to the Reformed Church of England have made it their joynt designe to despise decry and destroy our Liturgy under pretence of I know not what new Modes and extemporary Abilities yea it was a great Jesuitick Artifice and back blow used by some to averre though falsely that the English Liturgy was nothing else but the Romish Missal or Masse-book turned into English 'T is true some things very Scriptural devout and excellent which the Roman Missal had taken and retained after the forme of the ancient Liturgy of the Church were severed and taken as wheat from chaff and jewels from dresse by our wise Reformers and preserved in the English Liturgy conforme to pious and unspotted Antiquity But nothing of the Romish corruption in Doctrine or Superstition in Devotion was retained in our English Liturgy which took nothing either of our Doctrine out of it but what was first in the Scriptures nor ought of devotional expressions but what were either used in the ancient Liturgies or were agreeable to the true Faith and nature of the duty No nor did the Church of England retain any ceremonies as the Crosse Surplice Standing up at the Creed or Kneeling at the Lords Supper but what were above a thousand years old and most in use when the Church knew nothing of Papal Usurpation or of Romish Superstition as is evident in the Histories Councils and Fathers of the first 600. years and being things in their nature indifferent were for their decent and devout use left by Gods general Commission to the liberty judgment and authority of this as any other Church within its own polity and communion to use and inpose As for the real and useful gifts of learned and discreet Ministers in Prayer as to Invention Judgment Memory and Expression as I do very much esteem them when used with humility gravity discretion devotion and sincerity nor doth His Sacred Majesty deny any Ministers such an use of them as may be advantageous to Religion and the peoples souls good according to those many particular occasions and instances which no to all those who in earnest have most need of some boundaries set to them not hereby to stint the spirit of prayer as some fear which consists in a judicious humble holy fiduciary and servent assent to what is prayed agreeable to Gods Word of which hearers as well as speakers and people as well as Ministers are capable but wisely to order and limit the profuseness confusions and straglings of Ministers private spirits which are many times as undevout as indiscreet The serious and speedy review of the English Liturgy much desired by some and not much opposed by others that are learned and sober men which is also graciously promised by His Majesty in his late Declaration as it can be of no more inconvenience then a New Translation of the Bible was if it be to the better so I hope it may be of good use for the explaining of some words and phrases in it which are now much antiquated obscure and out of vulgar understanding which is no newes after 100. years in which Language as all things under Heaven suffer some change Also it may serve for the quickning and improveing of some passages which seem lesse devotional and emphatick than they may easily be made also for the supplying of some things in point of dayly praise and thanksgiving to God which duty seems lesse full and explicite in the Liturgy for the frequent Doxology of Glory to Father Son and holy Ghost as it is ancient very excellent and Angelical so it might well bear some larger Expressions of praise and thanks to God whereby to set forth the grounds causes and just sense we have to give all glory praise and thanks to the Eternal God and the ever-blessed Trinity for his infinite and undeserved mercies dayly bestowed upon such unworthy sinners for this Life and a better This work once well and wisely done as it may by Gods blessing much tend to the satisfaction of all sober Christians so it will not be any thing to the reproach of our Church and of the Liturgy in the former plainer wayes of Worship as either defective or incomplete for the main which they in no sort were but very sober good and sufficient as to necessity only as one day teacheth another so there may be as in all outward forms of divine worship both harmeless additions and innocent variations yea and sometimes inoffensive defalcations of some redundances according as men and times and words and manners and customes may vary Therefore as in lesser things I can humbly and cheerfully consent to such pious prudent and improving alterations of the Liturgy as shall seem meet to the piety and Wisdome of His Majesty whereto all mens piety and prudence in private and publick capacities ought to be servient so my judgment is that the Liturgy of the Church of England as to the main and essentialls of it in Doctrine devotion consecration and celebration for matter order and method may in no case be maimed rudely changed or odly deformed for it was very conform to the Word of God and fitted to the nature of the several duties as may easily be made appear by putting to all the Book of the Common prayer in the margin those parallel places of Scripture which either for Words or sense are very consonant to it which work is easy to be done and prepared by me if it may be thought usefull and acceptable for God forbid we should be commanded to say Amen in any part of the publick service of God to which the Word of God doth not encourage us in faith and so God himself and his Spirit say Amen with us for the Word and Spirit must go together in all our devotions This endevour to fortifie the Liturgy by allegation of Scriptural strength and consent will not onely satisfie the consciences of all that are scrupulous upon that account but also stop the mouthes of those evil speakers and confute the intollerable confidence yea impudence of some who of late as I know one Minister and heretofore have blasphemed the Liturgy and the honour of the Church of England as if it began its publick Devotions with a lye for so these inpudent or ignorant men dare to speak alledging That because the first sentence in the Book of Common Prayer is not word for word in that place of Ezekiel which is cited in the Margin Ezekiel 18.21 22. Ergo It is a lye 'T is very true all the words of that Sentence are not in that place cited in the Margin nor could the Composers be so blinde as not to see the Verbal difference between them nor did they cite that place in the figured Margin to shew the literal samenesse of the words but the Evangelical soundnesse of that sense which is more fully united and comprehensively set down in the Book of Common Prayer than in that
