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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

pure humane composition and that in most corrupt times and only retained upon the reformation to quiet peoples spirits and which in their own confession have for 6. or 700 years before the reformation run through the filthy sink of the Romish Synagogue When God hath himself told them That the earth is his and the fulness thereof And therefore expresly charged us not to use a piece of meat once offered to idols when our brother tells us it hath been so polluted XII But it may be some of our Fathers or Brethren what ever a company of us Puritans do do not think the Church of Rome an idolatrous Church nor her worship idolatrous we have heard of diverse that have lately questioned it We confess for those Protestants that are of that mind our Argument upon this head signifies little to them but we are of another mind in the principle and therefore 't is no wonder we have different thoughts of the Consequents In the mean time those who believe the Church of Rome idolatrous have reason to think of this Argument Those who judge her yet an undefiled Virgin we suppose may have a desire to be married to her And we shall hardly be able to forbid the banes XIII VVhen the Bishop of Exeter can satisfie us That the worship of the Church of Rome in the whole Complex is not idolatrous Or that it is lawful for us to take forms of prayer of meer humane composition so used in an idolatrous service and yet continue them in the true worship of God Gods VVord saying to us as to meat so used Eat it not Or that it is lawful for us to tell our people when they come and tell us Sirs They say this is taken out of the mass-Mass-book will you use it No brethren 't is not taken out there when we know it is I say when his Lordship can satisfie us in these things he may then conclude which as yet he doth very uncharitably That we might easily convince and satisfie our people as well by our Examples as Arguments Our people are a plain kind of Country people that are not to be satisfied with a flaunt tant of high words they have their Bibles and having so plain a Scripture by the end as that of 1 Cor. 10.28 Eat it not they choke us with such things as these Is not the Romish Church Idolatrous have not they used the same forms in their idolatrous devotion how can you then use them without sin So that we profess we cannot answer them We desire the Bishop of Exeter would do it plainly and solidly CHAP. X. The Ministers third Reason Because they have sworn to endeavour a Reformation in worship and to endeavour to Extirpate Superstition and what hindereth the power of Godliness I. BUt further yet to let the Bishop know that it is not out of a meer Anti-Liturgical humour that some of us taking the advantage of his Majesties Declaration and laying hold of his Grace and Favour in it do not yet meddle with the Book of Common-prayer VVe desire his Lordship to consider That we have taken the Covenant and are afraid to bring upon us that vengeance which we are sure first or last will follow perjury If his Lordships loosing St. Peters bands could have loosed our Consciences from that we had been a step nearer then we are but we observe no truth of Divinity in the Principles which his Lordship and others have laid down from which they would conclude that the bond of that Covenant is dissolved we also discern his Lordship and the others abundantly answered by Mr. Crofton and Timorcus and could wish that when any of them write again upon that Subject they would not onely assert positions but give their reasons which may evince the truth of them or else annex some Scriptures to prove them or at least tell us what Divines were ever of their mind II. We have in the Covenant sworn to endeavour a Reformation of the Church of God in England in worship according to the Word of God and the example of the best Reformed Churches VVe think the worship of God in England is as to the Rule and Form of it expressed in the Common-prayer Book and the Forms of devotion there expressed and imposed We cannot find that either according to the Word of God or the example of the best Reformed Churches it is lawful for the Ministers of the Gospel to tye up themselves to forms of prayer nor that such practise is commended to us nor can we conceive how the use of the same forms of Worship should be a Reformation in Worship Nor possibly is it clear to every one that there is nothing in those forms of worship savouring of Superstition or that the use of them is consistent with the promoving of the power of Godliness at least that it is a due means to promove it all which we have solemnly sworn to indeavour and surely that indeavouring to which we are sworn will at least oblige us not to do any thing to the contrary III. Into which Covenant many Ministers of the Gospel having entred since they used the said forms of prayer something may be said on their behalf disobliging them from a return to their former practice though in these last 20 years time they have learn'd nothing from the many books published to the world examining the said forms in special of offering arguments against imposed forms in the general convincing them of a former in advisedness and error in practice If they then looked upon the use of those forms as indifferent surely the Oath they have taken puts it into another capacity If they now judge the use unlawful it is no great wonder considering how much light hath shone upon the world in that space of time that some of their judgements should be altered the Bishops charge of Schismatical petulancy restiveness morosity c. cleaves not to them IV. If the Bishop sayes they had before subscribed to use it According to his Lordships doctrine and some others of his mind forced ingagements signifie nothing It is true the Godly Ministers of England are of another mind they believe though they were under a force either they must subscribe or loose their livelyhoods yea loose the exercise of their Ministry yet they are obliged by their Act in case it doth not appear to them That it is sinful for them to do what they inadvisedly set their hands to but that is the Case Besides though they cannot think that any Earthly power can discharge them of an Oath made to God yet they believe that the Parliament of England can discharge them of an Engagement entred to an inferiour Magistrate and by Oath again bind them to do the contrary and that 's the case again V. If any say That the Ministers of England are bound by the Law of England to use the Common-prayer Book Besides that it is a great question how far the Laws of

