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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A82002	A sober and temperate discourse, concerning the interest of words in prayer, the just antiquity and pedigree of liturgies, or forms of prayer in churches : with a view of the state of the church, when they were first composed, or imposed. Together with a discovery of the weakness of the grounds upon which they were first brought in, or upon which Bishop Gawden hath lately discoursed, the necessity of a liturgie, or the inconveniency of altering the English liturgie, the utility of church musick, and the lawfulness of ceremonies : in which are mixed reasons justifying those godly ministers, who forbear the use of the Common-prayer, against the late out-cryes of the said bishop. / By H.D. M.A.	H. D. (Henry Dawbeny); Collinges, John, 1623-1690, attributed name.	1661 (1661)	Wing D449; Thomason E1086_14; ESTC R208152	100,305	119

him all the temporal Possessions which the Popes had got either from former Emperors or from the Commanders of the Lombards and added much more which his Son Ludovicus Pius confirmed This Emperor also setled the civil difference which had a long time troubled the Empire and he had a vast empire it contained Italy Germany Hungary France and part of Spain XVII Now it grew a seasonable time to impose a Lyturgy to which purpose Hadrian the Pope moved Charles the Great that it might be by his civil authority imposed Duranti rationale l. 5. c 2. Mornei Hist Papatus p. 141 Fol. Gregories Lyturgy was it saith Durantus Ad quod Carolus Imperator omnes Clericos Minis Suppliciis per diversas Provincias cogebat Libros Ambrosiani Officii comburens i. e. To which Charles the Great compelled all his Ministers with threats and punishments and burning those Books that went under the name of St. Ambrose The Learned Morney saith the same almost where we only observe That the first imposing of a Lyturgy was importuned by the Bishop of Rome and done in favour to him in Adriani gratiam saith Morney and began with a persecution but the Universal Bishop must give the Catholick Church a cast of his Office and impose a Lyturgy as far as he could XIX But after this there was no small contest one Eugenius comes and complains to Pope Hadrian concerning the imposing of Gregories Lyturgy it seems he liked that of St. Ambrose i. e. said to be his better Durantus saith his importunity caused some Holy Fathers newly broke up from a Council to meet again who to determine this difference reverently and unanimously agreed that both the Service-Book which was made by St. Ambrose and that also made by Gregory should be laid on St. Peters Altar sealed up with the Seals of many Bishops and the Church-doors should be shut and the Fathers should spend the whole night in * It were worth the while to know by what book they praied in the mean time Jacobus de Vorag Leg. aurea in vita Greg. Durantus ib. Fox Martyrol Vol. 1. Prayer desiring God by some sign to determine which of those Service-Books he would have to be used universally It was done accordingly In the Morning they go in and find that of St. Ambrose lying in its place that of St. Gregory torn in piece and scattered all about If it be a Lye Reader thou hast it as cheap as we and maiest read it in the Golden Legend Durantus and Mr. Fox his Martyrology and doubtless in many other places but in those three we have read it XX. But now what do the Fathers determine upon this Miracle We should have concluded That it was the Will of God that Gregories Service-Book being full of all manner of superstitious Trash should never be used nor St. Ambrose's imposed only lie by to be used in that Church of the Parson pleased But saith Durantus they concluded this a sign from Heaven that Greg. Service-Book or Missal should be scattered abroad and used in all Churches and that of St. Ambrose only used in his own Church The business was Gregory had been Pope but Ambrose had not Accordingly Pope Hadrian moving the Emperor Charles Gregories Service-Book was now imposed upon all Churches in France Hungary Italy Germany and in England too for here 60 years before this viz. Anno 740. Ina had subjected his Kingdom to Pope Gregory XXI By or before this time the whole Fardel of Popish ceremonies and superstitions were brought into the Church nothing wanting saith the Learned Morney but the worshipping of Images which Charles the Great alwaies opposed and wrote against yet this also was about this time decreed by the Second Council of Nice which Caranza saith was celebrated Anno 781. under Adrian and Transubstantiation for which the way was how prepared too for at this time the Lords Supper was called the Sacrifice of the Mass saith Morney And he who reads the Ecclesiastical History of the Magdeburgenser will find that all the trash of Ceremonies and all manner of superstitious usages were now come into the Church Gregory almost 200 years before had defended Purgatory and was indeed as Alstodius calls him the Master of the ceremonies he who defiled the Church with all manner of gross and abominable Superstition XXII Now from this time which was about the year 800. till the beginning of Reformation which was about 1517. in Germany did the Church of God lie hid in the wilderness some witnesses to the truths of God there were but no considerable open Assemblies the durst oppose the Popes power The Popish Mass-Books were every where used and long before the Reformation the Latine-Service was universal for to that height of folly was the Holy Father come that he could not think it enough for the Communion of the Church that they should every where pray for the same things which was alwaies done and in the same words phrases and forms which he had brought in unless they also did it in the same language And this imposing of Forms did admirably comport likewise