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-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-Set-forms of prayer is sufficient to conclude the imposing of the prefer bed English service-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-Common-prayer on three as we judge them weighty and important Grounds or Reasons 1. The common-Common-prayer Book is capable and so qualisied that it ought to be abolished 2. The Form and Order of the service-Service-book used among us is Superstitious and unsutable to Solemn Publick Worship 3. The common-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
Prayer I cannot deny but a Liturgy may be useful to many Ministers at least who go for such in this Land men of meaner abilities and not able to expresse themselves publickly in every prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea so far am I from conceit of my own gifts though the Doctor charge us with pride and ostentation that if my gifts be not sufficient I will freely use the Liturgy when purged from things offensive as the Doctor would have me or rather lay down my Ministry as thinking Christ never called me to it if He hath not bestowed on me a gift of prayer in some measure sufficient So that this will clear me that I am not a man absolutely against Liturgies nor the Book of common-Common-prayer But because I am weak and need it that therefore it must be imposed upon the ablest men and so that in the Sacraments pag. 27. All Ministers must be commanded wholly and solely to use the Liturgical Forms as this Doctor would have it this I am not as yet satisfied in nor can I yield to it However this man scoffs at mens private gifts yet he cannot but acknowledge pag. 19. that some men have real and useful gifts which he esteems and denies not their use and in pag. 39. tells us That God be thanked by Divine permission people may enjoy them How is this by Divine permission Is this all the Warrant we have from God for the use of the gifts which he requires to be in a Minister and gives to them whom he calls into the Ministry What no more than for the foulest sin which God permits What say the learned Permittere propriè loquendo est Twis Vindic Gra. 2. p. dig 3. neque facere ut aliquid fiat neque impedire ne fiat But if you say Permâ—ssion reacheth to things that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have we no more warrant for the use of our gifts from God than we have to go this or that way to London which we please This is strange Divinity For my part when I think of these things First That Jesus Christ purchased and when he ascended gave gifts to men Eph. 4.8 and some of these men are Pastors v. 11. and I am sure the gift of Prayer is one Secondly That God promised to give the gift of prayer Zech. 12.20 which Bishop Hall interprets thus I will pour out upon my Church c. though I think it hath a more special reference to the Jews as yet to be converted yet the Lord doth not onely promise to them Thirdly When I read Rom. 8.26 That the Spirit is given to help our infirmities when we know not what to pray for as we ought Fourthly When I cannot find that ever Liturgies were imposed upon the Church not upon the Jews in their best state nor I am sure upon the Christian Churches though the Apostles had more ability to compose and authority to impose Liturgies upon the Church than any now Fifthly When I observe the Arguments men produce for Liturgies do take away the whole gift of prayer from the ablest man Sixthly When the same Arguments were in as much force in the Apostles days as they are now yet they were not so witty to invent Liturgies or to impose them on the Church Seventhly When men may as well take away the gift of Preaching as of Prayer the same Arguments will remove the one as well as the other Eighthly When I see the same Confessions Petitions c. which are made in the Liturgies read are presently made with more enlargement by those who pray by their own gift with the assistance of the Spirit Ninthly When this tying up to Liturgies and that wholly in Sacraments c. quite destroys that Petition in our preparations and prayers for the assistance of the Spirit as to the matter of our prayer acknowledging our own inability to think one good thought for we are tied exactly to words When I consider these with other Arguments and some which I shall mention when I come to the Doctors pressing our Liturgy I cannot be satisfied how any Liturgies can be imposed on any whom God hath qualified and they make me question our use of them when they are imposed especially when I come to add what I find against ours in Dr. Gauden Sectio secunda NOw then to the Doctors reasons for Liturgy which he gives us pag. 9 10 11. In general I may onely say this if the giving of seeming reasons for a thing in which the Doctor hath some advantage through great words and Rhetoricall flourishes will prove it a truth in Divinity what Heresie shall not be a truth Then those reasons which Perronus offered to give the King of France to prove there was no God might have proved that to have been a Truth which Atheistical hearts would have to be true and Vaninu like a simple man could suffer in the defence of But in these things I provoke Doctor Gauden to King Charls the First his Rule i.e. the Scriptures of God To Deut. 4.2 to Isa 8.22 Matth. 