward to get things into any order Part. 1. Sectio prima FOR his first Head Liturgy which though variously and more largely used he confines to Forms of
Liturgy is He commâ—nds Liturgy His high commendation of it and here I must go search up and down to get things into a method I will do it as well as I can First He commends it from the efficient causes of it these were saith he Martyrly men who composed our Liturgy p. 3. Answ 1. Did Martyrly men compose it all you will not say so I hope I think the Romish Party did much of it from whom they took it Secondly However distingue tempora they came new out of Popeâ—y the Nation wedded to that Whore in a time when there were not so many well-qualified Ministers in the whole Kingdom as were lately in one City that of London Rare to find a Pulpit with a Clapper said father Latimer forced to admit meer reading Protestants well-affected to the true Religion into the Ministry But what must we enjoy the Gospel an hundred years and men not grow in knowledge gifts and grace Will you shame the Gospel Promises and English Christians Must they be ever children I am confident if those worthy men were now alive and knew what the Lord had done for the English Ministry they would abhor to impose as you would have the Liturgy imposed only this remember we honour those Martyrly men more than many of your perswasion have done or do it were well if all abhorred that Bishop of Rome as they did Secondly He commends it from the Matter the excellent matter for the main must still be retained p. 3. If it be only the excellent Matter let it stand but if you will only purge some verbal defects as you say I fear you will leave something that is not excellent The Reasons shewing the necessity of Reformation c. published by divers Ministers shew more than verbal defects I pray answer that Book like a Divine and Lawyer Mr. Powel with whom though I agree not in all things hath observed sixty nine offensive things in that Liturgy you may please to consider them Thirdly Whereas great offence hath been taken at the Form of it popular responds versicles intermixtures abbreviations abruptions stops with a present posting on again with a Let us pray when prayer before was in hand Thirdly Now he commends it from this Form the popular responds pag. 34. which he calls the Ecchoes of humble and intent affections and in the two honourable Temples finds they excite the Ministers affections c. Answ 1. Yea Sir your Templars are Lawyers I suppose and as for Lawyers unless they be a very few they are crucified men to the World they keep firm to their Baptismal Covenant forsaking the Devil and all his works the vain pomp c. But in other Congregations where we have persons very vain love money abhominably drink Sack like fish and very Drunkards rap out Oaths commonly unclean scoff at the power of their own professed Religion to have such as these in our Congregations only to make the responds when godly men will not come at us to hear the Service this makes a Ministers stomack sick instead of quickning his affections Secondly I pray Sir can you prove that this was the Form the Lord appointed at his Temple I have read in the Word of the peeples saying Amen but I never read this kind of worship Thirdly Then it seems the Minister is not the mouth of the people their own mouths speak for themselves and why should not the Minister say Amen to their prayers Sectio quinta 4thly HE commends it from the final Cause the more August and Reverent worship of God c. of which before only pag. 27. I find another it is to be the main Standard Test and measure of our publick Devotion Answ I pray open your meaning what is the Test and the Matter of it I pray first make it pure and when it is purged yet we abhor to give that honour to your Book which is due to the Lords prayer and the Word of God onely But do you mean the Form of it then it seems we must make our prayers with popular responds intermixtures abruptions c. It 's our measure you say How is that as on a Yard-wan they have one Nail two Nails a quarter of a Yard c. so they measure cloth So if we will make a prayer of three short lines or six c. we must measure by this where we have variety of lengths and thus we must make various prayers sutable to this main Standard what else you intend I know not by your Measure Fifthly He commends it from the effects pag. 12 13 18 33. It is the Bulwark against first Romish Superstition as the Mass and Popery First For the Mass while Bread and Wine are so consecrated and communicated as in the Liturgy we shall for ever keep out the Masse Answ 1. What the Doctor means by Consecration I know noâ— how others understand it I know but I can see nothing in the Book that is done to keep out Masse that is not done by other Ministers who yet stumble at a Liturgy imposed upon all