with the ignorance and sottishness of the Clergy in the 6th and 7th age and so downward all the world knows in what a pickle Erasmus found the world in as to Learning Reuchlin and he did much to amend it XXII As the work of Reformation improved the Masse-books were thrown our in England nothing considerable was done until the 2. and 3. of Edward the 6. which was about the year 1549 and 1550. King Edward observing that Divine Service was throughout his Kingdom yet used in an unknown tongue and that in several modes here was the Com. Pr. after the use of Sarum York Bangor Lincolne c. appointed the Archbishop of Canterbury Cranmer and several other Bishops and Learned men to make one convenient order rite and fashion of Common Prayer for publick use Which they did and presented it to the king and it was imposed by Authority of parliament in the first year of his Reign Stat. 1 Ed. 6.1 In this first Book were many gross remains of Superstition Stat 5 6. Ed. 6. ● 1 ● ● The King therefore causeth it to be revised again explained and made fully perfect and this second Form was established by Authority of Parliament Anno 5. and 6 Ed. 6. and annexed and joyned so explained and perfected to that Statute adding also a form and manner of consecrating Archbishops c. XXIII These prudent Reformers considering they had to do with a people newly come out of the dregs of Popery did not think sit at once to do all that was to do In the first Edition of the Common Prayer Book they left if we remember right Prayer for the dead still to be used gave directions for using the Cross in the administring the Sacrament of the Lords Supper In the Second Edition these and other things were left out neither did they think fit at

A SOBER and TEMPERATE DISCOURSE Concerning the Interest of Words in Prayer The just Antiquity and Pedigree of LITURGIES OR Forms of Prayer in Churches With a View of the State of the Church when they were first composed or imposed Together with A Discovery of the weakness of the grounds upon which they were first brought in or upon which Bishop Gawden hath lately Discoursed the nec●ssity of a Liturgie or the inconven●ency of altering the English Liturgie the utility of Church Musick and the lawfulness of Ceremonies in which are mixed Reasons justifying those Godly Ministers who forbear the use of the Common prayer against the late Out-cryes of the said Bishop By H. D. M. A. 1 Pet. 3.9 Not rending evil for evil or railing for railing but contrariwise blessing knowing that you are thereunto called that you should inherit a blessing LONDON Printed for W.A. and are to be sold at the Royal Exchange in Pauls Chur●h yard 1661. HE who had reported to Master Williams Whittingham Gilby and others that Cranmer Bishop of Canterbury had drawn up a Book of Prayer an hundred times more perfect then ●his that we now have the same could not take place for that he was matched with such a wicked Clergy and Convocation with other enemies even he I say stood in this that Master Bullinger did like well of the English order and had it in his Study But when Whittingham had demanded that question Bullinger told him that indeed Master H. and Master C. asked his judgement concerning certain points of that Book as Surplice Private Baptism Churching of Women the Ring in Marriage with such like which as he said he allowed not and that he neither could if he would neither would if he might use the same in his Church whatsoever had been reported History of the troubles at Frankeford first published 1575. in the 42. 43. pag. A Discourse of Lyturgies or Forms of Prayer in Churches c. CHAP. I. The Interest of Words in Prayer considered both as to private and publick Prayer The Necessity of them considered as the Homage of our Lips as they restrain mentall extravagancies and are Interpreters of our Conceptions to others Consequences from this Consideration I. SO transcendent is the priviledge of coming to the Holy of Holies by the new and living way in the most sublime and spiritual duty of Prayer where the soul talks with its Creator as it were face to face Such is the nature of that spiritual performance considered in it self so momentous the Concernes for which in it we wait upon the Throne of Grace so many the directions which our Holy Father hath given us in his Word for the acceptable performance of it that we must needs be concluded unthankful to God who hath indulged so glorious a Liberty to us unjust and unreasonable to our selves who are by the Law of Nature taught to remit or intend our minds in all performances according to the moment of them and unfaithful to that Word which we own as the square of all our Conversations if we should not warily attend our Souls in so Sacred an Homage in which so much of our Interest lies not offering a Female when we have a Male in our Plock though we knew of no such Malediction as that Cursed be he that doth the work of the Lord negligently II. Whilst we view this sacred thing Prayer as our Priviledge we can consider it no otherwise than as a Liberty to ask of the Father of mercies what we or others stand in need of under the encouragements of many precious Promises nor short of his who said Ask what thou wilt even to the half of my Kingdom I will give it thee yea far beyond for the Lord will give Grace and ●lory Psal 84. When we respect it as our duty we find it is expressed in Scripture under the many notions of Seeking God Calling upon him wrestling with him powring out our souls before him c. As our view of it in the notion of a priviledge forbids us any limitations as to the matter of our Prayers other than what God hath set us so the latter obligeth us to a performance of it under such Circumstances as shall neither divert the intention of our mind nor cool the fervour of our Spirits which two things are most essentially necessary to the acceptable