28.19 20. 2 Tim. 3.15 16. Is the Word a perfect Rule or no if it be what do Carpenters and Masons with their Rules do they not apply them to their works and see how they answer them Do you the same with this Divine Canon apply it to your whole discourse and see how it agrees apply the second Commandment if all you have said accord with that Rule we will readily obey and fools we were to stand out to hinder our liberties and carnal preferments But however let us weigh his Reasons he is so full of words that I must contract what I can His first is this A Liturgy conduceth much to the more solemn august and reverent worship of the Divine Majesty in Christian Câ—ngregations where otherwise the venerable Mysteries must be exposed to that rudenesse and unpreparednesse that barrenness and superficialnesse both for matter and manner judgment and expression to which every private Minister is daily subject as late experience hath taught us Answ 1 Answer Is there such a Divine Majesty as you speak of then the good Lord humble and pardon me for want of due reverence becoming his presence it seems you take care for the reverence of him 't is well done But Sir hath not this Divine Majesty given to the sons of men a Rule according to which they must worship him then show your reverence to this Divine Majesty by proving your humane inventions in his worship and of imposed Liturgies on his ablest servants by his Rule else what ever you talk of reverence 't is but will-worship as the Apostle hath it Col. 2.23 If I through my sin and infirmity am not able to reverence him as becomes him this is my infirmity I desire to repent and fly to my High Priest for pardon but for men to bring in their Modes of worship as more highly conducing to his reverent worship for which we cannot
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-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
THE LITVRGICAL CONSIDERATOR CONSIDERED Or a brief view of Dr. GAVDEN'S Considerations touching the LITVRGY of the Church of ENGLAND Wherein the Reasons by him produced for imposing the said Liturgy upon all are found to be so weak his defence of things offensive in it so slight the Arguments against the Liturgy by himself afforded are so strong that some who upon His Majesties Declaration did incline to the Liturgy are now further from it by reading his wordy Discourse about it ALSO Some Reasons humbly rendered why maâ—y Ministers as yet cannot conform to that Liturgy but not out of Disloyalty Pride Ingratitude Peevishness nor Schismatical Petulancy as the Sarcastical Pen of this uncharitable Doctor hath published The second Edition By G. F. as Firm and Loyal a Subject to His Majesty as this CONSIDERATOR is Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought c. Rom. 8.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Sine monitorâ— quia de pectore oramus Tertul. You must give God His due by regulating aright His Church according to his Scripture King Charls the first in His dying Speech The Vices in Rhetorick are Sordidness â—ediousness Obscurity Flatness of Conceit Arguâ—eness and Minutiae Gawdiness Wordiness and empty Ostentation Dr. Reynolds Treatise of Passions Cap. 39. LONDON Printed for Ralph Smith at the Bible in Cornhil near the Royal Exchange 1661. An Epistle to the Reader by way of Apology for Ministers not receiving the Common-Prayer-Book Christian and Courteous Reader THE Judicious and Reverend Author of this ensuing Tract no less approved for his learning modesty piety and zeal to the unity of the Church and his * Witness his separation examined and published Anno 1652. and his answer to Dr. Owen's Schisme Antiseparation in the day of its prevalency and prosperity then for his loyalty and fidelity to the Kings Majesty in the day of His distress having entred the Lists with my Antagonist Dr. John Gauden by way of Answer to his confused Considerations of the Liturgy of the Church of England Prelatical censures beyond the bounds of charity or sobriety of many His Majesties best and most loyal Subjects who in prudence or conscience forbear the use thereof and his Sarcastical Comment on His Majesties Gracious Declaration concerning Ecclesiastical Affairs and the liberty thereby indulged and used as we presume on due and fit encouragement was pleased to vouchsafe me a view therof which I having seriously perused do find to contain an Answer so full and sober by Arguments so weighty and solid that I cannot but commend it to the reading and regard of all serious Christians who desire to have their Faith setled by right and religions Reason against the unsettledness of fancy to which the florid expressions of Rhetorick can only avail If thou hast read Dr. Gaudens Considerations thou findest the Liturgy set out in such excellency and extemporary conceived prayer so much debased by elegant expressions and florid Hyperbolies that thou canst not but be ravished in thine imagination but if with patience thou readest and ponderest this Tract and the Arguments therein produced with the extent and reflections of the same thou wilt find the Dr. hath indeed Hype bolized and verified what hath been observed of him viz â—hat his Rhetorick is better than his Reason that being exceedingly extravagant through the want of this for