he was can fetch no higher authority for Lyturgies than Arnobius who lived 306. Athanasius who flourished 330. Hierom who lived 385. Victor Uticensis who lived 480. nor any plain proof from any of these Only some of these spoke of Books of the Christians ubi summons oratur Deus so Arnobius Sacros Scripturarum Libros so Athanasius Liber Hymnorum Mysteriorum so Hierom. Libros cunctos Domini so Uticensis We cannot but conclude that at this time there were no Service-Books made directing Forms of Prayer though possibly Basil Chrysostom Ambrose and others might write some Prayers to help some weak Christians which they might transcribe Duranti Rationale c. 2. l. 5. X. But what need we any further Testimony than is given by one as zealous for Lyturgies Rituals and other Ceremonies as ever lived in the world it is that of Durantus in his Rationale Divinorum Officiorum l. 5. c. 1. Durantus having ingeniously confessed what none can without great impudence deny that neither Christ nor his Apostles used any prescribed Forms but the Lords Prayer and the Creed nor doth or can he or any other say a word to prove they used them tels us that in suceeding times because the Church was rent by Heresies Theodosius who lived about the year 380 intreated Pope Damasus That some Ecclesiastical Office or Lyturgy as we call it might be made by some Eccelsiastical Catholick person upon which Pope Damasus commanded Hierom who was then in Bethlehem with Paula Eustochium and other Virgins to abide there and make a Lyturgy for the Churches because he was well skill'd in Hebrew Greek Chaldee and Latine which he obediently did He appointed how much of the Psalmes should be read each day in the week he also ordered the reading of the Gaspels and Epistles out of the Old and New Testament When he had done it he sent it to Rome it was approved by Pope Damasus and made a Rule and Damasus had the honour of the work because it was done at his Command Gelasius who lived 490. and was Pope and Gregorius Magnus who lived 600 years after Christ added Prayers and Songs the Lessons and the Gospels Ambrose Gelasius and Gregory saith he added the Gradualia Tractus Allelujah other Doctors of the Church added other parts Thus far Durantus XI He fetcheth the Original of Lyturgies from Theodosius but how probably let the Reader judge who shall consider that this good Emperor was Emperor but 17 years that in that time he convened that great and venerable Council of Constantinople where were 150 worthy persons Now let any judge how probable it was that this Emperor should never propose the business to these for their Canons are only about grave and necessary things and send to Pope Damasus about this He was a man too much acquianted with the efficacy of fervent Prayer to restrain it Nor indeed doth Durantus say that he caused any Prayers to be made all that he saith Hierom did was the appointing an Order of reading the Scriptures XII We must therefore go a little further than Theodosius his time Nuda ab initio omnia sompliciter Mysteria a Christo tradita apud Apostolos erant De Inventor cerum l. 5. c. 11. c. saith Polydore Virgil One Pope after this time brought in one piece of the Lyturgy another brought in another Coelestinus brought in the Introitus Missa Damafus the Confession Gregory the Responds and indeed till Gregories time there was no considerable use of it nor any imposing of it This was near upon 600 years after Christ XIII Pope Gregory is usually said to be the worst of all the Bishops of Rome that preceded him though the best of those that followed him a man of no great Learning for he confesseth himself in one of his Epistles that he understood no Greek not blameless for Morals for he was accused before Mauritius the Emperor for the murder of one Malchus Indeed the Protestant Writers make good use of him for his Testimony about some Points viz. that about the Scriptures Images but chiefly in the question about the Head of the Church Ep. l. 7. c. 194. XIV The truth of the Story is Two great Councils having before determined the Patriarch of Constantinople and the Bishop of Rome equal only allowing to the latter the empty Title of the Bishop of the first Seat John Patriarch of Constantinople was not able to endure that and so upon the Point though both refused the Title yet both strove to act the part of an Universal Bishop The Patriarch had the advantage of Gregory because the Empire being then in the East the Emperors Seat was at Constantinople Greg. ep l 4. Ep. 75.76 which caused divers Epistles between Mauritius and Gregory yet extant in Gregories workes Mauritius in the heat of this Contest was basely murdered by Phocas one of his Captains who was by the Souldiers made Emperor v. Greg. Epist l. 11. c. 36 43 44. Gregory tending the Interest of his Sea writes a most unworthy Letter to the Empress fawning upon that vile Murderer and beseeching him to favour Sr. Peters Successor and to remember who said Thou art Peter and upon this rock I will build my Church Soon after this Gregory dies but before he died he had made a Lyturgy if we may believe Pamelius he made a Lectionary or Calendar directing Scriptures to be read in order an Antiphonary directing the Responds for Priests and People and an Order for administring the Sacraments Others think the two latter were made after but however these reached no further than Gregories power the Extent of which was at this time but short and harrow 15. Sabinianus was Pope immediatly after Gregory he lived but six Moneths Boniface succeeded him he also fell in with Phocas the Murderer of his Master and the Patriarch of Constantinople being now out of favour with Phocas because he could not flatter him in his horrid wickednesses and cruelties Phocas deserts him and gives Boniface what he asked the Title of Universal Bishop This was about the year 605. And now he might pretend some authority to impose his service-Service-Book XVI But yet he did little exept in Germany for the Lombards continual quarrels with the Emperors till the year 800. much hindred the Popes power all that time they lay close at home all this while encreased in superstition and the sottishness and ignorance of their Clergy encreased but in Jurisdiction they did little Only taking advantages one while favouring the Emperors other while the Lombards they added by the favour of both to St. Peters Patrimony by all wicked acts imaginable to be read at large in Mornayes Mysterium Iniquitatis and in many other Books XVII But about the year 800. Charles the Great being come to the Empire who was a vertuous and noble Prince only highly addicted to the Sea of Rome Adrian was then Pope the Emperor was a great Favourer of him he confirmed to

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-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-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

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-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-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

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