a strange Argument that onely by reading of the words the Mass is kept out else nothing that makes against the Mass in it but we use Secondly But doth not your Book by commanding kneeling do something which may help in the Masse till Transubstantiation began to be started kneeling was not known you know the gesture for some hundred years was quite opposite Secondly it is a Bulwark against Popery he saith Answ 1. How then did Bishop Davenant prove Papists ought to be compelled to come to Church for as to our Liturgy he saith Determ 27. What is there in it that is not approved of Papists themselves which he thus confirms That some of the Bishops of Rome have offered to approve our Form of prayers provided we would accept it by their Authority Secondly Why then said one of your Bishops The Service-book of the Church of England was now so dressed that if the Pope should come and see it he would claim it as him own but that it is in English Yea the Papists boasted it was a compliance with them c. You would seem to be afraid of Popery I know who is and he that reads Bishop Bramhal's book printed at the Hague will fear more Why then was that passage left out in this Liturgy against the Pope which with divers other things makes us sure this is not the Liturgy which the Law established Thirdly It is a Bulwark against Anabaptism for it maintains Baptismal Regeneration and this you are forced first to prove as well as you can knowing it is one of the things that give offence and will do Had you carried this stoutly I would have given you many thanks and said it was a strong Argument though it doth not follow we must be tied to a Book I observe two things in your discourse 1. You give this Regeneration to all Infants baptised 2. You mention nothing
Worship are in our places and capacities bound to abolish all things abominable for their unprofitableness and inexpediency but in our places we can onely enforce such abolition by declaring against and not receiving assenting to or admitting as the standing order of publick Administrations that which in our consciences we are convinced is so inconvenient or otherwise qualified that it ought to be abolished as the Jewish did so the Romish Rites must lose their dignity by non-submission to them That our Service-book may be abolished without sin none can or will deny whilst the exceptions against it corrections of it Apologies for its faults and defects with the confessions of such who contest for it do proclaim it an humane Constitution subject to corruption and inconveniency and thereupon alterable at humane pleasure Three things necessitating the Church to abolish what is humane though in it self good are written on our Liturgy in most legible Characters First The similitude and symmetry of it unto the Popish Sâ—rvice and Religion wherein it is both movâ—ns minding us of those superstitious dreams and fancies which dictated the order and at first occasioned the use of the several parts thereof as the Sacrament of Pennance Doctrine of Venial sin and Pâ—iestly Absolution the ground of the Confession Misreatur and Absolvtion the miraculous efficacy of the words directing the Kyrie Eleyson with the three-fold sin Original Venial and Mortal which directed it to Father Son and holy Ghost the sanctifying influence of the words of the Pater Noster making it necessary to begin and end nay essential to every act of Devotion and duty of Religion the miraculous power of particular Rogations the Reason of the Letany the hearing of the heavenly Quire which is suggested as the occasion of the Angelick Hymn and so of other parts which I cannot stand to mention but also movens inclining and apting us to receive and again professe that form of worship with little variation or difficulty This similitude and symmetry is apparent by these things 1. The original Extraction of it was and it cannot be denied from the Romish Breviary Ritual Missal and Pontifical Fox Acts and Mon. p. 1272. 1273 1274 1275. into which it may be with ease again resolved 2. By the order and several parts thereof which must run unto Romish fancy for a rational soundation the Word of God and nature of the duty not dictating any 3. By the groundlesse Insurrection of the Rebels of Devon and Cornwal on the introducing of it into the English Church witnessed in the Expostulatory message of King Edward the sixth in these words As for the service-Service-book in English it hath manifest Reasons for it pag. 1189. and yet pâ—rchance seemeâ—h to you a new Service and indeed is none other but the old the self-same words in English which wâ—re in Latine if the service of the Church were good in Latine it remaineth good in English for nothing is alter'd but to speak with knowledge what was spoken in ignorance 4. The attractive influâ—nce it had on the Papists who