performance of our duty in it and so excellently becomes that most sacred performance and without which our performance is but lip-labour and lost labour yea no other than a most gross Hypocrisie and mocking of him who cannot be mocked III. Prayer being the souls Colloquy with God who is a Spirit and our Tongue which is the Organ of speech with all the faculty belonging to it and the issues of it serving chiefly if not only for intercourse with men Spirit having another way to communicate their sense each to other It is rationally apparent that there is no absolute necessity of any words at all in Prayer Haunch can pray acceptably and yet her voice not be heard 1 Sam. 1. for such necessity must either be on the Souls part or on Gods On the Soul part they are not necessary for it can long and desire without the Tongue nor yet on Gods part are they so for he not only knows what things we have need of but also what we would have before we ask them how else can he answer before we call and as be promiseth hear before we speak IV. But he who made all things for himself did not in that general design except the Tongue of man which being his creature is naturally obliged and ex Institute is otherwise obliged to his Service and as his Word hath directed its service in other things so also in the duty of Prayer commanding us to take unto us words and say c. And calling to his Spouse Let me hear thy voice for it is comely And his Providence hath for this end amongst others disposed reasonable souls into humane bodies that they should animate the tongues of men to this sacred Service Besides that experience teacheth the Sons of men that the use of the lively voice is of excellent use to fix the mind and to restrain that wild thing from such wanton diversions as it is most prone to in its exercises upon God Whence it is that there is not only Mental but Vocal Prayer and both the unquestionable duty of Christians and an use of words in Prayer is if not at all times yet at some times and for all Christians necessary by a necessity of Precept and highly expedient generally even in the Souls privatest converses with God V. But in Publick Prayer the use of words is most unquestionably necessary God hath not only allowed us a liberty to pray for our selves and in our Closets but also to pray one with and for another and also enjoyned us it as our duty and encouraged us to it by many gracious Promises It is his

the time to make a new Lytugry the Common people would have thought it a new Religion they therefore translate the old Gregorian Missal leaving out the Prayers for the Pope and to Saints and for Saints departed and a few such things as could not be used without palpable Idolatry and translate the other Prayers in the mass-Mass-Book out of Latine into English and these were some of them established by that Act 5 6. Ed. 6. Stat. 1. The truth of this any one that can understand Latine may convince himself of by comparing the Mass-Book with the Com. Pr. of Edw. 6. Where he will find betwixt 40. and 50. Collects translated verbatim and if he compares the other parts with the Roman Breviary the Roman Ritual and the Pontificale Romanum he will yet further see the truth of it XXIV Not indeed could it be imagined that those first Reformers should leave at that time all Ministers at liberty or to their own conceived Prayers when most of them were Papists in their hearts generally so sottishly ignorant and insufficient that they could not have done any thing Which very cause held in Qu. Eliz. time where 1 El. c. 2. the Common Prayer was with some further emendations specified in the Statute 5 Eliz c 28. again imposed In the 5th year of her Reign by Act of Parliament the Common Prayer was ordered to be translated into Welch and used in Wales And this is the true Story both of Lyturgies in the General and the English Lyturgy in special XXV By this time the Reader who hath not a mind to revive Pythagoras his School again and to sacrifice his Reason to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believe every thing that is told him before he hath tried the truth of it may see reason to desire the present L. Bish of Exeter to tell him if he can where those same ancient models of Lyturgies not Roman Bish Hall Remonstr p. 13. but Christian and contrived by the holy Martyrs and Confessors of the blessed Reformation of Religion are to be found The Remonstrant was challenged to make it good out of ancient Models but thought fit to wave the business in his Reply It hath been the old Plea but let them prove it if they can saith Didoclavius Or if his present Lordship of Exeter doth not think fit to answer for another yet it is reason that he should justifie his own words He hath told us in p. 8. of his Considerations touching the Lyturgy That The Ancient Churches from the very first Century did use such-publick wholsom Forms of found words in their Sacramental celebrations especially and afterwards in other holy Administrations or publick duties as made up their solemn devout and publick Lyturgies which Patterns all Modern and Reformed Churches of any Renown have followed according to the many Scriptural Examples and Expressions in set Forms of Prayer Psalms Confessions and Benedictions commended to us by holy men in all ages and by Christ himself XXVI The world is grown too wary to believe any thing of this because any one saith so and the Doctor is too wise to undertake to prove this Let him prove That Christ prescribed the Lords Prayer for a Form or that the Apostles ever used it so 2. Let him prove that in any of the four first Centuries there was any Stated Forms of Prayer used in the Church 3. Let him prove that any Modern Reformed Churches imposed any Forms of Prayer so that those and no other might be used And 4 That they did this after the Pattern of the Ancient Churches from the first