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-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-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-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-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
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-forms of prayer is sufficient to conclude the imposing of the prefer bed English Service-book whereas you are to consider it is established by Law and calls for your obedience which if you yield not you are bound to produce your Exceptions by way of Apology to anticipate the sufferings which impend over your head To this I briefly answer I know not what to understand by established by Law we have since the Reformation had as many different Service-books as Soveraigns The Book of Queen Elizabeth two of King Edwards one of Queen Elizabeths one of King James and one of King Charls the First though not commanded yet used in England pretended to be onely autherized by Act of Parliament and that this was under colour of Explanation altered by Royal Authority all that call to mind the Conference at Hampton-Court in 1603. and consider King James his Proclamation for conformity to and practice of his Book as the onely publick form of serving God established and allowed in this Realm and that the Book received among us is greatly different from what it was established is suggested by the late Reasons for Reformation in Worship and cannot be detected for want of a Staâ—dard to which it should be compared I would thank that judicious Lawyer who in this case would resolve me these two Queries 1. Ought not a Form Method or Order enjoyned by a Law â—â—b poena to be used and that exclusive with a nâ—ne other to be enrolled as the Standard to which on all suspicion of variation men must have recourse in order to their convictions and for want of such Standard the Law be not voided by an impossibility of conviction 2. In case one Form O der or Method be established by Act of Parliament another by the Kings Commission and Proclamation as the onely Form establish d and â—llowed which of them must be embraced and practiced and in default for which of them must we be convicted and punished if by the last we conceive our selves at present discharged by a power His Majesties Deâ—laration no way short of what is pleaded for its establishment if by the first we conceive our selves discapacitated by that publick charge made by Royal Authority which for want of the Standard we cannot discover Untill these be resolved we can easily see what is offered to us and exercised by others but know not what is esâ—ablished by Law against which we are not to offend Neverthelesse to stay the censures of peevishnesse and stubbornesse cast on us by passionate men we humbly professe our consciences do interdict our use of the Common-prayer on three as we judge them weighty and important Grounds or Reasons 1. The Common-prayer Book is capable and so qualisied that it ought to be abolished 2. The Form and Order of the Service-book used among us is Superstitious and unsutable to Solemn Publick Worship 3. The Common-prayer Book hath been expelled our Church by a lawful and just Authority and stands excluded by Sacred Oaths and a most publick National Solemn League and Covenant First We cannot return unto and receive again what is capable and so qualified that it ought to be abolished for that we as Ministers of the Gospel charged with the Method and Order of Divine
Authority given by any legible Commission to the Church and contrary to the Word of God Gal. 4.10 Col. 2.16 and must therefore be a Superstition 2. In the frequent impertinent use of the Lords prayer which is a Prayer when time prevents or abruptly contracts our own expressions or to which as a puttern our Prayes must conform but will not therefore be necessary to be used in the beginning middle and end of Prayers Eccl spoâ— lib. 5. Sect. 34. p. 255 256. as the Reverend Hooker doth suggest nor is essential to every Act of Devotion to which a fancy of a sanctifying power of the words not Christs prescription doth direct it rendring it a vain sensless repetition and self-devised Worship 3. The Doxology a good compendious Confession of the Deity and Eternity of the three persons yet ungroundedly added to the end of every Psalm unless on sense of some Sacred Nature and efficacy of the words without which I cannot acquit it from addition to the Scriptures 4. The dignifying of the Gospel by the specialty of Minister Place Gesture and popular Acclamations above the Epistles though containing the same matter and having the same Author One Scripture may be more useful but none more honorable than others of the same Nature and Authority and I can have no confidence of their courage in fighting for the Gospel who are too cold to burn for the Epistles 5. The Ceremonies hereto affixed The English Popish Ceremonies part 3. cap. 3. pag. 124. which have been argued to be superstitious beyond my ability to answer being purely Religious not Natural or Civil Rites used to edifie by their significancy the peculiar work of a Sacrament and so opening a dore for others no less significant but wanting Christ his Institution ' which the Church is not commissioned to stamp on any than are the Cross in Baptism kneeling at Sacrament and the Surpliâ—e of which last I should have granted to Du Moulin that if the King commanded me to preach in a fools coat I would do so rather than not preach yet cannot admit the Surplice for I think it is one thing to wear a garment the token of Royal displeasure and derision wherein Ministers must be wonders and fools to gain Souls and it is another thing to wear a Garment piously prescribed as a piece of Religion part of Worship a peculiar holiness in access to God as were the Priests Garments under the Law and as are the Popish Vestments of which number ours makes one As in these things the Liturgy seems superstitious in other things it is unsuitable to solemn publick worship and that in all the parts of it In the reading of the Scriptures it leaps and skips much thrusts out some and brings in Apocrypha cuts and parcels and keeps no serious Soul-edifying order which is indeed pretended unto in the preface to it The Creed and Ten Commandments profitable compendiums of faith and obedience the profession of which is a convenient and necessary piece of order unto the discrimination of such as * Turks and Infidels who conversed among but ought not to communicate in Christian Churches unduly intrude into the Assemblies of Christians and direction of some administrations as Baptism and Confirmation but are made a positive constant part of publick solemn Worship on what good ground I confess I am not convinced In the Sacrament of Baptism the foederal holinesse and Parents interest in the Covenant the onely ground of applying that Ordinance to Infants is obliterated and opposed by the Personal stipulation used by adult persons and here by appointed to be done by Deputies God fathers and Godmothers no way constituted by the Child commissioned by the Lord or called for by the form of the Covenant sealed in Baâ—tism unto the great advantage of the Antipoedobaptists And notwithstanding the Canonical Comment upon it the making the sign of the Crosse is made the formal act of incorporation into the Church made at the saying of those words Canon 1603. Can. 30. We receive this Child into the Congregation of Christâ— flock and do sign it c. as if this were not done by the very application of the Sacrament and Baptismal act Confirmation the primitive course of admitting adult persons to the Lords Table is unduly applyed to children in an Infant state and that as an act of solemn worship rather than Church order and as an Exorcism or Spell therefore declared to be applied unto children at such age as they begin to be in danger of falling into sin though not capable of making any moral improvement and reflection thereof I might passe through every part of this Service and shew its dissonancy to Solemn worship but I must not thus much enlarge I shall therefore only take a view of its sutablenesse to solemn publick Prayer which it mainly intends by comparing it with this general description of solemn publick Prayer whereby it differs from personal and ejaculatory Prayer Solemn publick Prayer is a serious composed and at once making known to God the desires of the Church by expressions sutable to their present occasion openly uttered by the Minister enforced and concluded by the peoples Amen Let this description be admitted as I think it cannot reasonably he denied as the Square Test of a wel-ordered set-set-form of Prayers and it resolved into these Rules will decide our Question 1. The occasions of the