for eleven years in Queen Elizabeth's time came to Church without any conversion to true Religion Abbot Bishop of Canterbury in his Explicatio illustrium quaestionum c. 4. p. 112. Morton's Appeal p. 46. but on the conformity of the English to the Romish service on which ground Pope Plus the 4th and Gregory the 13th offered to confirm it and the Fathers of Trent assured our Catholick Nobles that the Pope might do it without any dammage to the Catholick Cause And the Messengers from Rome entertained here by Secretary Walsingham at their return wondered their Lord the Pope was so ill advised or at least informed as to Interdict a Prince whose service was so like his own and caused the Bull against the Queen to be recalled 5. Bristow's Motive 34. The assurance Harding Bristow and Carrier those seducing Jesuites gave themselves that they might yet convert England to the Catholick Church whose Service and Ceremonies she yet retained Confid p. 45. sect 8 9. the lâ—st of whom saith expresly The English Common-prayer and Catechism containeâ—h no point of Doctrine contrary to the antiquity of the Romish Service 6. The Service was and yet is the Engine of Accommodation between Rome and England on the designed Spanish Match unto which none was more potent than the similitude and symmetry of the English to the Romish Service Cabala Lord Keepers Letter to the Duke p. 79. of which that the Court and Clergy of Spain might be convinced the Bishop of Lincoln then Lord Keeper caused the English Liturgy to be translated into Spanish by a Franciscan seeming Protestant and sent it to the Duke of Buckingham there resident to obviate the Exception Ecclesiastick policy lib. 5. sect 28. and facillitate the Enterprise This to some seemeth an Exception of no value and I concede to the learned Hooker that 't is too hard to say in nothing we may follow Rome for in what they do as men Nature will necessitate what as prudent men Discretion will advise what as Christian men Religion will constrain us to conform But our stumble is at what they do as Romish Babylon for as such disordered and superstitious service is derived from them and the difference is vast between Scriptures Sacraments and Ministery which must not nor can be changed because they passed through a Romish Chanel and human Constitutions of Method and Order which ought so to differ from as to speak detestation of what is Idolatrous and determine an incapacity if possible of being thereinto again resolved The removal of the High Places did not more advance the Reformation than the not-demolishing them did occasion and facillitate Israel's backsliding in Religion Sure I am the Primitive Fathers and our Protestant Writers apprehended God's mind to be that His People avoid the Symbols as well as abhor the Substance of False-worship and infer it from Exod. 23.13.20 Zech. 13.2 Deut. 7.15 Isa 30.22 1 Thess 5.22 Jud. 23. and interdicted in their Councells conformity to the Jews or Heathens in their Festivals Eusebius devita constant lib. 3. cap. 17. observation of Easter Fasting on Sundays Monuments of Martyrs adorning their houses with Bay-leaves and green Boughes and bringing Wine and Cakes to the Church and the like Concil Cartha Can. 5.14 15. Bract. Can. 32.73 Con. Phi. Can. 27. De Corona militum lib. de Idolatria August Confess lib. 6. cap. 2 Confutation of the man of Chester fol. 54. against all which * Tertullian urged with much earnestness our Arguments as doth also Ambrose to * Monica the mother of Austin who are seconded by Calvin Musculus Beza Zanche Peter Martyr our own Fulk Jewel Andrews Sutliffe and who not against the Papists in many things Rejected and the Rejection thereof defended by this very Plea And Bishop Pilkington in our very case of the Common-prayer book confesseth That in Mariage which is least offensive
and many other things we are too like unto the Papists and that it is our fault generally that we differ no more from them in all our Ministry I wish we find men convinced of the Nature and resolved for the Duty of Seperation from Babylon and Antichrist of which if they doubt they may well plead for this grand prop of their uniting Fabrick so suitable to what is catled Catholick Religion but for us we judge Separation not sufficient unlesse it proclaim Detestation and resolve union to be the result of Papists murning Protestants and cannot but endeavor to abolish what is like and suitable to their service But Secondly The Scandal given by this Service-book doth constrain the abolishing of it That it hath been a stone of stumbling and Rock of offence unto the sin of some and sufferings of others no observing Protestant can possibly deny and it hath been made most plainly legible by the troubles of Frankford constant complaints of men fearing God in the times of Queen Elizabeth and King James