his speech sounds better than it informs and pleaseth as it passeth not as it is poâ—dered I have often heard of Queen Elizabeths Character of a Sermon first preached and then printed viz. That it was the best in hearing but worst in reading And that the Preachers Apology was that Her Majesty in reading had his Fiddle not his Fiddlestick My serious advice must be to this Reverend man if it be not below him to take it never hereafter to sunder these two for his Oratory loseth its lustre and efficacy with its sound This and works of this nature are commended to thee noc to the end it should maintain or promote the Controversies conce ning the Common Peayer Book which have been so high in nature Witnesse the troubles at Francksord An. 1554. in the times of Queen Mary and long in continuance ever since before the reign of Queen Elizabeth that would men with serious and composed spirits consult the Churches peace to which they so fairly pretend it would be found a sufficient Reason to abolish this Book and make void this Form of publick Worship which none dare affirm necessary and therefore must confess to be alterable when found inconvenient but to convince the World the Ministers who do yet demurr to the use thereof are not without conscientious grounds for their so doing which they could with much ease and equity digest into an Apology what serious Christian can observe the malici us vexations of Ministers by the spight of many Church-warders and particular persons prosecuting their faithful and able Ministers unto the loss of their Estates imprisonment of their persons and at least present interruptions of their Ministry though the want of a Standard wherby to try the Common-prayer Book which hath had its change by every of our Kings sirce the Reformation of Religion must needs render their conviction impossible to every understanding and conscientious Juror Or the Bishops wilful and pertinacious refusing to ordain institute or induct any Ministers unlesse they will subscribe the use of the Common Prayer Book to be lawful and that they will use it in all publick prayer and none other according to the Canon whose establishment by Law is donbted and denied notwithstanding His Majesties Gracious Indulgence in his Royal Declaration every way proportionable to that Authority by which these Canons were at first established or those heavy Censures and harsh Invectives proudly belched out by our Antagonist against all such as do not presently conform to the use thereof as guilty of peevishnesse ingratâ—tude schismatical petulancy or pride not so much as considering what hath been by one well suggested That the prudence of some expecting the alteration promised in his Majesties Declaration doth supersede the Act which their desire of the peace Considerat of Liturgy p. â— Tho. Bold in his Rhetorick restrained pag. 3. unity and uniformity of the Church doth incline them unto Can I say these things be observed and men not see plainly that some pretending to the healing of our wounds do propose and persue wayes and methods which must needs bespeak them Physitians of no value nay of more cruelty than skill frustrating the very influence of His Majesty's plaister applied by His Gracious Declaration constraining men who otherwise might with all humble thankfulnes enjoy in silence the liberty indulged by open and publick Apologies to stave off the violent and unjust censures of proud and envious men Christian and Courteous Reader I have in Loyalty to His Majesty with such fervency and fidelity asserted His
just Interest that it may rationally be concluded I would not in the least decline His just Desires or deviate from his Royal Command did not Conscience towards God countermand the Compliance with them And I am so much affected to the peace of the Church that I have of late preached what God assisting I resolve to practice viz. That many and great corruptions in Gods Worship are to be grieved for and patiently groaned under before Schisme be consented un o or seperation consulted Provided nevertheless I be passive not active in them I can keep communion under that Form of Worship whereby I cannot administer and heartily say Amen to the matter of those Petitions which are put upâ—n an order so confused preposterous and indigested that it seems to me to be so much below the gravity of the Church whose mouth I must be the seriousnesse of the Office whereby I minister the sanctity of the Duty I am to perform and the sâ—ored nature of the Object to whom they are presented that I dare not stand between God and his people with the same Calvins Epistle to Mr. Knox Mr. Wittingham and the brethren at Franck ford and therefore cannot but in my place and capacity contend against it and with Calvin in this very case allow their constancy who strive for a just cause being forced against their will unto contention and worthily condemn the frowardness which doth 〈◊〉 and stay the holy carefulness of ref rming the Church Let not men mistake us I profess it for my self and presume I may do it for many of my Brethren we are not against Set-forms of prayer or their use in publick we believe them lawful and convenient but not necessary and therefore not to be exclusively imposed they may be helps to weakness and happy expressions of special emergent occasions of prayer or praises in the Church I do believe the Church of the Jewes had certain Set-forms of prayer and praises but I believe also they were occasional and transient indited by the Holy Ghost and composed by Holy men for that present and peculiar occasion of this nature was the Song of Moses Deborah and Barak and Davids Psalme in 2 Sam. 22. and that at placing the Ark in the Tabernacle 1 Chron. 