Church must dictate their desires These be variable and conclude for variation of expression and against imposed set-set-forms which however they may do as to the general and common â—â—sires of a Christian yet cannot possibly fit all particular occurrences and therefore leave such as adhere to them in very frequent straits and constrain new composures as in the case of the 5th of November and now the 30th of January and 29th of May In this case we know the Common-prayer books defect is rendred ridiculous by the famed than giving for deliverance from Bull-goring 2. The expressions of the Churches desires must suit the occasions which dictate them Be it Confession of sin Supplication Imprecation de-Precation or Thanksgiving General for the Church and common state of a Christian or Special in reference to a particular Duty Ordinance or Condition for Divine assistance in efficacy or acceptance of any Dispensation or Ministration How fitly the Confession and Absolution wherein though a General yet kinde of Venial unworthiness is acknowledged and acbeptance by an Authoritative Supplication and Ministerial Absolution is prayed more sutably to the Popish penitential order than a preparitive supplication in which unfitness ought to be bewailed subsequent duties expressed and assistance in them desired will square with this Rule let wise men judge and likewise compare the subsequent order of Prayer 3. The desires of the Church must be expressed seriously and composedly The whold man sequestred from all other acts and businesse set and intent with all seriousness to mention them before God in
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
the use of it now will hinder Arminianisme from spreading I am sure we have good store of those who are deeply engaged in those Opinions and they are cross to several Articles of the Church so that I think they are Errors unless the Articles be erroneous I speak of your Clergy Why are these men so zealous for it 2. Fewer Errors in Scotland than have been in England fifty years and yet they will not own our Liturgy 3. The pressing of this Liturgy and other humane Inventions have mâ—de and will make people separate from publick worship and teâ—ching into Corners which at first gave the occasion to breed and foment many Errors 2. As for Ignorance and Profaneness 1. Go to the Parishes where the Liturgy hath been most used and see if Ignorance and Profaneness be not there more than in other Parishes 2. Were it not for that I intend but a short discourse I would have given you such instances of Ignorance and of profaneness in some persons who have been devoted to your Liturgy in these divided times insomuch that they abhorred so much as to suffer any of their servants to hear a Presbyterian yet their profaneness such that is scarce found amongst Heathens and ignorance in others as abhominable 3. If among private Christians who refuse the Liturgy I find not many who in the great points of Regeneration Faith in Christ Justification and all the main practical points shall give a better account and in gifts of prayer far exceed many hundreds of your Liturgical Ministers then I will bear the shame Indeed for some Terms about the Trinity as Subsistentia personum modus suppositum they understand not nor do many of your Curats but else sound in the Trinity c. How then is the laying aside of the Liturgy the cause of this Ignorance And for their Conversations few of your Liturgical-men must come near them for holiness Sectio Octava 7. NExt he argues the Excellency of it à comparatis And here First He compares it with the Directory p. 6 7. which he adorneth with these Epithites Vseless Suppositious Loose Illegitimate Answ Doctor these are but four Epithites have you no more add as many more or as many as you will yet I must tell you there is so much Christian grave and wise counsel in order to the Worship of God there is so much divine solidity in that Book that no judicious godly Christian will be beaten out of love with it by all your flashy Rhetorick Let but a man who knoweth God the work of Grace on his heart and hath judgment to discern the nature of an Ordinance but compare I know where he will see the difference As for the Confession of Faith the Catechism the Directory made by that Assembly of which Doctor Reynolds was one let your new Episcopal men sit till doomsday they will never mend them He tells us of a wilderness of sin stings of fiery Serpents venemous Inflammations c. that followed upon the removing of the Liturgy and bringing in the Directory Ibid. But Sir your Liturgy and the Directory respect the worship of God have the evills you speak of befallen those who cleave fast to the Directory Name one but if men never observed the Directory is the fault in that Thus you stumble upon the fallacy of non Causae pro Causâ 2. He compares it with all the gifts of other Ministers this is frequent and exalts it above the gifts of any Minister pag. 9. I give no answer to this the naming of it is enough to refute it 8. He comes to his inartificial Argument and will prove the excellency from Testimony which were worth all he hath writ both in this book and all the rest if it were certain the Witnesses he alledge would give in the Testimony he supposeth For thus p. 34. he writes Nor can I believe but that the blessed Apostle St. Paul if living and the other Apostles would have joyned with it and said Amen Rejoycing to see the soundnesse of our Faith the Sanctity of Sacraments the Vnity of Devotion the Order and Decency of holy Duties c. Answ These blessed men are in Heaven how shall we know their minds We need not ascend to know the word is near Rom. 10.8 To Paul then let us go who Act. 20.27 when he sent for the Elders of Ephesus whom also he calls Bishops making no difference he tells them I have not shunned to declare unto you all the counsel of God That Counsel it seems taught not him to set up a Bishop above a Presbyter neither now nor when he wrote to Timothy and Titus I never thought of any difference will holy Paul say if I had I would have somewhere appropriated the word Bishop to a distinct Officer as though in some places I call my self a Minister yet in others I say I am an Apostle I told this Church Eph. 4.11 what Officers Christ appointed and so 1 Cor. 12.28 But I find amongst you Arch-Bishops Lord-Bishops above Presbyters Deans Arch-Deacons Prebends Chancellors Chapters c. I never declared the Counsel of God for such Officers these are your own Counsel sure enough Nor did I will St. Peter say for Epist 1. chap. 5. vers 2. I thought Bishop and Presbyter to be the same and appointed them the same work 2. I declared all the counsel of God but I never told you it was his mind to Consecrate a Day to God for the Nativity of Christ Surely God hath revealed more of his Counsel to you than to me if it be his mind yet the cause was existent in my time and I suppose I loved Christ as well as Dr. Gauden 3. I find you are imposing of your Forms of prayer on the ablest Ministers of God to whom he hath given both sufficient gifts and a Spirit to assist as I delivered in the Gospel Had not I and my fellow-Apostles as much authority and wisdom as you but neither I nor they had ever such Counsel from God nor did we ever impose such Forms upon the Churches though we often called for Unity in Doctrine and Affections yet not in the same syllables in prayer whence had you this counsel 4. I find you are in matters of Religion pressing things indifferent on Ministers and Christians my Doctrine Rom. 14.20.21 and my Practice 1 Cor. 8.13 you may find quite contrary I find you are urging of Ceremonies Had not I and the other Apostles as much Authority to invent and impose Ceremonies as you Are you the men who only care for the Decency of worship and were we onely carelesse Were not we as industrious and studious to advance the honour and worship of God good of Souls as you but we dare not act but as we had Counsel from God I have declared the mind of God Col. 2.20 23. concerning such Ordinances of men and call them Will-worship We know God hath not remitted his jealousie in the second Commandment As for our