at the Conference at Hampton Court Anno 1603. the Corrections promised though not performed the Apologies and Challenges of the silenced suspended Ministers of Lincoln Devon and Cornwal the High Commission and Visitation Censures the earnest Petitions and importunate Remonstrances from London and all parts of England the Commotions of Scotland sinful separations from the Church of many weak men hereat scandalized obduracy aad ostentation of the Papists complaints of the Reformed Churches and finally by the concurrent judgment of the lare * Preface to the Directory Assembly of Divines and Determination of Lords and Commons in Parliament Assembled on this ground and consideration among others laying it aside by their * Ordinance for taking away the Common-prayer book Jan. 3. 1644. Authority unto the unspeakable joy and content of many pious and prudent men That offences and stones of stumbling occasions of sin or ruine ought to be taken out of the way and abolished none that know the word of Christ Mat. 18.6 7 8 9. the wariness and warnings of the Apostle who would rather never eat fiesh than offend the weak 1 Cor. 8.9 10 11 12 13. Rom. 14. or the worth of immortal souls can or will deny Thirdly The scandal symmetry of the Service-book doth not so much satisfie us and stir us up unto the desire of abolishing the same as to see it so shamefully Idolized by not only the Vulgar but such as affect to be accounted the Fathers of the Church in which respect it calls as loudly for a zealous Hezekiah to make it a Nehushtan and break it in pieces as ever he did the Brazen Serpent This Idolizing of the Service-book is grown most obvious and common having been super-superlatively expressed by the applause of it acclamations for it as the unum necessarium of salvation only way of Gods worship and all of piety unto the thrusting out Preaching and planting in the Church a Reading Ministry appropriating to it the effect and attributing to it the honor of all Gods Ordinances palliating all prophaneness and neglect of piety by the bare use of the Service-Book and zealously persecuting unto bonds and death if possible all that decline to use it thinking they do God good service I have been often astonished at the high devotion to it D. John Gauden and commendation of it by meaner persons but the considerations of our Antagonist hath scrued it to that heighth that if it presage and provoke not its utter extirpation I cannot but conceive men want sense or zeal In his florid expressions he thus extolls magnifieth our Service book unto that heighth that I tremble to transcribe his terms This Liturgy is the most excellent means to preserve the truth of Christian and Reformed Religion Considerations of the Liturgy pag. 10 11 12 42 43. it is necessary for the holy harmony and sweet communiou of all Christians mightily conduceth to the salvation and edification of the meaner sort of people the Christian Religion cannot easily be planted nor thrive among the Countrey or common people without a setled constant Liturgy imposed and used nor can the Reformed part of Religion be preserved in England to any flourishing degree without the Liturgy be maintained as the firm and most impregnable Bulwark against Romish Superstition upon the Liturgy dependeth the peace and unity of this Church as much as the House did on its Pillars which Sampson pulled down The Liturgy is the only bond of Loyalty Love and Duty to Soveraign Majesty the only Basis of Glory Charity Vnity Safety Reformation and true Religion that in the variation of the Liturgy England must shake hands with all these And much more to this purpose in which if he say true we must cast off Confessions of Faith cease from Catechising silence Preaching suspend Statutes slight Sacraments receive and read the Service-book the Ark of Gods presence assurance of Salvation all in all of Piety and Morality Almighty instrument to convince of sin convert to God conjoyn to the Church confirm against Error and conduct to Glory It is sure time and reason this holy Book be placed on the Altar handled and opened by the Priest only with no less reverence than the Jews Thorah or Papists Mass-Book or rather cast out of the Church with indignation But our Second Exception against the Service-Book on which we pray we may not be pressed to the use of it is this 〈◊〉 The form and onder of this Liturgy is Superstitious Second Exception against the Liturgy or unsutable to Publick Solemn Worship I shall not now meddle with the matter of this Book which by its ambiguous phrase is obnoxious to the Exceptions taken to it Be that good yet forma dat essentiam the form and order must constitute it solemn publick worship And in that I conceive something will be found Superstitious an evident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will-worship