Century All these things are to be proved nor is it possible to prove them XXVII In the 18th p. of that Discourse he tels us That Dr. Gaudens Consider p. 19. It is a Jesuitical Artifice and back-blow used by some to aver though falsely That the English Lyturgy was nothing else but the Romish Missal or Mass-book turned into English 'T is true he saith some things very scriptural devout and excellent which the Roman Missal had taken and retained after the ancient Form of Lyturgies of the Church were severed and taken as Wheat from Chaffe and Jewels from Dross by our wise Reformers and preserved in the English Lyturgy conform to pious and unspotted Authority We challenge Dr. Gauden and all others of his mind to make this good if they can It is true there are some things in the English Lyturgy that are not in the Gregorian Missal But let any one take Missale Romanum both the old one and that established by the Council of Trent Breviarium Romanum Rituale Romanum and Pontificale Romanum and compare them all with the printed Com. Prayer-book of 5 6 E. 6. and then judge whether he can find a 6th part of the latter which is in none of the former If he finds that there is very little added let him the learn how to trust men talking after such a magisterial rate and annexing no proofs of their words XXVIII If the Reader finds it true that whatsoever Dr. Gauden saith there is in our English Lyturgy as it is commonly exposed to sale very little but what is to be found in the Mass-book in Latine let him then go to the Bishop of Exeter and desire him for his credit sake to shew him those ancient Forms of Lyturgy used in the Church out of which these Forms of Prayer were transcribed and taken which must be immediately after the first Century or tell him what that same pious and unspotted authority is If he tels him it is Pope Gregories which he must if he speaks truth let him tell him that he hath heard that he was a vile wretch accused for a Murtherer the Father of most of the superstitious usages now in the Church of Rome one who understood not the Greek Tongue as himself confesseth a man of no admirable Judgment witness his pretented Commentaries upon Job which might have as well been upon the Revelation a man very far from being either pious or unspotted or fit for his Seat one that defended Purgatory that fawned upon Phocas the Murderer in short one of no deserved Name or Authority in the Church of God XXIX By this Discourse it appears that there was no Lyturgy directing Forms of Prayers for the Church till Pope Gregories time Anno 600. nor any imposed till the time of Charles the Great Anno 800. when all manner of superstitious usages were brought into the Church nor was it then imposed without a Persecution attending it And this Reader is the pious and unspotted Authority the Bishop tels thee of From hence thou wilt also conclude the antiquity of the English Lyturgy the reason of its first being imposed and no further reformed either by K. Edw. or by Qu. Elizabeth In King James his time it received some additions what Reformation we cannot tell XXX By all this Discourse it appeareth that there is no divine Prescript no Apostolical

full of holy learned and godly Ministers and People who cannot be cheated into a blind Belief That they are the best because such a man said so And no private Minister must presume to rate his private abilities above the Shekel of the Sanctuary From whence will easily be concluded that supposing it lawful to use Forms of Prayer in publick yet it will not follow that it is lawful to use every Form that shall or may be tendered to us but such only as for matter manner and circumstances shall appear to us agreeable to the Word of God III. We say 1. It must appear to us that the matter of those Prayers be such as Gods Word allowes us to ask of him otherwise we ask not according to his Will 2. That the mode and manner of Praying prescribed be such as Gods Word alloweth either by express Letter of Scripture or just consequent 3. That no appendant circumstance make the use of them unlawful which as to the matter and manner are lawful enough For none is so ignorant as not to know that in matters of practise a thing may ex accidenti be unlawful which is not so per se or of it self IV. This now bringeth us from our general Discourse concerning the lawfulness or expedience of any Forms to a more particular consideration of the particular Forms of Prayer in the English Lyturgy according to the Copies now printed and sold For what those were that were established by Acts of Parliament we cannot tell and therefore must restrain our Discourse to that English Lyturgy only which is ordinarily to be had in Stationers shops and at adventures from thence transmitted to many Churches V. And we cannot but take our selves concerned a little to speak in this case when the Bishop of Exeter thinks fit to brand all those Ministers that are willing to accept his Majesties most Gracious Indulgence and to forbear the use of the Common Prayer as also all those sober persons that are not so fond as his Lordship of it with restiveness inexcusable moroseness an antilyturgical humor peevishness ingratitude schismatical petulancy pride such as only fancy they could mend some words phrases in it or put some Aliasses to it such as sacrifice their judgments to their Credits yea and he had almost said Consciences too such as stand in need of it to help their frequent infirmities restrain their popular and desultory levity to set bounds of Discretion Decency Charity and Piety to their extravagancies and brands their powrings out of their souls to God without the Common-Prayer-Book with the ugly Notions of flat dull and undevout deadly tedious of a confused length like a Skain of Yarn course and snarled somtimes so dubious between wind and water sence and Nonsence faction and sedition