Commission it ran thus Matth. 28.20 Teaching them to observe all things whatsoever I have commanded you but you turn the Commission thus Teach them to observe all things in my worship whatsoever I have not forbidden and that in particular also else you might know I have forbidden the Doctrines of men in general Mar. 7.7 and the second Commandement should tye you close to my Institutions To conclude these things I find amongst you after a solemn Covenant made on the contrary and for extirpation of these your humane inventions I am not of your Faith Doctor that Paul would rejoyce but would send you such a kind of Epistle as he did to the Galatians Sectio Nona THus I have done with all the strength I can find in his Book onely p. 31. he strains his Rhetorick to the heighth to set out the expcellency of the Liturgy and the mischief that must befall us if it be not imposed I will not weary my self to transcribe all his words thus he begins Nothing will be considerable in England for publick piety honour order beauty c. if in this point of publick Devotion Ministers and People be left to eternal variations c. And in the close of it thus Farewel the Glory Charity Unity and Safety of England farewell both Reformation and true Religion Give the Orator a Humm but not very loud for his Divinity deserves a Hiss I shall consider this presently The things which he touches collaterally I thought to have spoken to as the fault he finds with many Presbyterians for not using these words in Ordinations Receive ye the Holy Ghosâ—â—p 20. But I must now let it alone onely leave this with him if he will please or any of his perswasion to maintain this Thesis viz. That Ordination by Presbyters is not Ordination according to the Scripture if he can carry it I will be ordained again or if he will prove those words he hath mentioned to be essential or ought to be used in Ordination The other thing is pag. 28. his calling for Coercive Authority to be given to the Bishops by the King I cannot but smile to see how the stupendious vertue of Episcopacy to heal Schism for which it was first invented by men is now proved to be a fallacy What will not great Titles Lordships and Riches do the work but you must call for a Civil Law of the Nation You use to laugh at the poor despised Presbyters Had they a Law which you call for they could have done something But will not all your greatness and favour of great men be sufficient you have shamed Episcopacy extreamly for now we see it is the Law of the Nation not your Episcopacy which can heal our Schisms or do any good in the Church Now I come to his Exhortation to the reading of the Liturgy having before pag. 5. charged Ministers with peevishnesse ingratitude schismatical petulancy pride if now they were averse but pag. 41. he gives his Motives One is The remembrance of the sore Tribulations which we have felt and fear'd Very true we do remember them and have not forgot the causes of them why did you not set them down When we see the same things which afflicted the Church before coming so near us again we do fear it indeed His other is The Kings benignity and gentlenesse c. Blessed be God we have such a King to stand between you and us else we see how it would go quickly with us â—ut Sir we are at a stand about reading it upon these grounds First Many are scrupulous about the lawfulnesse of using such Forms being thus imposed for we find no Divine Authority for the imposing such Forms upon all men because the Holy Pen-men were directed and inspired by God to pen a prayer for the use of the Church at sometimes that therefore ordinary men may impose their Forms on able men qualified by God so as to take up most of the Ordinance of Prayer publickly we think it to be a lame consequence You should shew us what ordinary men made their Forms and imposed them on those who were able to pray without them as for your part you give not one Scripture-ground and your Reasons being weighed are found very light Secondly Though His Majesty hath declared yet the Parliament could cast out His Declaration and as for some of the Bishops they can act contrary to His Declaration imposing the Canonical Oath on some who have had His Majesties Presentation and denying Institution and Induction for refusing it Now we fear if we should begin before the Book be throughly purged we shall be forced to go forward over shooes over Boots and when we have blemished our Ministry which Paul was tender of by beginning if now we will not go through-stitch the Bishops will turn us out For we cannot forget the High Commission violence used against sober pious Conformists who did use the Rites directed in the Service-Book and yet were censured for not pasing it with the Prelates to rail-in the Table and bow to it and use other Ceremonies not therein directed nor yet the face of Bellum Episcopale animated by the hope of Scotlands receiving the Liturgy nor the Plaints pressed on the Parliament by multitudes oppressed with Bishops and humane inventions to which if men can now again return I must conclude they shew themselves very blame-worthy for raising such stirs as were occasioned by their pressing groans Thirdly We find that some have begun to read where they thought they could most safely according to His Majesties Declaration presently the Christians who walked most close with God were offended the Ministers lose their hearts and other men because all is not read they are offended also and thus a man loses all Fourthly When I observe who they are that are so hot for this Liturgy I find out abundance of men who can rap out Oaths and such as His Majesties Excellent Proclamation against vicious profane persons would reach these are very hot for it some Formalists and but very few Christians that know the power of godliness care for meddling with it now I thus think with my self Can this be of God what spirit Acts these profane ones I know Again on the other side If any men know the work of Regeneration of Faith with power and are afraid of sin walk up in good measure to Gospel-Rules have their Families in order the body of such people distaste it Now I am assured God gives his Spirit to his people and it is something to see the chief part of that people twenty to one decline it I know not how to Answer this Fifthly From that Sacred Oath and Covenant wherein we have sworn to the most High God to endeavor the Reformation of his worship according to his Word and the example of the best Reformed Churches First As to the VVord of God we know no Text of Scripture which will warrant this Mode of worship we much desire to
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
Liturgy is He commâ—nds Liturgy His high commendation of it and here I must go search up and down to get things into a method I will do it as well as I can First He commends it from the efficient causes of it these were saith he Martyrly men who composed our Liturgy p. 3. Answ 1. Did Martyrly men compose it all you will not say so I hope I think the Romish Party did much of it from whom they took it Secondly However distingue tempora they came new out of Popeâ—y the Nation wedded to that Whore in a time when there were not so many well-qualified Ministers in the whole Kingdom as were lately in one City that of London Rare to find a Pulpit with a Clapper said father Latimer forced to admit meer reading Protestants well-affected to the true Religion into the Ministry But what must we enjoy the Gospel an hundred years and men not grow in knowledge gifts and grace Will you shame the Gospel Promises and English Christians Must they be ever children I am confident if those worthy men were now alive and knew what the Lord had done for the English Ministry they would abhor to impose as you would have the Liturgy imposed only this remember we honour those Martyrly men more than many of your perswasion have done or do it were well if all abhorred that Bishop of Rome as they did Secondly He commends it from the Matter the excellent matter for the main must still be retained p. 3. If it be only the excellent Matter let it stand but if you will only purge some verbal defects as you say I fear you will leave something that is not excellent The Reasons shewing the necessity of Reformation c. published by divers Ministers shew more than verbal defects I pray answer that Book like a Divine and Lawyer Mr. Powel with whom though I agree not in all things hath observed sixty nine offensive things in that Liturgy you may please to consider them Thirdly Whereas great offence hath been taken at the Form of it popular responds versicles intermixtures abbreviations abruptions stops with a present posting on again with a Let us pray when prayer before was in hand Thirdly Now he commends it from this Form the popular responds pag. 34. which he calls the Ecchoes of humble and intent affections and in the two honourable Temples finds they excite the Ministers affections c. Answ 1. Yea Sir your Templars are Lawyers I suppose and as for Lawyers unless they be a very few they are crucified men to the World they keep firm to their Baptismal Covenant forsaking the Devil and all his works the vain pomp c. But in other Congregations where we have persons very vain love money abhominably drink Sack like fish and very Drunkards rap out Oaths commonly unclean scoff at the power of their own professed Religion to have such as these in our