humane invention without beyond divine prescription His Spiâ—itual House pag. 144. I must tell Mr. Masterson who affects that term it seems to be a plain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an over-earnest importunate unwarrantable approach to God which can expect no other Answer than Who hath required these things at your hand not directed by the Word or dictated by the nature of a duty but founded in the superstitious fancies of men Of which nature I judge these particulars 1. The whole extraordinary Service Epistles Gospels Collects and Lessons appointed for Wednesdays Fridays Lent other Holy-days whichmaketh a difference in days and gives them some dignity above others and sets them in a parity with the Lords day sanctifi'd by God our Saviour and that in honor of the Saints or memory of the parts of our Redemption which abstractedly considered are mysteries not mercies and this without any appointment of God See my Fastning St. Peters Fetters Sect. 3. pag. 55. who only can make Time holy or
a fixed possture of body and mind without unnecessary variation of place or gesture from Desk to Table now kneeling anon standing and therefore transient salutations affectionate friendly Christian wishes quickning versicles desultory short options by leaps and starts which may beseem Ejaculatory cannot square with the more serious and composed frame of solemn Prayer 4. These expressions must be openly uttered by the Minister the People attending the same in silâ—nce that on due apprehension they may give their assent and enforce it with their Amen for the Minister is their mouth to God and Amen is the part and onely part that good order and Gods word doth appoint the people in their Assembly and then their popular Responds concurrent Acclamations the peoples Rogations supplicative or deprecative Options on the Ministers rehearsal of Mercy Misery or Duties do square better with the confused vulgar clamors condemned in the Heathen than chains solemn publick Prayer 5. These expressions must be uttered at once in a set and continued discourse without interruptions by intermingled duties unnecessary stops abruptions salutations versicles responds abbreviations pauses and postings on again with a Let us pray when nothing but prayer is in hand all which do better sute the sacred phrensie of the fanatick Heathen Priests in their Idol and fantastique service and devotion than that solemn Worship of God which ought to be the result of the spirit of a sound mind On consideration of this unsutableness to solemn publick prayer I should have told the learned Hooker That though God as a great God knoweth our wants and is more gracious than to make His Answer depend on the artificial order and method or frame of our prayers yet when in the sight of men wespeak with God after the manner of men Ecclesiastick polity lib. 5. sect 34. pag. 253. it is our duty to speak in that gâ—â—ve serious and composed order that may bespeak us men of sound minds and so sensible of the nature of the Duty and Majesty of God worshiped in it that our Rudenesse may not engender Irreverence and expose our God and His Service to the scorn of men Nor is it an argument of any force that our first Reformers rejoyced in this Service and the Non-conformists themselves used it For we must not be acted by Example but Rule and conceive our case different from the one and the other To the first the Infancy of Reformation might rejoyce in and grow up under that order of Divine Service which the adult estate thereof must cast off because some of the Martyrs rejoyced in some broken pieces and rude Translations of the Scripture must we therefore be therewith contented and not correct them We our selves at the first comming out of Popery should have thought a Bohemian Cup at Sacrament or a Masse in English to be a very high attainment not knowing things more excellent but when enlightned must not therein acquiesce Calvin wrote to the Church at Franckford that if godly Religion had flourished till that day there ought to have been an order of Service better corrected and many things clean taken away And shall we who have enjoyed true Religion more than 80 years since that time yet continue and contend for that Service-book as if ashamed to give place to better things We must indeed confesse the Non-conformists used some parts of this Service but we humbly conceive our case is different from theirs they had been educated under and insensibly yoaked with it and drawn to subscribe a promise to use it and None other by reason whereof they groaning under it as their burden were to consider how to obtain a Regular Release from the corruptions which by reason of the peace of the Church credit of their Ministry and sidelity as far as might be to their Promise prudence did forbid to cast off