boldness and blasphemy c. Is it not time when this Gentleman thinks not fit to speak all this with much more such stuffe in the Syriack Tongue but upon the walls in the face of all Israel in the English tongue to make some reply to let both him and the world know That though we have not so learned Christ as to render reviling for reviling nor dare pretend to an ability to give the Bishop word for word of this nature but shall willingly allow him proestasie in that Art and Practise yet we do humbly conceive our selves able to give some reasons of our present forbearance which may possibly be judged good and sufficient if the Reformed Churches my be our Judges and not such of our Brethren at home whose only desire is to have an occasion against us and know not how to find it in those things which concern the Worship of our God VI. If indeed any of us have heretofore used it and are still satisfied in our Consciences both of the lawfulness and expediency of it yea and were disposed immediatly to have used it before the Declaration of his Majesty came forth in case we had been required to it according to Law in force rather than for default to have been punished as the Bishop suggests p. 4. Or if any of us thought the iterated use of the Lords Prayer the daily repeating of the three Creeds the ten Commandments the Confession of sins and the Church-Catechism not only wholsom and convenient but also necessary as he hints p. 2. and that in the Common prayer-Prayer-Book there are only some verbal defects obsolete words c. that need emendation and we have only forborn the use of it because his Majesty hath had a compassionate eye to some mens infirmity then indeed the forbearance of it as to such Ministers may be judged what doth become judicious sober men but not knowing any such we cannot but look upon these as most false and unworthy suggestions designed to no other purpose than to beget in his most Sacred Majesty an ill Opinion of able and conscientious Ministers who as shall God willing hereafter appear have other more grave and momentous Reasons to assign why they have forborn the use of it not only in whole but in part yea though possibly they formerly have used it it not being impossible that either somthing may have intervened since their former use of it which may have rendred the same practise now in their judgments unlawful or that upon the fuller disquisition of the questions about the use of Imposed Forms in the general or these in particular they may be convinced that their former practise was their errour not after conviction to be returned to VII We shall therefore speak that we may both free our selves and before the world excuse those of our Brethren who are of the same mind with us either in whole or in part leaving what we shall say to be duly considered by all sober Christians and submitting our selves to the candid judgment of such persons as shall desire to make a judgment of persons and things according to a Rule of Righteousness and Reason CHAP. VIII The first Reason of divers Ministers not using the Common-Prayer Their dissatisfaction as to the imposing of any forms universally Divers reasons of that dissatisfaction I. IT is not clear unto us that it is lawful for all persons and at all times to limit themselves by any stinted forms of prayer Where God hath given a gift of prayer to his Ministers we cannot but think it is their duty to improve and use it if indeed God hath denied that gift unto any or by his providence any way hindereth the exercise of it we as was said before do not doubt but such persons or any persons at such times may help themselves by a form 1 Cor. 12.7 but where God hath given any that gift we conceive it is a manifestation of the Spirit given him to profit others by and that he is defective to his duty that doth not use it to that end we are yet to learn that it is not as lawful to impose forms of Sermons upon Ministers as forms of

composition and so may be altered and which hath been before defiled by being offered in an Idolatrous Service abhorred of God Let our Brethren speak to this Question and leave speaking to other things as our using the same Scriptures and Temples For the latter they know so did the Primitive Churches which yet never used the Pagan Forms of words This is not to speak ad idem VI. Because we have sworn to endeavour a Reformation in Worship and the extirpation of Superstition and what is contrary to or may hinder the power of Godliness VII Because of the infinite scandal which we must give to some of our Brethren that durst not use it and to thousands of our most judicious holy strictly living Christians and we durst not offend those little ones though we dare leave our Ministry if Authority will command one or the other VIII Because we see the number of those who are judicious sober Christians who desire it is very small but the generality of those given up to all manner of looseness prophaness and debauchery are impatient for it and rest in it 't is as the Papists Beads to them and they care for no other worship of God and we conceive it far from our duty to harden any in what we know is their sin and wickedness IX Because we are assured in our Consciences that very many of those in our ordinary Congregations who are earnest for it press the use of it upon no other account than from a Principle of malice against godly Ministers and People and desire it for nothing else but that they may have a weapon to destroy all religious persons by this is evident by experience when some Ministers have used some part they are yet as zealous to turn them out finding fault they do not read all then he doth not wear the Surplice he doth not pray the Canon Prayer he doth not say later Service Nor can we get of them any reason why they desire we should use it only 't is established by Law which we cannot believe If it