Congregations only to make the responds when godly men will not come at us to hear the Service this makes a Ministers stomack sick instead of quickning his affections Secondly I pray Sir can you prove that this was the Form the Lord appointed at his Temple I have read in the Word of the peeples saying Amen but I never read this kind of worship Thirdly Then it seems the Minister is not the mouth of the people their own mouths speak for themselves and why should not the Minister say Amen to their prayers Sectio quinta 4thly HE commends it from the final Cause the more August and Reverent worship of God c. of which before only pag. 27. I find another it is to be the main Standard Test and measure of our publick Devotion Answ I pray open your meaning what is the Test and the Matter of it I pray first make it pure and when it is purged yet we abhor to give that honour to your Book which is due to the Lords prayer and the Word of God onely But do you mean the Form of it then it seems we must make our prayers with popular responds intermixtures abruptions c. It 's our measure you say How is that as on a Yard-wan they have one Nail two Nails a quarter of a Yard c. so they measure cloth So if we will make a prayer of three short lines or six c. we must measure by this where we have variety of lengths and thus we must make various prayers sutable to this main Standard what else you intend I know not by your Measure Fifthly He commends it from the effects pag. 12 13 18 33. It is the Bulwark against first Romish Superstition as the Mass and Popery First For the Mass while Bread and Wine are so consecrated and communicated as in the Liturgy we shall for ever keep out the Masse Answ 1. What the Doctor means by Consecration I know noâ— how others understand it I know but I can see nothing in the Book that is done to keep out Masse that is not done by other Ministers who yet stumble at a Liturgy imposed upon all a strange Argument that onely by reading of the words the Mass is kept out else nothing that makes against the Mass in it but we use Secondly But doth not your Book by commanding kneeling do something which may help in the Masse till Transubstantiation began to be started kneeling was not known you know the gesture for some hundred years was quite opposite Secondly it is a Bulwark against Popery he saith Answ 1. How then did Bishop Davenant prove Papists ought to be compelled to come to Church for as to our Liturgy he saith Determ 27. What is there in it that is not approved of Papists themselves which he thus confirms That some of the Bishops of Rome have offered to approve our Form of prayers provided we would accept it by their Authority Secondly Why then said one of your Bishops The Service-book of the Church of England was now so dressed that if the Pope should come and see it he would claim it as him own but that it is in English Yea the Papists boasted it was a compliance with them c. You would seem to be afraid of Popery I know who is and he that reads Bishop Bramhal's book printed at the Hague will fear more Why then was that passage left out in this Liturgy against the Pope which with divers other things makes us sure this is not the Liturgy which the Law established Thirdly It is a Bulwark against Anabaptism for it maintains Baptismal Regeneration and this you are forced first to prove as well as you can knowing it is one of the things that give offence and will do Had you carried this stoutly I would have given you many thanks and said it was a strong Argument though it doth not follow we must be tied to a Book I observe two things in your discourse 1. You give this Regeneration to all Infants baptised 2. You mention nothing
Worship are in our places and capacities bound to abolish all things abominable for their unprofitableness and inexpediency but in our places we can onely enforce such abolition by declaring against and not receiving assenting to or admitting as the standing order of publick Administrations that which in our consciences we are convinced is so inconvenient or otherwise qualified that it ought to be abolished as the Jewish did so the Romish Rites must lose their dignity by non-submission to them That our Service-book may be abolished without sin none can or will deny whilst the exceptions against it corrections of it Apologies for its faults and defects with the confessions of such who contest for it do proclaim it an humane Constitution subject to corruption and inconveniency and thereupon alterable at humane pleasure Three things necessitating the Church to abolish what is humane though in it self good are written on our Liturgy in most legible Characters First The similitude and symmetry of it unto the Popish Sâ—rvice and Religion wherein it is both movâ—ns minding us of those superstitious dreams and fancies which dictated the order and at first occasioned the use of the several parts thereof as the Sacrament of Pennance Doctrine of Venial sin and Pâ—iestly Absolution the ground of the Confession Misreatur and Absolvtion the miraculous efficacy of the words directing the Kyrie Eleyson with the three-fold sin Original Venial and Mortal which directed it to Father Son and holy Ghost the sanctifying influence of the words of the Pater Noster making it necessary to begin and end nay essential to every act of Devotion and duty of Religion the miraculous power of particular Rogations the Reason of the Letany the hearing of the heavenly Quire which is suggested as the occasion of the Angelick Hymn and so of other parts which I cannot stand to mention but also movens inclining and apting us to receive and again professe that form of worship with little variation or difficulty This similitude and symmetry is apparent by these things 1. The original Extraction of it was and it cannot be denied from the Romish Breviary Ritual Missal and Pontifical Fox Acts and Mon. p. 1272. 1273 1274 1275. into which it may be with ease again resolved 2. By the order and several parts thereof which must run unto Romish fancy for a rational soundation the Word of God and nature of the duty not dictating any 3. By the groundlesse Insurrection of the Rebels of Devon and Cornwal on the introducing of it into the English Church witnessed in the Expostulatory message of King Edward the sixth in these words As for the Service-book in English it hath manifest Reasons for it pag. 1189. and yet pâ—rchance seemeâ—h to you a new Service and indeed is none other but the old the self-same words in English which wâ—re in Latine if the service of the Church were good in Latine it remaineth good in English for nothing is alter'd but to speak with knowledge what was spoken in ignorance 4. The attractive influâ—nce it had on the Papists who for eleven years in Queen Elizabeth's time came to Church without any conversion to true Religion Abbot Bishop of Canterbury in his Explicatio illustrium quaestionum c. 4. p. 112. Morton's Appeal p. 46. but on the conformity of the English to the Romish service on which ground Pope Plus the 4th and Gregory the 13th offered to confirm it and the Fathers of Trent assured our Catholick Nobles that the Pope might do it without any dammage to the Catholick Cause And the Messengers from Rome entertained here by Secretary Walsingham at their return wondered their Lord the Pope was so ill advised or at least informed as to Interdict a Prince whose service was so like his own and caused the Bull against the Queen to be recalled 5. Bristow's Motive 34. The assurance Harding Bristow and Carrier those seducing Jesuites gave themselves that they might yet convert England to the Catholick Church whose Service and Ceremonies she yet retained Confid p. 45. sect 8 9. the lâ—st of whom saith expresly The English common-Common-prayer and Catechism containeâ—h no point of Doctrine contrary to the antiquity of the Romish Service 6. The Service was and yet is the Engine of Accommodation between Rome and England on the designed Spanish Match unto which none was more potent than the similitude and symmetry of the English to the Romish Service Cabala Lord Keepers Letter to the Duke p. 79. of which that the Court and Clergy of Spain might be convinced the Bishop of Lincoln then Lord Keeper caused the English Liturgy to be translated into Spanish by a Franciscan seeming Protestant and sent it to the Duke of Buckingham there resident to obviate the Exception Ecclesiastick policy lib. 5. sect 28. and facillitate the Enterprise This to some seemeth an Exception of no value and I concede to the learned Hooker that 't is too hard to say in nothing we may follow Rome for in what they do as men Nature will necessitate what as prudent men Discretion will advise what as Christian men Religion will constrain us to conform But our stumble is