with violence wherein yet there wanted not some witnesses against it But our case is to take on us not cast off the Service-book on just grounds and by lawful Authority laid aside to which we generally were not engaged wherein we may well be warned by the burden of our Progenitors and have reason to look before we leap the rather because we are under a sacred Oath which will duly if not directly bind against it And this leads me to our third Reason for not receiving and using the Book of Common-prayer which is this The Common-prayer book hath been expelled by a lawful Authority and stands excluded by a most publick National Third Exception to the Liturgy solemn League and Covenant That the solemn League and Covenant is just and lawful in its Matter and publick and National for its Quality I have demonstrated in my Fastring St. Peters Fetters It s positive exclusion of this service-Service-book will be evident on these Considerations 1. Every of us stand obliged in Sincerity Reality and Constancy to endeavour Reformation of Religion in England in Worship according to Gods Word and the Example of the best Reformed Churches But the Word of God allows not nay it condemns an order of Service which is symbolical to Idol-worship superstitious and unsutable to solemn publick Worship and no Reformed Church hath received and used our Service-book Not using Corruption is the least act of our Endeavour for Reformation that we can perform 2. We are obliged to endeavor to bring the Churches of God in the three Kingdoms to the nearest conjunction and uniformity in Worship And that must be by bringing Scotland to receive our Liturgy which must be done by convincing them of its consonancy to Gods Word and conformity to the best Reformed Churches and that before their forme of worship we have sworn to preserve if in this point any be better than themselves for bellum Episcopale hath already proved too feeble an Argument or by considering their Directory and getting it established in the two Kingdoms unless the Word of God and Reformed Churches can point us to a Medium of some purer way of Worship 3. Preface to 〈◊〉 Directory Though the Directory was not directly and explicitely Covenanted yet the Assembly of Divines advised the Parliament ordained and Ministers of most Counties of England received and attested it in pursuance of their Covenant as most agreeable to the Word of God and example of the best Reformed Churches and the Kings Majesty hath graciously sworn to use it in His Royal Family and â—n the same principle give his Royal assent to the injunctions for it passed or to be passed and endeavour to establish it in all his Dominions Now Lex currit cum praxi and Oaths are well interpreted by concomitant and subsequent actions I think it worth the serious enquiry of such who pretend and pursue a correction of the service-Service-book whether the Directory be not according to the Word of God and example of the best Reformed Churches and how far the Covenant b nds unto it lest by a correction our King and Kingdom
Commission it ran thus Matth. 28.20 Teaching them to observe all things whatsoever I have commanded you but you turn the Commission thus Teach them to observe all things in my worship whatsoever I have not forbidden and that in particular also else you might know I have forbidden the Doctrines of men in general Mar. 7.7 and the second Commandement should tye you close to my Institutions To conclude these things I find amongst you after a solemn Covenant made on the contrary and for extirpation of these your humane inventions I am not of your Faith Doctor that Paul would rejoyce but would send you such a kind of Epistle as he did to the Galatians Sectio Nona THus I have done with all the strength I can find in his Book onely p. 31. he strains his Rhetorick to the heighth to set out the expcellency of the Liturgy and the mischief that must befall us if it be not imposed I will not weary my self to transcribe all his words thus he begins Nothing will be considerable in England for publick piety honour order beauty c. if in this point of publick Devotion Ministers and People be left to eternal variations c. And in the close of it thus Farewel the Glory Charity Unity and Safety of England farewell both Reformation and true Religion Give the Orator a Humm but not very loud for his Divinity deserves a Hiss I shall consider this presently The things which he touches collaterally I thought to have spoken to as the fault he finds with many Presbyterians for not using these words in Ordinations Receive ye the Holy Ghosâ—â—p 20. But I must now let it alone onely leave this with him if he will please or any of his perswasion to maintain this Thesis viz. That Ordination by Presbyters is not Ordination according to the Scripture if he can carry it I will be ordained