the factious Vulgar reduced to so low an ebbe both as to respect and subsistence that having shifted from one sequestred Living to another at last he was outed of all and having a great charge which hastened the armed man of poverty upon him he made to me with tears and horror of his sad condition this confession That after much tossing to and fro he knew not now which way to turn himself or to subsist that Gods hand was justly against him because he had trusted too much to the arme of flesh and followed popular applause that having against his judgment and conscience for many years forborne to use as other holy forms so that of the Lords Prayer for fear of offending some factious and fanatick people he saw God would teach him to pray for his daily bread by his want of it and by filling him with his own delusions Not only the Liturgie reviewed and setled by Authority will be of great use and concern to the good of the Church but also that short and plain Catechisme which is in the Book of Common-Prayer with some few other Questions and Answers added to it that so it might be if not more complete yet more explicate and plain to common understandings and might be distributed into 52. heads that each Lords day might have its portion assigned which every Minister should more or lesse insist upon after he had first asked every question in the Catechism and received the answers from the Cathecumens or younger sort This would certainly keep up knowledge as to fundamentals in all and advance it both with the elder and younger people who might easily by His Majesties command and the care of the respective Bishops and Ministers be digested once for all into two Books or Catalogues one of the Cathecumens the other of Communicants the first rank of Christians to be prepared by constant catechising in the After-noon for confirmation and the standard or proof of their knowledge to be the Church Catechisme thus confirmed they might be admitted to the holy Communion and put in the Roll of Communicants as an honour and advance to their souls hence not to be removed or rescinded unlesse they be for scandal by the censures of the Church excommunicated or are self-excommunicated by not receiving at least once in half a year The expunging of them out of this Book of Communicants to be publick and solemn as a note of Infamy no lesse than of Impiety Impenitency and Apostacy this method to be begun by every Minister in his charge taking once for all a particular account of all those people in point of knowledge of whose defect he hath any cause to be jealous But I fear to seem more forward curious and solicitous than becomes any private person in these times and in so publick a concern which requires publick â—ouncills and these ought not to be forestalled or prejudged My great invitations to these suggestions are 1. First Gods wonderfull mercy to this Church and State offering us miraculous opportunities of being happy if we be not by restivenesse and peevishnesse wanting to his providence 2. The next is the remembrance of the sore tribulations which we have felt and feared and which are still summons to all sorts of men Prince and People Bishops and Presbyters that having been so long in the furnace it is fit all of us should come forth of it well refined from our dross lest a worse thing come unto us that God may delight in our constant peace and prosperity to build us up and not pull us down 3. My last encouragement is the great benignity and gentlenesse of our Gracious King who being loth to grieve any friend or foe Trojan or Tyrian whom His clemency may amend or His charity relieve is wholly disposed both in His temper and judgment to win unite reconcile bind up and heal all parts in which is any thing sound sincere and honest that by His Royall hand and Soveraign touch as He daily doth on the infirm bodies of many so on the ill-affected minds of men He may work such cures and recoveries as may make all more devoted to serve God His Majestie and each other in all godliness loyalty honesty and charity which is then best done when mens minds by such gentle means being purged of peevish proud and uncharitable humors and reduc'd to a more humble meek and Christian temper our publick fistula's and ulcers which were fed and inflamed by these distempers may come to be dryed up and healed A mercy to be obtained followed and perfected by our prayers and to which no supplications will be more effectuall then the devout authoritative and uniform use of the Liturgy or common-prayer in the Church of England which unites all honest minds includes all our common necessities craves all spirituall and temporall supplyes keeps Christians warme in their love to God in Loyalty to their King and in their charity to each other it daily propounds the summary of all necessary religion it lays and confirms in the minds of the meanest people the foundations of sound faith and saving knowledge according to Gods word it is so compleat for duties to be done graces to be obtained mercies to be enjoyed both here and hereafter that I doubt not to affirm this truth of the Liturgy That if the common sort of people duly attend it judiciously learn it and conscienciously live up to the duties and graces there proposed to them of which Ministers particular prayers and sermons are but either Commentaries Repetitions or Paraphrases there is no doubt but they shall please God and be well prepared for an happy death and blessed eternity To the advance of all which excellent duties uses and ends nothing next the grace of God on mens hearts will more contribute then Ministers grave reverent deliberate pathetick devout