at what they do as Romish Babylon for as such disordered and superstitious service is derived from them and the difference is vast between Scriptures Sacraments and Ministery which must not nor can be changed because they passed through a Romish Chanel and human Constitutions of Method and Order which ought so to differ from as to speak detestation of what is Idolatrous and determine an incapacity if possible of being thereinto again resolved The removal of the High Places did not more advance the Reformation than the not-demolishing them did occasion and facillitate Israel's backsliding in Religion Sure I am the Primitive Fathers and our Protestant Writers apprehended God's mind to be that His People avoid the Symbols as well as abhor the Substance of False-worship and infer it from Exod. 23.13.20 Zech. 13.2 Deut. 7.15 Isa 30.22 1 Thess 5.22 Jud. 23. and interdicted in their Councells conformity to the Jews or Heathens in their Festivals Eusebius devita constant lib. 3. cap. 17. observation of Easter Fasting on Sundays Monuments of Martyrs adorning their houses with Bay-leaves and green Boughes and bringing Wine and Cakes to the Church and the like Concil Cartha Can. 5.14 15. Bract. Can. 32.73 Con. Phi. Can. 27. De Corona militum lib. de Idolatria August Confess lib. 6. cap. 2 Confutation of the man of Chester fol. 54. against all which * Tertullian urged with much earnestness our Arguments as doth also Ambrose to * Monica the mother of Austin who are seconded by Calvin Musculus Beza Zanche Peter Martyr our own Fulk Jewel Andrews Sutliffe and who not against the Papists in many things Rejected and the Rejection thereof defended by this very Plea And Bishop Pilkington in our very case of the Common-prayer book confesseth That in Mariage which is least offensive
and many other things we are too like unto the Papists and that it is our fault generally that we differ no more from them in all our Ministry I wish we find men convinced of the Nature and resolved for the Duty of Seperation from Babylon and Antichrist of which if they doubt they may well plead for this grand prop of their uniting Fabrick so suitable to what is catled Catholick Religion but for us we judge Separation not sufficient unlesse it proclaim Detestation and resolve union to be the result of Papists murning Protestants and cannot but endeavor to abolish what is like and suitable to their service But Secondly The Scandal given by this Service-book doth constrain the abolishing of it That it hath been a stone of stumbling and Rock of offence unto the sin of some and sufferings of others no observing Protestant can possibly deny and it hath been made most plainly legible by the troubles of Frankford constant complaints of men fearing God in the times of Queen Elizabeth and King James at the Conference at Hampton Court Anno 1603. the Corrections promised though not performed the Apologies and Challenges of the silenced suspended Ministers of Lincoln Devon and Cornwal the High Commission and Visitation Censures the earnest Petitions and importunate Remonstrances from London and all parts of England the Commotions of Scotland sinful separations from the Church of many weak men hereat scandalized obduracy aad ostentation of the Papists complaints of the Reformed Churches and finally by the concurrent judgment of the lare * Preface to the Directory Assembly of Divines and Determination of Lords and Commons in Parliament Assembled on this ground and consideration among others laying it aside by their * Ordinance for taking away the common-Common-prayer book Jan. 3. 1644. Authority unto the unspeakable joy and content of many pious and prudent men That offences and stones of stumbling occasions of sin or ruine ought to be taken out of the way and abolished none that know the word of Christ Mat. 18.6 7 8 9. the wariness and warnings of the Apostle who would rather never eat fiesh than offend the weak 1 Cor. 8.9 10 11 12 13. Rom. 14. or the worth of immortal souls can or will deny Thirdly The scandal symmetry of the Service-book doth not so much satisfie us and stir us up unto the desire of abolishing the same as to see it so shamefully Idolized by not only the Vulgar but such as affect to be accounted the Fathers of the Church in which respect it calls as loudly for a zealous Hezekiah to make it a Nehushtan and break it in pieces as ever he did the Brazen Serpent This Idolizing of the Service-book is grown most obvious and common having been super-superlatively expressed by the applause of it acclamations for it as the unum necessarium of salvation only way of Gods worship and all of piety unto the thrusting out Preaching and planting in the Church a Reading Ministry appropriating to it the effect and attributing to it the honor of all Gods Ordinances palliating all prophaneness and neglect of piety by the bare use of the Service-Book and zealously persecuting unto bonds and death if possible all that decline to use it thinking they do God good service I have been often astonished at the high devotion to it D. John Gauden and commendation of it by meaner persons but the considerations of our Antagonist hath scrued it to that heighth that if it presage and provoke not its utter extirpation I cannot but conceive men want sense or zeal In his florid expressions he thus extolls magnifieth our Service book unto that heighth that I tremble to transcribe his terms This Liturgy is the most excellent means to preserve the truth of Christian and Reformed Religion Considerations of the Liturgy pag. 10 11 12 42 43. it is necessary for the holy harmony and sweet communiou of all Christians mightily conduceth to the salvation and edification of the meaner sort of people the Christian Religion cannot easily be planted nor thrive among the Countrey or common people without a setled constant Liturgy imposed and used nor can the Reformed part of Religion be preserved in England to any flourishing degree without the Liturgy be maintained as the firm and most impregnable Bulwark against Romish Superstition upon the Liturgy dependeth the peace and unity of this Church as much as the House did on its Pillars which Sampson pulled down The Liturgy is the only bond of Loyalty Love and Duty to Soveraign Majesty the only Basis of Glory Charity Vnity Safety Reformation and true Religion that in the variation of the Liturgy England must shake hands with all these And much more to this purpose in which if he say true we must cast off Confessions of Faith cease from Catechising silence Preaching suspend Statutes slight Sacraments receive and read the Service-book the Ark of Gods presence assurance of Salvation all in all of Piety and Morality Almighty instrument to convince of sin convert to God conjoyn to the Church confirm against Error and conduct to Glory It is sure time and reason this holy Book be placed on the Altar handled and opened by the Priest only with no less reverence than the Jews Thorah or Papists Mass-Book or rather cast out of the Church with indignation But our Second Exception against the Service-Book on which we pray we may not be pressed to the use of it is this 〈◊〉 The form and onder of this Liturgy is Superstitious Second Exception against the Liturgy or unsutable to Publick Solemn Worship I shall not now meddle with the matter of this Book which by its ambiguous phrase is obnoxious to the Exceptions taken to it Be that good yet forma dat essentiam the form and order must constitute it solemn publick worship And in that I conceive something will be found Superstitious an evident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will-worship humane invention without beyond divine prescription His Spiâ—itual House pag. 144. I must tell Mr. Masterson who affects that term it seems to be a plain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an over-earnest importunate unwarrantable approach to God which can expect no other Answer than Who hath required these things at your hand not directed by the Word or dictated by the nature of a duty but founded in the superstitious fancies of men Of which nature I judge these particulars 1. The whole extraordinary Service Epistles Gospels Collects and Lessons appointed for Wednesdays Fridays Lent other Holy-days whichmaketh a difference in days and gives them some dignity above others and sets them in a parity with the Lords day sanctifi'd by God our Saviour and that in honor of the Saints or memory of the parts of our Redemption which abstractedly considered are mysteries not mercies and this without any appointment of God See my Fastning St. Peters Fetters Sect. 3. pag. 55. who only can make Time holy or