16. which beareth this Note upon it Then on that day David delivered this Psalm to thank the Lord into the hand of Asaph and his Brethren and many other Psalms and Set-forms which are referred to their special occasions for which having served they were added to the Canon of Scripture as witnesses of Gods dealings and directions of his peoples duty in all future Ages but were never compacted into a set Liturgy prescribed and imposed as the only standing Form of Worship the Jewish Rabbines tell us from Moses to Ezra more than one thousand years the Jewes had no stinted Forms of prayer in their Church and yet they had two considerable Reasons to have enforced it which we Christians have not their infant weak estate wanted Crutches and the time of the pouring out the spirit of supplication was not yet come 2. The Forms were indited by holy men in this very act inspired by the Holy Gkost I am easily perswaded the several parts of the service-Service-book were composed by single persons and who so will read Isidior Durandus His Parallel of the Liturgy and Mass-book and the Rationalists will find the time when the occasions on which and the reasons for which they were appointed in the Church Mr. Baylie hath assigned many parts thereof to the particular Popes Ecclesiastical policy Book 5. Pag. 265. and seasons prescribing the same and our own Hooker reports so much of the Letany or Rogations that chief part of our Service but that these things perished not with their Authors and occasions I see no good Reasons for it admit we that they were the good expressions of good men on good occasions yet they were only expressions of men not inspired by the Holy-Ghost and unwarrantably resolved into a Liturgy and made unjustly exclusive to the expressions of good men succeeding as in time so in capacity to express their own desires as their occurrent occasion should direct in no less sacred expressions the alterable condition of the Church doth necessitate their expression to be alterable I pray what part of our contended-for Liturgy as exactly perfect shall solemnize the saul-humbling memorial of the malicious mischievous Murther of His late Majesty to be held on the 30th of January or the God-praising memorial of the Happy and Honourable Return of his Sacred Majesty that now is to be observed Annually on the 29th of May. I hope men shall not be indicted for making mention thereof by conceived prayer or praises none being in the Book prepared or prescribed which can do it for it is most unreasonable that we should be imposed upon by the personall composures of private fancies who without warrant compose set forms and therein vent their own superstitious notions as hath been attempted by the books published as forms of prayer for the 29th of May and 30th of January the last of which was sent in the name of the Bishop of London to our Churches if by his Authority I conceive not more to the offence of many Godly men then Breach of the Laws and Usurpation on his Majesties Authority and abuse of his Royal Power punishable with a Praemunire In reference to this variation the Church might and must keep a standing Council to vary the Liturgy if we be not bound to dependance on the Spirit which the Apostle directeth when we know not what to ask Rom. 8.26 as the only help to our infirmities and so excludeth all prescribed prayers which must render the dictating power of the spirit uselesse unlesse the prayer be in an unknown Tongue or ambiguous phrase much at one with latine-service where the spirit is needed as an interpreter not dictator or most perfectly comprehensive words that the mind may expatiate upon and that is peculiar to the Lords prayer and so that must be our only Liturgy That St. John the Baptist taught his Disciples to pray I yield and that our Saviour teaching his propounded to them a most perfect prayer compendious for the manner but most comprehensive for the matter of the expression to be their pattern no serious sober Christian can or will deny but that they were confined to the only or constant use there of none do or dare affirm or that it should be to them the Dictator of a standing Liturgy cannot be rationally inferred because the prescription of it affords no premifes to enforce such a conclusion the Disciples who learned that they might teach the Church never improved it to such an end themselves prayed often and openly in the Church yet only in their own expressions for ought appears to us by holy writ and the nature and order of prayer being a serious expression of the hearts sensible conception doth
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-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-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-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-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-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