and constant using of the Liturgy with and before their own prayers as an excellent means by little and little to edifie common people by frequent inculcations in faith and charity also to bring in and preserve a good harmony and correspondency among the Clergy who for many years have sounded so confusedly and awkly that they were like bells rung backwards in a conflagration or scar-fire Lastly to consolidate the publick peace of this Church and Kingdome by the uniformity industry and sanctity of Ministers godly lives and orderly labours which I hope will in time by Gods blessing so move the piety and holiness of all other estates and degrees or Nobility Gentry and Commons after the great example which His Majesties charity hath given that they will find out some way of effectual augmenting poor Ministers maintenance to some such ingenuous competency as may become both the worth of an able and painfull Ministry and also the piety and munificence of this populous and opulent Kingdome this great and mighty Nation whose glory is to be furthest from idolatry and sacriledge from
a superstitious and penurious Religion from an ignorant idle and indigent Ministery The competent support of which would be a work as of great gratitude and acceptance to God so of infinite good to peoples souls no lesse then to the honour of the Nation and the advance of the Reformed Religion every way in the verity of our doctrine in the solemnity of our devotion in the dignity of our Ministry in the sanctity of our duties in the stability of our government and peace both Civil and Ecclesiasticall for that makes Ministers unquiet when they sit uneasie and hope for private benefit by publick troubles or popular complyings The authority and efficacy of the Evangelicall Ministry is as necessary to a just magistracy as the string is to the bow or the compasse to the ship or the Sun to the world or the soul to the body For a Nation without lawfull Magistracy or Magistrates without true Religion or true Religion without a worthy Ministry or such a Ministry without ingenuous maintenance or such competent maintenance without uniform diligence are such â—olecisms in reason and inconsistent with true policy as well as piety that they tend to nothing but contempt and confusion For the verifying of which we need go no further than our own late miserable experience sufficient to make any Nation and Church wise by its woes for one Age or Century at least unlesse it be condemned to such fatal infatuations as make men forsake their own mercies and pursue lying vanities as either ignorant of or enemies against their own and their posterities happiness FINIS His Majesties late Declaration is no disesteem of the English Liturgy The Liturgy as new and unwonted to many makes them lesse esteem it Higher tyes lye upon good Christians and Subjects than fear of punishment A review of the Liturgy desired by some learned and sober men The mischiefs of totall change or utter abolition of the Liturâ—y The Liturgy esteemed and used by the learnedest Non-conâ—â—â—mists of old 〈…〉 Many do the rather apply to the use of the Liturgy It is unworthy of Ministers to be now more averse from it Popular repute should be no impediment to Ministers use of the Liturgy The need some have of the Liturgy No compare between the Liturgy and Directly The esteem and desire of the most and best people of England for the Liturgy The incoveniences of some mens devotions in publick The end and use of Liturgies in the Church both ancient and moden Church-unity and solemnity in Christian Doctrines Preserved by their Liturgies Ministers single abilities far short of the Liturgy The siâ—nal benefits arising from an uniâ—…rme â—…y in the Church In 〈…〉 The Liturgy a great defence to true Doctrine as Christian A Liturgy much advanceth Christian Unity A Liturgy well composed and setled is most satitfactory to the most judicious people of England A Liturgy most necessary for the meaner and simpler sort of Christians Meer passive grace and regeneration sufficeth the infant as to that state After actual sin there must be actual Faith and Repentance The late increase of Anabaptisme by disuse of the Liturgy And so of Popery Why the Romish party are such enemies to our Liturgy and forbidden to join with us in it The enemies of the Church of England enemies to our Liturgy English Liturgy far enough from the masse-Masse-book Of Ministers useful gifts in prayer Of a discreet review of the Liturgy Small and verball variation and additions no diminution or reproach to the Liturgy No rude or reproachful change to be made in the Liturgy The Liturgy consonant to Scriptures Objection against the first sentence in the Liturgy as falsly cited Answer The impudence of that calumny against the Liturgy The need we have at present of the Liurgy Oft the length of the Liturgy The peace of Church and State must depend on the Liturgy The Liturgy nâ—t 〈…〉 liberty 〈◊〉 Bishop without authority The same Liturgy unites King and people 〈…〉 Jealousies and Wars arise from difference in Religion and Devotion Authority must 〈…〉 nd the 〈…〉 Kings The Authors inoffensive designe for publick good The Liturgy not to be left arbitrary or abrogated The Liturgy a great glory and Saâ—â—â—y to Church and State to King and people Changes though for the better in small matters must not be easily admitted The want and 〈◊〉 of the Liturgy will 〈…〉 to 〈◊〉 religion and 〈◊〉 station The innocency of the Liturgy Of Responds Of Musick used with the English Liturgy Some discreet regulation in Church Musick Of Ceremonies used with the English Liturgy 〈…〉 Every Nationall Church hath authority and liberty from Christ in ceremonies The ancient Bishops and Presbyters pâ—ayeâ—s We may have both the Liturgy and Minest as abilities in prayer The sad 〈◊〉 following the want and disuse oâ— the Liturgy The ingenuous confession of a poâ—… Minister Of the Chatechisme in the Book of Commâ—n prayer Two Books of Cathâ—cumens and Communicants The Auâ—hors mâ—tive to these humble Considerations Fervent and 〈…〉 a mâ—st 〈…〉 The excellent use of the Liturgy The way of Englands happinesse in Church and State