again or if he will prove those words he hath mentioned to be essential or ought to be used in Ordination The other thing is pag. 28. his calling for Coercive Authority to be given to the Bishops by the King I cannot but smile to see how the stupendious vertue of Episcopacy to heal Schism for which it was first invented by men is now proved to be a fallacy What will not great Titles Lordships and Riches do the work but you must call for a Civil Law of the Nation You use to laugh at the poor despised Presbyters Had they a Law which you call for they could have done something But will not all your greatness and favour of great men be sufficient you have shamed Episcopacy extreamly for now we see it is the Law of the Nation not your Episcopacy which can heal our Schisms or do any good in the Church Now I come to his Exhortation to the reading of the Liturgy having before pag. 5. charged Ministers with peevishnesse ingratitude schismatical petulancy pride if now they were averse but pag. 41. he gives his Motives One is The remembrance of the sore Tribulations which we have felt and fear'd Very true we do remember them and have not forgot the causes of them why did you not set them down When we see the same things which afflicted the Church before coming so near us again we do fear it indeed His other is The Kings benignity and gentlenesse c. Blessed be God we have such a King to stand between you and us else we see how it would go quickly with us â—ut Sir we are at a stand about reading it upon these grounds First Many are scrupulous about the lawfulnesse of using such Forms being thus imposed for we find no Divine Authority for the imposing such Forms upon all men because the Holy Pen-men were directed and inspired by God to pen a prayer for the use of the Church at sometimes that therefore ordinary men may impose their Forms on able men qualified by God so as to take up most of the Ordinance of Prayer publickly we think it to be a lame consequence You should shew us what ordinary men made their Forms and imposed them on those who were able to pray without them as for your part you give not one Scripture-ground and your Reasons being weighed are found very light Secondly Though His Majesty hath declared yet the Parliament could cast out His Declaration and as for some of the Bishops they can act contrary to His Declaration imposing the Canonical Oath on some who have had His Majesties Presentation and denying Institution and Induction for refusing it Now we fear if we should begin before the Book be throughly purged we shall be forced to go forward over shooes over Boots and when we have blemished our Ministry which Paul was tender of by beginning if now we will not go through-stitch the Bishops will turn us out For we cannot forget the High Commission violence used against sober pious Conformists who did use the Rites directed in the Service-Book and yet were censured for not pasing it with the Prelates to rail-in the Table and bow to it and use other Ceremonies not therein directed nor yet the face of Bellum Episcopale animated by the hope of Scotlands receiving the Liturgy nor the Plaints pressed on the Parliament by multitudes oppressed with Bishops and humane inventions to which if men can now again return I must conclude they shew themselves very blame-worthy for raising such stirs as were occasioned by their pressing groans Thirdly We find that some have begun to read where they thought they could most safely according to His Majesties Declaration presently the Christians who walked most close with God were offended the Ministers lose their hearts and other men because all is not read they are offended also and thus a man loses all Fourthly When I observe who they are that are so hot for this Liturgy I find out abundance of men who can rap out Oaths and such as His Majesties Excellent Proclamation against vicious profane persons would reach these are very hot for it some Formalists and but very few Christians that know the power of godliness care for meddling with it now I thus think with my self Can this be of God what spirit Acts these profane ones I know Again on the other side If any men know the work of Regeneration of Faith with power and are afraid of sin walk up in good measure to Gospel-Rules have their Families in order the body of such people distaste it Now I am assured God gives his Spirit to his people and it is something to see the chief part of that people twenty to one decline it I know not how to Answer this Fifthly From that Sacred Oath and Covenant wherein we have sworn to the most High God to endeavor the Reformation of his worship according to his Word and the example of the best Reformed Churches First As to the VVord of God we know no Text of Scripture which will warrant this Mode of worship we much desire to