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
find warrant in his Rule this seems to be Gods infirmity who did not reveal the best way of worship This is brave reverence to charge him with want of wisdom Secondly By this argument take away the whole gift of Prayer for if we pray but once before Sermon by our own gift we are incident to this rudenâ—ss c. Yet you allow us once to pray Thirdly This argument from reverence speaks of the inward frame of heart a grace which the Spirit not a Liturgy must help to but if of the outward expression it is like to be most reverend where the heart is the dictator without prescribed words which may be repeated with little or no regard Fourthly Let the rude and unreverent worshipers have this imposed on them if it will help them but I never saw more rude worshipers than many if not most of those who use it Fifthly It is true and a thing to be lamented do what we can it is hard to keep our minds and affections but they will be gadding though we set our selves never so close to our work and pray from our own gifts yet this is one means to help our vile hearts to keep in when our minds are upon our hearts to express our desires rising first from thence to what they are when a mans eye is upon his book reading what is there when especially through often reading he hath been accustomed to his road the Carrier with such a Horse may sit on his Horse back and sleep his Horse knows his Road. Sixthly Hath Doctor Gauden seen all the behaviours of Ministers heard all their prayers at Sacraments since that Liturgy was laid by No I am sure he hath not Why then doth he charge all men thus by nature we are bad enough but what are men nothing by grace and that growing nothing by gifts imparted and these excellent and not onely so but assisted by the Spirit of God And what if the Spirit doth not alwayes alike assist to humble us and make us know our dependance on him must we by and by bring in a humane invention But O the reverence that I have seen the excellent prayers full of divine matter fluently poured out that I have heard from some Ministers who use not the Liturgy would to God many that use it did appear like them Seventhly By this Argument you may take away all preaching I am sure men have shewn as much rudeness deformity barrenness in this Ordinance as in the other especially your Liturgical men what stories do men tell of some of them I hope the Divine Majesty is as well concerned in preaching as prayer Eighthly If these evils you mention be so subject to all men now they were ever so since the Fall I am sure Paul was as careful of the Reverence of the Divine Majesty as you are yet he did not find out this means against those evils which you do What had Paul no skill how to order and provide for the August and Reverend worship of God Sectio tertia Reas 2 HIS second Reason is this A Liturgy is a great defence to true Doctrine and a means to prevent the spreading of corrupt opinions Answ 1 Answ 1. Not every Liturgy some may be bad enough this was the first Reason as some conceive with laziness which first brought in Liturgies the Arrian and Pelagian Heresies in which time yet Ministers did compose and use their own prayers though they were first review'd But it may be the Doctor hath an honest design in this for he knows well that abundance of the Episcopal men now preferred are stout Arminians of the same blood with Pelagius and he fears these men will spread Pelagianism under a little finer dress and so would have the Liturgy imposed to keep them from doing this mischief Ah Doctor this will not do such men call for the Liturgy more than any but if this were your only intent we thank you for your honesty Secondly Confessions of Faith and Catechisms being sound Orthodox and Substantiâ—l imposed on all were the best means to attain this end witness the several Creeds of the four first general Councils of Nice Constantinople Ephesus and Chalcedon against the Heresies of Arrius Macedonius and Eudoxius Nestorius and Eutyches Thirdly By this you must take away all prayer by our own gifts for if men pray but once they may vent their Heresies Fourthly By this you take away all preaching by our own gifts for men vent their Opinions and people mind the Opinions of men and take them more from their preaching than prayer and so the us to the Homilies as necessary and of constant publick use Fifthly The Church of Scotland had no Liturgy for many years yet what Church so clear from Heresies as that and some other Churches I know England had far more when the Liturgy was in use Sixthly The Apostles were troubled with corrupt Doctrines in their times we find indeed mention made of Catechisms in the Epistles but for this way to keep out corrupt Opinions we find none Seventhly If men be corrupt in Doctrine they will be known and if we be such turn us out of our places Sectio quarta Reas 3 HIS Third Reason is this A Liturgy much advanceth a holy harmony amongst Christians while praying the same things all men say Amen c. Answ 1 Answ 1. If ever this specious Argument had any force it was then when the Apostles preached and planted Churches in Asia Europe and Africa for then had they composed a Liturgy which had been perfect we are sure and imposed it upon all these Churches