were we think in matters of Gods worship somthing else must be considered X. Because the Forms appear to us very short of a perfect Model of Prayer full of obsolete words dubious phrases antique responds and such a Method through the whole as is like to none in any Reformed Church in the world nor any where to be parallel'd but in the Roman Missal nor any way suited to the spirits of Christians nor to the gravity of the duty We do not say this is so but to us it appeareth so and therefore it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 XI Finally we do not conceive the Interest and concern of words in Prayer such that there is any need at all that Forms should be starcht up for all to use those being best which the best affected heart emitteth and venteth and which best affect the hearts of others If all Ministers be not able to pray decently enough as to expressions and sutably enough as to the Matter it is because the Governours of the Church take not that due cognisance of Ministers Abilities which they ought to do before they ordain and admit them Or do not so watch over their Churches as they ought to do Let then the Errour be mended by the greater Care and Vigilance of Church-Governours not by the restraining the Gifts of God bestowed on any for the sake of some XII This is the Summe of our Apology which we humbly submit to the Judgment of all that are concerned in the great Affairs of the Church alwaies reserving to our selves further Liberty of adding any further Arguments or Exceptions professing our selves most heartily willing to hear any Arguments of our Brethren either for Forms of Prayer to be universally imposed or for these Forms in particular to which we shall give a reasonable Answer or yield our Cause In the mean time we protest against Dr. Causabons uncharitable Judgment of us That we do it to oppose our Brethren We can we dare do nothing against the Truth but are ready to do all for it But we dare not resist the Light of our Consciences And if it be the Will of God that for our Conscience sake in this thing we be laid aside as useless Vessels we humbly submit to his pleasure who is able of stones to raise up Children to Abraham and we shall pray that our Brethren may have nothing on our behalf charged upon their souls in the day of Christ In the mean time what Dr. Gauden hath said we will further consider in a few words in the following Chapters CHAP. XIII The most of Bishop Gaudens Arguments for the use of the Lyturgy examined and shortly answered Some of them retorted proving Violentum's in Logick I. DR Gauden hath so perplexed his Discourse with words and been so careless of Method that we have found it no easie thing to pick out his Arguments we could have wished that like a Logician and Divine he had proposed his Arguments strictly and followed them closely that we might have judged that his Design was with a strength of Argument in the Spirit of Meekness to convince us over whom he so provocatively insults not meerly to confound his Reader with a non-significant Rhodomantado of Phrase II. So far as we can gather he one while argues for a Lyturgy by and by for this Lyturgy and no other for which he one while argues from the Obligation of the Law another while from the Obligation of the Example of the Primitive Churches or of some Persons now living By and by he urgeth the use of it from Gratitude to his Majesty and from the contrary Evidence of Ingratitude Morosity Peevishness c. in case of Refusal One while he pretends an incomparable excellency in it another while the unblameableness of it Anon he runs a descant upon the Confusions of our Church since it was neglected After this he tels us of the Necessity of it the necessity of a Lyturgy for the planting of any Church this Lyturgy for the defending of our Church against Popery One while he urgeth it that we might be conformable to our Prince another while that we may be Loyal He tels us of the Authority of the Church as to Lyturgy Ceremonies what not He justifies not only the Forms of Prayer but also the Method the Responds yea the Musick the Ceremonies the Catechism in the Common prayer-Prayer-Book One while he tels us that men have served God day and night in the use of the Lyturgy yea that he is perswaded St. Paul himself had he been alive would have used it another while he tels us how some Ministers and people have bewailed the neglect of it O quo te teneam mutantem Protea vultu The Dr. had made our work shorter and more methodical if he had told us which of these he accounts arguments in the case and which he looked upon as strains of Rhetorick onely as to which

but evil hearts saith Tertullian Nor must our Brethren be scandalized because we will not gratifie them vuith the use of our liberty as vvell as others whom they judge interior to them in knowledge wisdom worldly station c. we can appeal to God that our hearts are sincerely troubled when vve hear of any single person in our Parishes scandalized for our omissions in the case provided they be such as are guilty of no profaneness in their lives the offence of open profane and debauched drunkards swearers cursers blasphemers unclean persons doth not so much trouble us and we dare not say but that there are some such though they be not the fortieth part of those that are zealous against us in this case But what shall we what can we do in the case for these good and sober Brethren 13. Whiles we judge the thing in it self not lawful cannot do it let who will be offended and that will be granted by all and vve have found some of our Brethren who wish vve would do it yet so ingenuous as to beseech us not for their sakes to wound our consciences But suppose we did think it in it self and in all circumstances indifferent that we might or might not do it we profess we should still be at a loss as the case stands for these of our