be plunged under a God-provoking Land-destroying perjury For sure I am the Directory and Service-book though amended in most things cannot consist and therefore we must be resolved in this before we receive that when something refined we may suffer we must not sin But here Captain George Masterson that Morpheus of our City A Captain in the Church-regiment for the Common-wealth Ruinâ— who gave in their Ensign The Law and the Testimony for their Motto wanting nothing but an inculca me tanquam salem insipidum to make him the Eâ—ebolius of our age having turned his Belt into a Girdle and Buff into a Canonical Coat relinquished the Law and the Testimony to run to the Common-prayer Book unto whose plea borrowed from the Learned Hooker these Exceptions are framed biddeth a Stand to my March and tells us in Answer to our Covenant Herod and the Jews lying in wait for Paul sware That is true and if he will make good his Inference of the Covenant I will promise him to save the Hangman the labour and burn it and what I have written for it with my own hands in which if he fail See his Sâ—iâ—itual House p. 130. he must needs be found wicked and fallacious but that is not strange to him therefore He tells us Lawful Authority is essential to make an Oath obliging but by his leave though it be to make an Oath lawful I deny it to be essential to make it obliging I believe he dâ—eams every unlawful Oath void but Bishop Sanderson will teach him better Divinity But that his Bowe may not break which could never hold to shoot one forcible Shaft he addes another Paradox To deâ—y the Covenant wanted lawful Authority is treason He lives indeed near the Innâ— of Court and hath conversed much in High Courts of Justice and may blesse God for a gracious Prince that he is not as sensible of Treason as his brother Peters Yet I shall make bold to tell him I have deni'd it and do deny it and yet fear not to be indicted for Treason whilst I have the Authority of his late present Majesty owning them who enjoyned the Covenant a Parliament til his Patron Bradshaw became Presideâ—t I must be better informed in England's Constiâ—utions if Lords and Commons sitting in Parliament are not a lawful just though not a full and compleat Authority to thâ— Orders and Ordinances of which the people owe subjection in which my observation of daily obedience the non-contradiction of the Learned in the Law and the Act for their Continuance making sober and judicious men to doubt of their yet existence though the present Aspect of the Nation cannot bear it doth very much confirm me and yet I would have him know I think I have and shall approve my self a much more loyal Subject to his Maiesty than himself who not onely rejoyced in the death of our late murthered Soveraign but blasphemoufly triumphed over his most Sacred Majesty in the day of His distress at Worcester in these and the like terms The enemy did and might rationally expect See his considence in man preached the last day of the sixth Month 1651. dedicated to John Bradshaw p. 16 17. that if he could set his foot his wearied foot on English ground his strength would take root downward and bring forth fruit upward it could not but be expected on all hands that the further he rolled the greater strength he would gather Yet behold admiâ—e God though at his entrance he leave our Army fourscore miles in his Rear their flesh wearied and spiriâ— almost languishing through the continued difficulties they met with in a strange Land though he appear in a Countrey very fond of him though he march with an Idol in the head of his Army the name of a King to which the generality of this Nation are very superstitious too ready to â—ow down and submit their necks to a Tyrants foot yet behold his strength is at a stand much about a scantling as it was when he fled out of Scotland Let us remember Newbery and Marston and Naseby remember Dunbar and Fife and Sterling Is not this a most faithful Subject and judicious man to charge Treason on all such as esteem the Two Houses of Parliament a lawful Authority Yet This Authority was that which expelled the Liturgy and received to their Ordinance for that purpose so much of assent from his late and present Majesty that makes me sure it amounts in equity and conscience if not by the punctilioes of the Law to a full and compleat Authority especially considering it to be enforced by the Emphasis of an Oath Courteous Reader I will hold thee no longer but beg thy excuse for this too wide a Portal for the Authors more compendious Fabrick which hath been framed to fence off the force and fury of passionate and censorious men who think nothing but peevishness with-holds from using the Common-service book That the one and the other may inform convince and confirm is the hearty prayer of Thine and the Churches Servant striving for the purity plainness and simplicity of Gospel-Worship ZACH. CROFTON From my Study at Gravel-lane in Houndsditch London Jan. 26. 1660. Dr. Gauden's LITVRGICAL CONSIDERATIONS CONSIDERED The PREFACE Aphor. 1 HIppocrates tells us That in the cure of a sick person as the Physician must do his part so the sick person must do his part and the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Liebantius in his Scholia interprets Apothecarires and Chirurgions c. Assistants to the physician must do their part else the cure may be hindered How long this poor Church hath lain sick and languishing is too well known to the Christian World divers have tried their skill to heal us but have proved Physicians of no value How many thoughts this hath caused our Royal Soveraign the King of our Prayers since God hath in so wonderful a manner brought Him to His Throne he knoweth best I doubt not but He made His Prognostick so soon as He saw the Patient that the disease was most difficult of cure yea to bring this Church to such a healing and healthy complexion that God might delight to look on it was a thing impossible for any Physician but such a one who is infallible in the knowledge of the disease and of the medicines which must heal and could irresistibly cause the Patient to take the Physick and Omnipotently concurre to the blessing of it One thing that makes some diseases as the Hypochondriaca Affectio into which the perplexed thoughts and cares about our state may be enough to bring His Majesty so difficult of cure is found in our disease viz. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viscerum wherein the medicines which are good for one hurt another Some men pretending Antiquity for fifteen hundred years cannot be healed unless the Physician prescribe a Bill of six hundred yea a thousand Churches to one Bishop as Cyprian and Austin had if
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-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
there though we pray for the same things here our National Harmony and Amen are gone Why not uniformity of words in prayer before Sermon as at a Sacrament or at other times in your Confession and morning prayers if the Argument be of such force It is strange to me that this taking Notion was not known in the first nor second Century Why do not these boasters of Antiquity bring forth the imposed Liturgies in these times so as to take away the use of Ministers gifts I see the Doctor in his Gaybook could beteam to prove from those words in Just Mart. Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there were such prayers then imposed but he doth but glance at the place and will not I believe venture his credit upon it for fear the next page in Just. Mart. should confute him besides the very place where Justin uses the words shew what he means by them nothing to this purpose Fourthly If uniformity in praying be such a divine thing why not also in preaching if verbal Harmony be so excellent in one Ordinance why not in all every Congregation the same day taught the same truth from God in the same words is not this glorious so take away Preaching You will allow us our own gifts sometimes because of many particular occasions which no Liturgy can particularly reach page 19. Very true your Liturgy could not reach our King in His Banishment if men could not have prayed without it how then But so you may say for Preaching for some particular occasion allow us our gifts but for uniformity sake read Homilies instead of ordinary Preaching this is excellent Sectio quinta Reas 4 HIS fourth Reason is this A Liturgical Form is not only of great benefit to the more judicious and well-bred sort of Christians but highly to their security and humble composure of their spirits in the worship of God who otherwise are prone not only amidst publick devotions curiously to censure but scoffingly to despise yea many times to laugh at and at best to pity incongruities c. Answ 1 Answ 1. But a Liturgy will not prevent this carriage of your judicious Christians unless you take away prayer altogether for if we pray but once before Sermon some expressions there may be which your scoffing well-bred Christians will laugh at Secondly The question is Whether those passages be so incongruous as your well-bred Christians imagine I have known 〈◊〉 common for your well-bred Liturgical Christians to sport with the Holy Scriptures No wonder though they laugh at some passages in prayer which their wanton fancies like not And indeed a man may observe it when once your Liturgical well-bred Christians have mumbled over their Service and now think they have devoutly served God their next work if their eyes be not elsewhere about the Congregation but upon the Minister is not so much to joyn with him in prayer but to watch at what expressions they may carp at either in prayer or in preaching and then to laugh scarce ever see more profane worshippers than many of them are Thirdly You may take away all preaching also for your well-bred scoffing Christians are prone to laugh if any incongruous passage be in a Sermon but laughing is forbidden there also Fourthly There are some men so able that the Devil himself cannot find an incongruous sentence in their prayers why must it be imposed upon these men Fifthly I have known such as have had some incongruous passages and being told of them have used them no more this is a better way than yours I have known some wel-bred women who when they have bred-well and have been safely delivered have laughed and that not without cause to hear what a suitable form of Thanksgiving your unparallel'd Liturgy hath prepared for them blessing them from the burning of the Moon Sectio sexta Reas 5 HIS fifth Reason is this A Liturgical Form doth mightily conduce to the edification and salvation of the meaner sort to whom variety of expressions in Prayer or Sacraments is much at one with Latine-service c. Answ 1 Answ 1. No not much at one our people understand plain English better than Latine unlesse all men used such high-flown words as you for Sacraments I know no man varies from the words of Institution which Christ used and as for prayers at Sacraments the Lords Supper I mean your Liturgical men have not that Ordinance so often for plain people to remember the prayers Secondly If it be so good for the meaner sort what shall we do with your judicious well-bred Christians you mentioned before will not they laugh and scoff at the plain things which the vulgar Rusticks and Mechanicks have prepared to edifie and save them But it may be you will say because it is a humane invention they will approve it and like it never the worse Ay Sir but so will not the judicious and right-bred Christians Thirdly But O ye blessed Apostles and thou zealous Paul who did so love and labour for the salvation and edification of souls and the meaner sort 1 Cor. 1. were these who most what received the Gospel here is a means mightily conducing to the salvation of the meaner sort for which thou Paul I am sure didst labou◠almost as much as Dr. Gauden but couldst not thou not all the other Apostles hit of this mighty means no wonder though you did miss of your end you or Dr. Gauden wanted wisdom Fourthly But is it so mighty a means What is the Reason then where this Liturgy hath been most used people held most to it and Ministers had no gifts of their own that in these places so few shew forth any conversion If any it was got in some other place by some other gifts search and see how true this is Number your Common-prayer Book Converts and consider the Edification of common Zelots for it Fifthly Pardon me Sir if I mistake I thought Catechising and Teaching or appointing them forms of prayer at home sutable to their conditions had been a better means to edifie and save them than forms of prayer in a Church Sixthly By this Argument often Repetitions of the same Sermon were very good to edifie and save the meaner sort but will your judicious and well-bred Christians like this project His sixth and last Reason is That a Liturgy is a Bulwark against Romish Superstition and Fanatick Innovations But here he slips out of the Thesis to the Hypothesis and commends our Liturgy upon this ground I will meet with this in its proper place afterwards Part. 2. Sectio prima IN the next place he takes our Liturgy into consideration 1. He excuses the Liturgy and here First As I said he yields pag. 5. some small faults verbal defects which are very venial in any things of human constitution But pag. 33. gives it a fair absolution Answ Answ Could the Doctors Rhetorick help him to speak and yet not to speak he would do it but Sir
you may speak out not onely our King that now is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but his Royal Father said that He would easily consent that what was inconvenient for matter or manner should be amended I have seen a paper printed I think about the year 1641 in which were divers things set down by some of the Bishops which they intended to Correct I perceive you intend to give it but a gentle purge I pray Sir are you the man alone intrusted in this work truly I do not take your judgment to be the measure of all the judgments of the Divines in England though you say your Liturgy must be of all our Devotions in publick pag. 27. But of this more afterwards Sectio secunda THe second Consideration is 2. He defends the Liturgie His endeavouring to defend it against the objections brought against it Object 1 The first of which is that Prayer which is used after Baptism wherein thanks is given to God because he hath been pleased to regenerate this Infant Here he defends Baptismal Regeneration briefly of which in a more proper place afterwards Object 2 The second Objection is this That some men and one Minister he saith he knows have charged it with a Lye in the beginning because the words are not the same with the Text in Ezek. 18.21 22. And these men he loads with Impudency Ignorance Blasphemy intolerable Confidence pag. 24 25. The Doctor wants not words what shame hath he poured upon these men and that one Minister I wonder who he is This indeed I have heard That take these words 1. As the Line before them orders the Minister to read with a loud voice one of these Sentences of Scripture which follow and this is the first At what time soever a sinner repents him c. 2. As these words are said to be the Sentence of Scripture in Ezek. 18.21 22. 3. As they have these words saith the Lord annexed In this sense I have heard them charged with a Lye not denying what may be drawn by Consequence from Scripture For my own part I have been much offended with these words 1. Because they are said to be a Sentence of Scripture in such a Text. 2. As they have helped to procrastinate Repentance and have been a Trap-board for Hell your meaner soâ—t whom you labour to edifie have got these words At what time soever c. laid them up 3. As they help to bolster up many a wretch who when he comes to dye and his lusts forsake him now from the bottom of his heart as he phansies he repents and there is Comfort for him But all that you have said will not save those words from being very false in the sense mentioned in which I am confident they were spoken and how much that which is very false differs from a Lye in this case judge you And truly Sir if this be the taste you give us how you will correct the Prayer-book the Jesuites have by their Index expurgatorius done more service to their Romish Synagogue in purging out of Authors what was good than you will do service to the Church of England by purging out what is unsound Let us read what you say All the words of that Sentence in the common-Common-prayer book are not in that place Ezek. 18. 21 22. This is very true say you Then say I it is very false that those words are the sentence of that Scripture You confesse it You say All the words are not c. how many think you are I have viewed these Verses in the old English Translation when that Prayer-book was composed as I suppose there I find above 63 words in our Translation about 59. and though I easily yield you wicked and snner turn and repent for Synonomies yet I find not above five of the same words in the Common-prayer Book which are in that Text which the Common-prayer Book refers unto So that they are not All indeed How then But say you the Evangelical Soundnesse and Sence is more fully united and comprehensively set down in the Book of Common-prayer than in these verses cited in the Margin Hold a little 1. The Lord inspires his holy Prophets immediately with such words to expresse his will and mind which are written by his Pen-man 2. Shall ordinary men take these words and alter them and that very much as I shall shew and this Sentence thus altered be called the Sentence of Scripture in that Text. 3. Yea shall men say the sense is more fully united and comprehensively set down in the Sentence altered than in those words the Lord did immediately inspire surely then it is better well let us see what will follow 1. Thus we may alter the whole Scripture and make a new Scripture of it and tell the people we give you the same Bible that God inspired his Servants to Write but in a sence more Evangelical and fully united than in those words the pen-men wrote them So that we have mended the Scripture By the same reason you alter two verses you may twenty so make a shorter Bible 2. When we preach and quote Texts we may read them otherwise than they are in the Original or any Translation and when the people look for the Texts in their Bibles and cannot find the verses as we quote them we may tell them we give the sound Evangelical sence more fully united c. than you have in your Bibles or in the Original were not this a good Answer Doctor who is bold 3. This Doctor is so exact in our Prayers to God that he will bind us all to the very same words in a Common-Prayer-Book we must not pray for the same things by our own gifts though more enlarged thus he ties us up to mens words in his humane Invention but for Gods words he can plead for the altering of them leaving abundance out 4. I deny what you say That the Evangelical Soundness and Sence is more fully united in the Common-Prayer-Book For the Evangelical sence must lie in the bottom of the heart Now that you are fain to interpret else we could not tell what the sence is of those words 2. But especially thus it appears 't is not true for in Ezek. 18.21 22. The nature of Repertance is opened if you ask what is Repentance I answer out of Ezek. It is the turning from all a mans sins and keeping all Gods Statutes But in your Common-Prayer-Book there is not one word of this only the Definitum Repentance mentioned 3. In Ezekïel there is nothing of the Time expressed but in your Common-Prayer-Book there we must read with a loud voice the first words At what time soever The Texts you adde make nothing to your purpose The question was not what may be gathered from Scripture by Consequence this was yielded but whether those words in the Common-Prayer-Book were the sentence of Scripture in Ezkeiel 18. Methinks a great Doctor yea now an elder Bishop should
of the Parent Then briefly I answer Answ 1. Why then did Dr. Gauden refuse to baptize the Infant of a Parent being abominably ignorant in his Parish till the Parent got some knowledge I am certain of the truth of this what wrong did he to the Child by refusing to put it into a Regenerate and saved Estate by refusing to Baptize it What if the child had died Secondly You allow a person in a Regenerate and saved estate and yet falling from that state you cannot save this Thirdly Infants as Infants are the subjects of Baptism they need no depending Title I thought Abrahams seed visibly so had been the subject Fourthly Though natural affection work yet who in his judgment loving the soul of his Child would not wish it might die when it is under a certainty of salvation Fifthly Though all the Ordinances of God are honourable yet Baptism surpass them all for that puts all such Subjects into a certainty of salvation but the Word preached doth little Paul did not speak right when he said he was sent not to baptize but to preach the first saved all if died in such a state These are my sudden thoughts but I pray view Mr. Gataker his Stricturae upon Bishop Davenants Epistle to Dr. Ward about this question and answer him when I read him long since he gave me satisfaction It is true he was one of the Members of that illiterate Assembly that Dr. Gauden so much useth to despise and that in his Loosing Peters Chains but though he did not wear a long Scarf he need not go to School to Dr. Gauden no more needed Dr. Twiss nor Dr. Reynolds Members of the same Assembly but if the Doctor will swagger with his Rabbinical Learning let him help Dr. Lighfoot another Member a little and he will talk with him many other men there were of excellent worth for Learned Orthodox and truly plous men that understand the Gospel and live accordingly I fear the like Assembly will not be in ours nor in our Childrens dayes they get no honour who despise that Assembly Sectio sexta 2ly THE next Effect of the Liturgy is this it unites the King and the People and this Reason he urgeth so that on the contrary he saith Subjects cannot be so tite firm zealous chearful nor constant in our Loyalty and Love to our Soveraign a heap of words pag. 28. Answ 1. What mean you Doctor to create jealousies between the King and his Subjects when He is newly come to His Throne the Lord rebuke you Why then did you take the Covenant so cross to what now you practice the removal of the Liturgy was in pursuance of the Covenant as both Houses declared because you can bring no Scripture-proof you go to State-policy but let us weigh him Secondly Why not then the same Sermon that is preached before the King and the same prayer the Minister makes before Him that there be nothing in all the Worship of God through his Kingdoms but verbatim the same that is before the King This uniformity is stronger Thirdly It is true in were a desirable thing if the King and His Subjects could agree in every punctilio of Religion Doctrine and Worship but His Majesty knows it is impossible and that He though our King is a Subject to God as well as we there is darkness abides upon us in some degree while we are here but if we be united to our King in the sound Doctrine of the Church of England as we are and the same Ordinances of God owning all if in lesser matters and circumstances there be various apprehensions upon conscientious grounds Can we not be firm to Him in Love and Loyalty Fourthly As to prayer Is it not sufficient that we pray for the same things and for His Majesty much more enlarged than in the Liturgy unlesse we use just the same words and syllables You can allow men to use other words and contract places of Scripture which the great God inspired and commanded so to be written as I instanced before in your Liturgy and yet we must be tyed to mens words I think our hearts were united to him in Love and Loyalty when we poured out our souls for him under his affliction without a Common-prayer Book Fifthly The union between King and Subjects is then surest when he hath the hearts of his Subjects united to him His Majesty took a better course for this heart-union by His Declaration from Breda I am sure no King ever had the hearts of his Subjects more united to Him than He had by that not that His Majesty is bound by that to tolerate every one who pretends conscience then He must sin in tolerating the vilest Heresies and those who despise and cast off all the Ordinances of God and Civil Government also Sixthly The King of France hath those who are Loving and Loyal to Him unlesse you will condemn all the Protestants there yet I hope they use not the same words in their Worship that are used before the King How much more we who are of the same Protestant Religion with our King and use the same worship only though we express the same things in different words 7. God hath the hearts of People in his hand and can turn them to their Prince as he please and the best way for that I think is both for King and Subjects to keep closest to him and his worship according to his own Institution which if your Liturgy only be and you can prove it you need say no more but for this Argument Doctor you get no hearts I am sure from the Kings Subjects If a man look back to the times of our troubles what began them you may remember what made these unhappy breaches your Argument is experimentally confuted Sectio Septima 6. THe next Topick he argues the excellency of it is ab oppositis First here I think he doth notably lash those who laid it aside but the efficient Composers they were Martyrly men but the efficient Deposers who are they we know they were both Houses of Parliament as the Ordinan 3. Jan. 1644. declares and none else but those could lay it aside I mean no private persons but let us hear the Doctor And we see this piece of policy wat early used by some Jesuitick Engines to foment our sad Divisions the Liturgy must be laid aside c. p. 30. If the Doctor will stoop so low to read the Ordinance of Parliament and the Preface of the Learned for so I call it Assembly to the Directory there read the Jesuitick Engines Were those men Jesuits 2. He argues from the contrary evil effects which have followed since the Liturgy was laid aside These effects he tells us are Errors Ignorance Prophaneness c. p. 11 12 32 33. Answ True too many errors and too much profaneness we have known but did they rise from this being laid aside surely you mistake For Errors First Let us see whether