there had been a holy harmony not only in Parochial and National Churches as you say but in the Catholick visible Church through the World all Churches in the World praying the same things and then saying Amen But this device never came in their heads How do we excell the Apostles in wisdome In page 30. he tells us That he hath seen the most and the best Liturgies Ancient and Modern I entreat him that if amongst them he saw the Apostles Common-prayer book which they imposed upon the Churches that he would please to get it re-printed for the first impression if ever any is quite out We will use that without question Secondly Are not these men more curious then God is doth He so call for a verbal harmony Is it not sufficient that we pray the same things though in divers Forms if we keep to the Lords Prayer begging the same things though in other words â—s Austin saith Is not this Harmony as much as God calls for and cares for Indeed for Doctrines where the altering of a word as in the Trinity c. may bring in a Heresie there the same words are good and it is needful as much as may be to hold to a wholesom Form of words but this is not the same case Thirdly By this take away all prayer by our own gift for verbal Harmony is not to be found
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-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
have that VVord brought which will justifie a few ordinary men in their composing and imposing such Forms upon the Churches to hinder the gifts which God requireth to be in his Ministers and hath bestowed on them as in my first Reason Secondly Much less can we look on this Liturgy to be according to the Word wherein we find so many things that agree not with the Word the same humane Law which binds to one binds to all things in it for ought I know Thirdly Yet further when we find an humane constitution so cryed up and Idolized as if God had no true worship but that Gods own Institution the brazen Serpent when the people abused it Hezekiah brake in pieces much more a faulty humane constitution though Dr. Gauden sticks not to compare it with the Ark of God Secondly As to the best Reformed Churches to say which are the best is very inconvenient but this we know 1. Some of them have no forms or Liturgies nor will admit any 2. Others who have such yet tie not up gifted men to these Forms as we are tyed 3. Neither is our Liturgy so clear from offence as theirs are 4. The Parliament did abolish this Book in reference to the Reformation of the worship of God according to their Covenant Now for Ministers who have not only taken the Covenant themselves but also given it to their people as our Congregations have taken it in a Solemn manner subscribing their names also to it bring in this Mode of worship again at least before it be throughly purged I think we should bring our selves and people upon the brink of perjury if not perjured not only our selves but our people are concerned in this Sixthly To use this Book as it is we cannot conceive but it is a way to blast our Ministry for ever doing good for what may people say These Ministers have taken a Covenant and given it to us they have laid by the Common-Prayer-Book in order to the Reformation of the worship of God and now they turn to it again who will believe or regard these Ministers or Turn-Coats in what they say To be sure it will weaken our Ministry much and we ought to be wary of whatever might hinder it And is it not one Reason why some men do so urge it upon Ministers that when they see men take it up again they may deride the Covenanted Presbyterians Sectio decima 7thly DOctor Gauden himself hath suggested two or three strong Arguments against it in my apprehension As First He justifies all the things in it only a few verbal defects and he lets us know that he is one if not the chief Corrector Mr. Crofton Analepsis p. 34. I hope he will take care to correct the sentence in Ps 15.4 commended to his care by Mr. * Crofton that it may not speak so plainly against his Politique Notion of an hurtful incommodious Oath Secondly He grants page 5. it is but an humane constitution subject to imperfections Now First To have an humane constitution to be imposed upon the Church as being absolutely necessary or as an essential part of Gods worship I cannot yield to that but thus will he have this Mode of worship this humane invention imposed Prayer without any default gives him no content but these prayers with such a Mode For this Liturgy he tells us we must make it the main Standard Test and Measure of our publick devotions p. 27. then surely that must needs be absolutely necessary and essential to our Devotions He tells us that publick piety reformation true Religion are gone bids Farewel to them all pag. 31. if it be not used Now as for the sound Doctrine in it we own as much as himself but the contest hath been about the things offensive as to matter and the Mode and he doth consider it as a Liturgy a Mode of worship and not as having Doctrine which we own when he speaks thus Again pag. 27. He will have all Ministers commanded to use these Forms wholly and solely at Sacraments As if Ministers understanding these mysteries without which they are not fit to dispense them may not pray as sutably to them as before a Sermon Here that part