Brethren whom we love and honour how to gratifie them We suppose it think the thing indifferent it may be two or three or ten of our Brethren think it so too and for uniformity desire we would do it possibly twenty thirty fourty others of our people whom vve see walking close with God they think it unlawfull and vvith tears beseech us not to do it They are not humorously offended but they tell us why they think it unlawful They cannot bring their hearts up to be equally affected with a read prayer as with one spoken from the immediate dictates of the heart they cannot think it lawful for us to use Modes of worship formerly used in an idolatrous service they cannot judge it lawful for the Magistrate to command any part in a thing indifferent in the vvorship of God vvhich manifestly is scandalous to any considerable number of sober Christians they think the Law of God concerning scandalizing the weak concerns Magistrates as vvell as others and that it is of the same nature with any other Moral Law not to be superseded by any humane power VVhat shall we do in this case Doubtless in all reason if it appear to us but indifferent we are bound to abstain by vertue of the command of God And our Brethren who would have us do the thing if they acknowledge the thing indifferent must yield to their weaker Brethren who are tied up from yielding to them because they think the thing unlawful 14. The sum is this God hath commanded us in things as to their own nature indifferent relating to his worship to do nothing by which our Brother may be grieved stumbled Rom. 14.21 or made weak The matter for the omission of which the Bishop of Exeter so severely censureth us is a thing in its own nature at best but indifferent we plainly see that should we hearken to our Diocesan diverse for whom our consciences tell us Christ died would be stumbled offended and made weak VVe conceive that the Law of Scandal concerns the Magistrate as well as the Subject And therefore supposing a command in that case which yet we see not vve humbly conceive our selves obliged not to disobey the Commands of the great God of Heaven and Earth Aquinas saith that Propter scandalum etiam bona spiritualia sunt pro tempore occultanda vel differenda And Hierom. of old determined Dimittendum propter scandalum omne quod potest praetermitti salvâ triplici Veritate Vi●ae Justitiae Doctrinae 15. We conclude that we judge our Bre●hren very uneven in their censuring of us for disobedience to Laws in this case of the Common-prayer when they do the same thing themselves for which they so charge us singing Anthemes and Songs c. and using Rites and Forms of Prayer in Cathedrals expresly contrary to the Statute 1 Eliz. 2. and whiles the present Vice-chan of Cambridge without any Law of England or Statute of the University or Ca●on or any colour of Law and expresly contrary to his Majesties Declaration and contrary to all conscience and reason could dispense with his conscience in usurping an arbitrary power to the open prejudice of so many of His Majesties Subjects in their children to stop fifty commencers from commencing because at 24. hours warning they could not find in their consciences to subscribe to the lawfulness of the Common prayer and the book of Consecration and to the 39. Articles which none can with a good conscience subscribe but he who hath distinctly read over the Book of common-Common-prayer V. Art 35.36 and the Book of Consecration who hath distinctly read over both the Books of Homilies and is well studied in the point of Ceremonies how else shall be own art 34. and in the controversie of Church Government v. art 36. yea and indeed in the whole body of Divinity which none can presume of bo●es of 18. and 19. years of age nay how many Batchelours and Drs. in Divinity never read them yet all these must the Questionists subscribe and be forced to it by the arbitrary power of the Vice-chancellour expresly contrary to His Majesties Declaration what Authority he hath since procured as to the future and by what acts we know not but we are sure vvhen he did this he had no such Yet Godly Ministers that dare not read the Liturgie must be by these men whispered as the onely men this are disobedient to the Law and upon that account giving just scandal to Magistrates and opposing their Authority But there is a God that judgeth the Earth to whose decision we humbly leave this matter in question singing the 43. Psalm FINIS ERRATA PAg. 10. and in many other place r. Liturgy Liturgies Liturgical for Lyturgy Lyturgyes Lyturgicall p. 12 l. 15. r. yet they might be their Liturgies is of no value p. 13. l. 14. r. This Synod in which c. p. 24. l. 15. r. Salvo In the argument of the 5th Ch. r. the insufficiency of the Ministers of the Church p. 41 l. 23. r. But in those c. ib. l. 37. r. what doth not become p. 46. l. 9. r. Numina Pag. 71. l. antepenuit r. Plugentile p. 81. l. 29. r. in spiritu p. 83. l. 15. r. Fauburdum p. 84. l. 30. and in the margin there r. Chrastovius p. 87. l. 3. after Harangue dele of Discourse p. 89. r. new ceremonies p. 96. l. 8. r. or become affines Idololatriae p. 32. l. 2. r. Majestatis p. 97. l. 22. r. amoris timoris

means who first translated the Service-Book into English c. there are so many thousand Ministers to be found now in England who are able to speak unto God before people as well and orderly as if they did read those Forms Is it not so to the Schoolmaster who by dictating Forms of Theams and Epistles and Orations teacheth his Boyes to make as good and better than his were in 9 or 10 years time Surely it were rather a reproach to the Schoolmaster so to inure his Boyes to Forms that when they are Masters of Art they must still have Forms dictated to them without which they can do nothing XVI Nor would the alteration of this Lyturgy and not imposing any blemish the Judgment of our whole Church our Kings Princes Parliaments c. Their Judgment was excellent as to those times In King Edward his time the Clergy were generally Popish and had they been left to Liberty would certainly have used the Mass or else such persons as were of mean parts most of them Anglice docti such as the necessity of those times required because better could not be had In Qu. Elizabeths time the state of the Nation at least in the beginning of her Reign was little better witness the Record which Archbishop Parker left and is yet to be seen in the Library of Corpus Christi Colledge in Cambridge of all the Ministers in his Province and their several abilities where are 20 Anglice docti such as understood no Latine for one that hath a Character for any Learning see upon him this man was Archbishop in the Second year of Qu. Elizabeth Undoubtedly it was an Act of rare Judgment for the Parliament then to impose Forms of Prayer nor was it likely that suddenly the whole Nation would be reformed so well that with any security or prudence the Ministers could be left at liberty Since the time of Qu. Elizabeth no Parliament medled with it King James indeed reformed it in part and declared his Judgment for it King Charles of Glorious Memory in his Meditation upon the Lyturgy though indeed he judgeth an imposed Lyturgy lawful and this as to the main very good yet declareth his readiness to have consented to amend what upon free and publick advice might seem to sober men inconvenient as to matter or manner by which it appears that his Majesty judged incapable of amendment both as to Matter and Manner XVII But it is a great Riddle to us how the amending of the Lyturgy and not imposing any universally should damp and discourage the zeal of the greatest and chiefest part of the Nation who find much pleasure and profit in the use of it For if it be still left at liberty to them if they please to use the old Forms how is their Zeal damped or discouraged by the liberty which others take It is a fiery Zeal in men certainly that must needs have all others to be of their humour as to the use of Forms of words in Prayer If by zeal the Bishop means the Fury of people against those who durst not use those Forms the God of Heaven more damp and discourage that zeal which we are sure is not according to knowledge If the greatest and chiefest part of the Nation be so zealous in this case doubtless if they be left to liberty people will generally fill in with those Ministers that do use it and there will be an ingenuous conformity which is alwaies best for a little experience will convince the furious ones of this age that Religion is a thing that must instillari not intrudi as Beza somtimes said a thing to be gently instilled and commended not bluntly and forcibly intruded and compelled Our Bishops in this point may give counsel effectual to the filling of Goals undoing of many thousands and procuring their cries unto God against them but never effectual to accomplish their designs if indeed their designs be to bring all to an uniformity in this thing But they very well know that if it be left to liberty to Ministers to use or not use the Lyturgy that experience will quickly make it appear that the greater part of more knowing and zealous people are not so enamoured upon it as they proclaim them to the world to be XVIII In the next place he tels us The Reformed part of Religion cannot be well preserved in England without it to any flourishing and uniform estate Immediatly before he told us Religion could not any where be planted without a Lyturgy Both of them Propositions of equal truth If Religion could not be planted without a Common prayer-Prayer-Book it is a wonder that the Apostles and Pastors of the Primitive Churches missed this only means For what Lyturgy was ever heard of in the Church for 400 years after Christ the great planting time if the Reformation of Religion cannot be preserved without a Lyturgy imposed or this Lyturgy alas for the Churches of God in Scotland Holland France Genevah If they have a Lyturgy how unlike is it to this Nor is it imposed nor the use of it by penalties compelled yet blessed be God the Reformation in those Churches is not less perfect than ours not less firmly preserved Let their Confessions of Faith be read or their printed Books against the Papists be read and compared with ours and let all judge What singular thing then is there in the Constitution of men and women in England that Religion in its Reformed part cannot subsist without the authoritative imposing of a Lyturgy taken out of the Roman Missal as to the far greater part Surely none will say it is because the Reformed Party of England have a more reverend opinion of Pope Gregory and the present Church of Rome than the Reformed Party in other Nations hath This indeed were a shameful reproach to the Church of England Let her Enemies lay it to her charge but let her true Sons spend their time in covering such nakedness VVe must know the Bishop's Reasons before we can believe any truth in this especially when we know that those Ministers and people who are most zealous against Popery are most averse to this Lyturgy XIX The Bishop instanceth in the matter of the Sacrament telling us Popery can never come in while the Form of Consecration prescribed in the Book of Common Prayer which is most ancient and excellent is used We must ingenuously confess that some Forms of Prayer prescribed to be read at the administration of the Lords Supper are very good and pious but we are much of his mind who said Nihil ego puto a quovis praescriptum tam exacte quin addi aliquid possit aut perfectius reddi a quovis qui ministerio dignus Altare Damasc P. 6 13. ad docendum vel movendum affectus nam facile est addere inventis praescriptis licet forte nihil exactius dari posset tamen languet oratio ubi non est verborum varietas nec prorumpunt