of worship must necessarily be perform'd by a humane constitution be men never so able to pray without it and more aptly and affectionately than by a Book Apollonius in the name of the Walachrian Classis declaring his and their judgment about Forms of prayer which he determines for Page 172. having in his first Thesis shewn his dislike of the Forms of publick Worship and Ceremonies in the Church of England in later times as being Superstitious and Idolatrous then he comes to his second and thus he writes VVe also reject those Forms of prayer and publick worship which are imposed upon the consciences of men with a certain Tyranny and violent command as absolutely necessary and essential parts of Divine worship although as to the matter they be lawfully disposed yet as to the form and manner by which they are induced they are made the unlawful instruments of cruelty and pretexts of wicked malice and occasions of violent Tyranny over the most worthy and best sons of the Church c. His Reason is Because Christ nor his Apostles did ever prescribe any such forms as simply and absolutely necessary When all other prayers must be thrust out unlesse before and after Sermon and there your Reasons will hold as well as in other Ordinances be men so able I think you make your Forms absolutely necessary when especially you will thrust the ablest men out of the Ministry for not yielding to your Forms I think Apollonius is on my side Secondly I cannot admit that Liturgy being but an human constitution when it hath that attributed to it which is proper onely to the Word of God The Text saith To the Law Isa 8.20 to the Testimony Dr. Gauden saith To the Liturgy for your Test your main Standard your Measure in your publick worship of God And look what the Apostle said Gal. 6.16 As many as walk according to this Rule Peace be on them the same saith the Doctor as many as walk according to his Rule syllabically peace to them and â—oâ—e else Thirdly Religion Piety Reformation come or go are put or removed according as Gods Word Gods own Institutions are set up in their purity and power but they depend not upon a human constitution a humane mode of Worship as Doctor Gauden makes them all depend on this Liturgy so that they come or go with it I am sure this humane constitution wants Reformation and it was taken away by Ordinance of Parliament in order to Reformation Liturgy is concretum quid 't is not bare Doctrine nay the Doctor takes it strictly for a Form of prayer Since then he puts so much upon it I cannot admit it strange that these three should depend upon such Forms of prayer Fourthly Neither can I admit of such Forms of prayer as are imposed upon the Church with desiance and scorn of all the gifts of the Spirit of God in all his people but so doth Dr. Gauden impose this Liturgy I have heard it called an Idol but I thought it a little too much heat till now I have read Dr. Gauden who I fear speaks the mind and heart of our Liturgical men thus much from this Doctor who sets me off more then ever I was before These things all laid together do so trouble me that I know not how to meddle with it as it is Besides there are worthy Divines of the Presbyterian perswasion both learned and godly whom we honor who it seems declared their judgments for a Liturgy to His Majesty now we wait for their grounds who we expect will deal with us upon Scripture foundations and to such we shall willingly liâ—en CONCLUSION Now I have done with your Book I leave it to the godly judicious to determine whether you have carried your cause so throughly that all must be charged by you with pride peevishness c. if we do not presently as you would have us Sir though I am a poor sinful Creature yet I have not so learned the Gospel nor do I so little desire the healing of our wounds nor am I so disloyal to my King that upon such cursed principles as you mention I would hold off one day If you will let me speak in the Sea-mans phrase I will stretch my Bowlings Haal sharp keep my Luff do what I can to come up for peace but when Christ who Cuns the Ship commands No near we must answer No near no. You tell us pag. 40. of an aged Minister who pleasing the Vulgar forbare against his Conscience to use Forms of prayer and now came begging to you c. As for the Lords prayer sometimes I do use it not because I must but because I may yet I condemn no man who doth not use it if he holds to that Substance but for your Liturgy and other things we look to be outed likewise our prayer is That God would go before us into affliction clear our way that we may not mistake through an erring conscience but if we do suffer we may be sure He calls us to it your Book hath made our way a little clearer if all be of your mind and if my Bible will not maintain me and mine I will then go beg but I resolve I will not come to your door The Title of your Book saith you published it in order to a happy union Alas Sir this as your other Books shew you have none of that Spirit I know those who are farther off since they read your Book and truly if that were your aim you have so fairly hit it that I may fitly apply to you that Distiâ—â—on Aut Fabrum forceps aut Ars ignara fefellit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit cudere cudit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS