afraid to deliver his opinion of such a peece of ordnance mounted fully charged upon him the great Canoneers sitting by ready to give fire yet with much ado plucking up his spirits he told them freely that it was a halter to lead a blind horse to the water such dumb Diegoes or devouring Caterpillers might rightly be called as the Prophet speaketh foolish Shepherds and so the Service-book the Instrument of a foolish shepherd Zach 11.15 they truck away their Souls and the souls of others for a crust are they not then errant fools And this foolish instrument the Service-book is the Broker in this unhappy bargain Sect. There are another sort of bad Ministers Phil. 3.2 Vers 18. who will not be idle as they say but they are very ill exercised such the Apostle calls evil workers doggs enemies to the Cross of Christ The Apostle bids us beware of such but indeed ours are worse than those false Apostles for they preached Christ though of envy Phil. 1. â—5 but ours preach error heresies blasphemies calumnies out of envy not Christ Were there ever the like accusations heard of for number nature as hath bin laid against those unparallel'd Ministers for vileness both in living preaching The Goliah his staffe wherewith they maintain all this and all their brags against the Host of Israel is the Service-book which is the Helena of the Hierarchy the strict and total observation whereof Lincoln Articles do punctually appoint To those we might adjoyn Nonresidents Pluralists who knowing that Service will serve the turn can have choice of Readers to serve their Cure at a cheap rate In Kent a common Fidler read Service for 12. d. a week In another place a Black-smith did the like yea the Prelates themselves trade in this comodity when they have an old off-cast servant the ruines of a profane wretch good for nothing then make a Priest on him witness a Prelates Porter made Priest of Paddington One that we all know diebus illis Chaplin to a great Officer of State but now a proud Prelate in the time of his Chaplainry possessed 3 Benefices to the value of 700. l. a year or thereabout allowing nothing out of all this for the feeding of so many flocks save 10. l. a piece or thereabouts to three poor Curats with a number of cast Service-books which are no good meat neither cold nor hot yea had not this Service-book been this man and others could never have been so unconscionable Sect. Yet further the Service-book hath been the bane of many good Ministers and that of two sorts Conformers Non-conformers the latter of whom were deprived of their Ministery dearer to them than their lives cast out of their Free-holds against the Law of the Land Excommunicated Imprisoned their Families dissolved and cashired from all Callings yea their very Being through calumnies and injuries thrust at so that with Fambria against Scaevola they quarrelled with them Quod totum ferrum in se non receperant Tul. that they received not the whole deadly Weapon into their body and what the quarrel but the Service-book To which the Ministers must not only conform but also subscribe As to four Books more some of which it may be they had never seen that nothing in them was contrary to the Word of God Monstrum horrendum O fearful sin to father falshood and lies upon God for which the Lord may justly quarrel with this Nation Now for the godly and painful Ministers yet conforming and subscribing the Service-book was a heavy burden to them and they groaned under the rigour of the Service It may be said of the Service-book as it was said of Gath in another kind namely It was Metheg Amath the bridle of the hilly tract or strength of the Philistims so the Book was the strength of the Philistim Prelacy and a bridle with a Curbing bit to stop to winde and turn them at their pleasure yea sometimes to cut them in the Mouth if they delivered any such part of Gods Counsel as touched their Copy-hold besides the scoffing calumnies that the Prelates and their Janizaries would put upon them How did they grieve the souls of divers worthy men that divers of them were forced to break thorow that Egyptian bondage with danger of their liberties and lives if they had been reached by the Prelates ill Angels but flying with the Woman into the Wilderness the flood of the Service-book out of the mouth of the Serpent was sent after them but both fire and water conspired to the devouring of it witness its arrival at New England two fellows being drunk addressed themselves by water to disperse some bundles of them one of them swearing that he would have a Pipe of Tobacco in despite of the Devil striking fire the sparks fell into a barrel of gunpowder which blew both men and Books all into the Air the men were saved by swimming in the water and the Liturgy sunk when it could not swim and so we hope it shall Some of us heard a painful Minister complain with abundance of tears a little before his death That so long as he and such as he carried the Prelates fardel after them they would never down We will shut up this point with a very remarkable observation Ier. 23.23 Joh. 4.23 24. Though God made conforming Ministers being the dispensers of his Word the means to turn many from their evil wayes yet this proved for the most part but in the point of life and conversation and not in point of Purity of Worship according to our Lord and Masters practice upon his Patient that Samaritan Woman whom he reclaimeth not only from uncleannesse of life but also from a polluted Worship the Woman here is not only touched in Conscience for her evil life but also desires to be rectified in the case of Religion Christ healeth her of both those Diseases and having given check as a Father observed both to the arrogancy of the Samaritans Ciril and of the Jewes for the latter was faulty as well as the former though not in the like degree he layeth down an undeceivable Rule for both that they and all who will worship God acceptably must worship him in spirit and in truth in spirit that is opposed to bodily service as washings anointings garments c. In truth that is opposed to shadows and figures whereof Christ is the substance and the body such converts then as will reap Comfort out of respect had unto all Gods Commandments Tract 15 in Ioh. they must come down from the mountains of impure worship Austin hath a pretty saying upon this that he that will draw near to God must come down from his own mountain or from the mountain of his own device in Gods worship it is a duty laid on Christs Messengers in preparing of his way to lay those mountains level as well as others but the good men durst not meddle with the
could not have hatched the Dragon that was sent unto Scotland The Superstitions of this Bulk are such and so many that if Paul were here and saw them as hee saw that of Athens hee would undoudtedly cry out Act. 17. Men and Brethren I see that in all things you are too Superstitious We may better apply that Speech of Tacitus concerning Superstition 22 Annal lib. 14 not exitialis hurtful or dangerous but execrabilis cursed and execrable and so it is indeed both to whole Churches and other People whose eyes God hath opened to see the evil of it which wee are confident you do Act. 25 27. and I say as Paul said to King Agrippa Wee know you beleeve it But as it seemed unreasonable to Festus to send Paul a Prisoner without the charge laid against him Act. 26.27 so we neither will nor dare charge any thing upon this Lyturgy which wee shall not Prove nor desire the outing of it without good and sound Reasons for our desire and therefore wee humbly and heartily desire your Honours to take into your consideration these five Reasons following The first is from the Name wherein the Champions of the Service-book agree with the Papists calling it the Masse The second is from the Ground of it The third is from the Matter of it The fourth is from the Manner of it The fifth is from the Effects of it to which wee will adde some Motives CHAP. II. Of the Name FOr the First the Service-book-men and the Papists do mutually interchange the Name of Lyturgy and Masse the latter call their Masse by the name of Lyturgy the Jesuite Sanctes Professeth That the most convenient Name that can be given to the Masse Liturg. p. 8. is that of Lyturgy or Service not but that the word Lyturgy is of good use for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to officiate in sacred Worship witness Act. 13.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were ministring unto the Lord. Where the Rhemists vaunt of a coined liberty Ro 15.16 to translate the word saying Masse which were to cross the truth and all the learned upon the place as Oecumenius Theophylact and Chrysostome yea and their own Expositors as Casetan and others the Apostle rendreth it by another Word of the same value 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but howsoever they scrape kindness to a word of use till they abuse it yet who knoweth not that knoweth any thing that their Liturgie is the very Lethargie of Worship And what difference between our Liturgie and theirs Truly nothing but a pair of sheers and putting ours in a Coat of another tongue as shall afterward abundantly appear only ours hath not all that theirs hath but ours hath nothing to a word but out of theirs And thence it is that our Lyturgian Patrons do meet the Jesuite mid-way by owning the name of Masse to our Service-Book Sunday n◠sabbath Witness Pocklington who calls the second Service just the same with the Masse so Cozens witness Master Smart's Sermon and not only so in relation to the second Service Antic p. 10. but even in regard of the whole Bulk as Pocklington in the end of his Altare c. and Mountague In name you see then there is an unanimous agreement and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 names are the very images of things for their agreement in matter manner in all things of importance we shall make it as evident as the former in the mean time what reason is there that we should groan still under the burthen of a Lyturgie born in upon us under the Name and Nature of a Masse which is nothing but a Mass of Idolatry and an Idol of Abomination The name is a name of Blasphemy out of the Devils Cabula as we take it For what language it is or what it signifieth for any thing we know was never yet known the Hebrews call their Tribute by the name of Missa witnesse that place in Exodus laying out the oppression of the Israelites by Pharaoh and his Princes or Officers Exod. 1.11 who are called Officers of the Tribute set over Gods people the Word Tribute in the first language is Missa of thé word Messas as the Learned observe which signifieth to melt both the name and Etimologie suit very well with the Popish Masse for it hath melted away true Religion and Spiritual devotion and as it inslaveth the souls of people by leaving them naked as Solomon saith of the Preaching of the Word Prov. 29.18 for so the word signifieth so it is made an engine to screw out the bowels of their estates wasting melting mens substance as the snow against the Sun besides the universal experience of the extortion of the Mass where ever it beareth sway we may instance it too fully in this Island where infinite Masses of Money hath been melted away within these few Yeares without any profit to the King or Subject but to the great prejudice of both for the exhausting of the Subject is the emptinesse of the King Tiberius could say Adulterinum est aurum quod cum subditorum lachrymis exprimitur it is a base kind of Gold that is squeezed out with the tears of the subject but who hath cast the State in this consumption of mony Who hath made the hearts to ake and the Souls to groan of honest Housholders when they have been forced it may be to part with more than they had Who in time of Peace and under good Laws have caused mens Houses and Fields forcibly to be entred their Goods to be carried away Who have caused the Kings liege People and that for obeying the Laws of God man to be carried to stifling Prisons contrary to the Laws of the Land and priviledge of the Subject Who have caused some to be Tormented and Tortured with unparalel'd cruelty both for kind and continuance Lastly Who have been the Incendiaries or Firebrands to melt away if they could the Kings love to his Subjects and the Subjects true loyalty to the King who we say but these Lyturgian Lords and their Jesuited confederates together with their Popish and hellishly prophane Priests Officers and Appendices to prove these or any of them were to shew a Man the Sun and many sheets could not hold the Particulars But to the purpose in hand the Service or Masse-Book as they call it is the main engine it is the Saddle and we to speak a homely Truth are the Asses for Englishmen are called by the Jesuites the Popes Asses the Hierarchie their Adherents are our riders the Saddle hath so pinched and galled our Backs that we know not how to take on the burthen of the Lord Jesus though it be very light our riders have with Spur and Rod of their Rhadamanthean Courts and Temporal Usurpations so jaded us with leave be it spoken that they have almost rid the Spirit of zeal and courage out of us and had they but
their Mattens Even-song Complin Procession Dirgie c. As for the name Masse used by the Fathers we are to understand as Morney and others well observe that as the Church finding ease and growing in Wealth under and after Constantines time fell to grow a little gawdy to please the Gentiles and also to allure both the Jews and Gentiles the Christians were content to hear and speak antiquated Names as Altars Sacrifices Priests First Book of the Masse c. 4. and so fell in the word Missa but it is as clear on the other side that never one of the Fathers alleadged nor Orthodox Councels did use any of these words in their Sence and this may suffice for the Popish Masse They also abuse that place of the Acts 13.2 translating it as they were saying Masse but the foolery of it as hath been said answereth it self The Masse then being such a piece as it was Englands great unhappiness to lye so many years under the burthen of such an abomination so when the light of the Gospel sprung up to fetch us out of Darkness and from the shadow of Death it was great incogitancy to speak the least in our Reformers in King Edwards dayes Iosh 7. to take a Monk from among the Canaanites and putting a coat of English cloath upon it to represent it being an unclean Beast as a service to the Lord it is no better truly than the excommunicate thing What had we to do with the River of Nilus How could we look to pick Gold out of the Popes Dung-hill Valer. max. lib. 1. tit de Relig. where there is nothing but mire and dirt It is true that Heathenish Rome sent the Suns of their Senators to the Etrurians to have their instructions for ordering of their Religion but why should we when God had brought us out of Babel or Antichristian Rome turn immediately in again to take a pattern out of it for the service of our God this is an express thwarting of the Book of God whose Omniscience should only appoint in his own Worship witness that order and appointment given from him by Moses to the Israelites first Deut. 12 28. he layeth it down affirmatively Observe and here all these words that I command thee and he enforceth it with a strong reason It shall go well with thee and thine when thou dost what is good and right in the eyes of Jehovah thy God but now lest they should patch up his Service with some Heathenish tricks he strictly inhibits them so much as to inquire of their Gods Vers 30.31 saying thus How did these Nations serve their Gods even so will I do likewise where the Hebrews observe two things are observeable First Idolatrous Service is not to be inquired after because that occasioneth a turning into it and secondly all imitation of such service is forbidden Cypryans complaint cited by the answers to the Humble remonstrance suits well to this purpose Ad hoc malorum devoluta est Ecclesio Dei sponsa Christi c. The Church of God and Spouse of Christ falls unhappily into this evil exigent Uâ— lux de tenebris mutuetur Ep. 7.4 id faciant Christiani quod Antichristi faciunt That light should borrow from darkness Christians should do that in Gods service especially which the vassels of Antichrist do From this discovery also the Service-book is unbottomed of that main Plea from antiquity which Doctor Hall in his humble Remonstrance makes his sheet Anchor P. 13. but Smectymnuus in his answer puts him to it that for want of ground it is come home but to follow this a little further and to wave the antiquity of a set Liturgy an instance whereof for divers hundred years the Doctor nor any of their Book-men cannot produce We desire to know what Antiquity they or any other can alledge for this Liturgy surely he can go no higher than the Masse-book and when it hath gone as high or higer than it can sometime abusing Scripture and sometime butting upon the coined and counterfeit Liturgies First Book of the Mass c. 4 3. fathered falsely upon the Apostles and Disciples of Christ yea and also upon the Fathers as Peter James Matthew Andrew Denis Clement Basil Chrysostome and others the falshood whereof Morney discovers at large yet for all this saith the noble defender of the Truth the Popish Masse is no part nor ever was of the Divine Service of God and therefore the English Liturgy out of it and not able to ascend higher than it can be no Divine Service as they call it and that inclusively by Catexochen or excellency it can be no Divine Service but is indeed a devised Service but suppose it or the unbloody Sacrfice of the Mass should look as high as Cains unbloody Sacrifice yet if there want truth they would prove no better than antient errors Last of all to shut up the Point Sect. the discovery whereof casts the Doctor upon a very foul shift namely the denying of the Liturgy to have its rise or to be selected out of the Roman models wherein we beseech your Honours to cause him to deal Obsignatis tabulis by comparing the Books together and besides all the evidences alledged if it appear not and that to the eye to be what we have said to be the truth we will de-relinquish our suit but if it be so as we aver we desire no more of the Doctor and all the admirers of the Liturgy that they would deal candidly with the truth with your Honours and with us a whole body of Petitioners who in conscience do profess we desire to do nothing against the Truth but for the Truth and as it becometh not those that defend the Truth Fictis contendere verbis to Skirmish with devised or velitory palliations as the Poet hath it even so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing becometh candid ingenuity better than the Truth To defend evil cunningly is no good commendation it was no grace to the Orator of whom it was said Candida denigris de candentibus atra That he could with ill abused eloquence make black white and white black and yet when such men have done all what they can they find that true of the Civilian Mala causa pluribus eget remedâ—ts The malady of an evil cause stands ever in need of more medicines than he that undertakes the cure can afford For a closure of the point in love to the truth we desire all men that have any wit to take notice of these two things the former a man had better be tongue-tyed than appear in an ill cause the latter when they have done all they can it will fall out with them as it did with the Scribes and Pharisees envying that the people should follow Christ Perceive you not fay they one to another Ioh. 12. â—â— how ye prevail nothing the world is gone after him Just so in this case of
in pressing of that Book and other like stuffe their insolent domineering over Nobility and others yea their daring attempts to set a-foot their interdicted power and their supercilious insultations their proud words and affronting attempts vented by themselves and their Priests even now when the hand of the Lord is lift up against them which they will not see but they shall see it in this they are worse than the Egyptians or Philistims 1 Sam. 6.6 who were content the Lord his hand being upon them not only to let the Ark of the Lord go but also sent it up in the handsomest way that they could taking Egypt for an example in this their insolent striving against God and his Truth they may be compared to the Peasants of Lycia Metam Ovid l. 6. lib. 1. de fals Religione whom the Poet seigneth to be transformed into Frogs for their cruel and barbarous usuage of Latona of whom Lanctantius also makes mention but the Poet tells us that for all the Metamorphosis they left not their old manners Litibus exercent linguas Et quanquam sub aqua sub aquis maledicere tentant Englished thus Their brawling Tongues but setting shame aside Though hid in water under water chide Or with Du-Bartus in this posture they may be compared to Lizards or Snakes cut in pieces Threat with more malice though with lesser might And even in dying shew their living spight Or as God said to Moses of Pharoah that he would not let his people go no not with a strong hand that is he will stand out with God Exod 3.19 so do they they will not let the Ordinances go the Liberty of the Ministry go they will not let the kingdom of Christ go though Gods strong hand be out against them but as he fell at last so shall they all their houshould-stuff and never rise again the Scots have put them in the Pond Judg. 7.17 let the love of the truth lead you and their practice be to you as a speaking emblem in the words of Gedeon Look on me do likewise We will shut up the Point with a Parallel of loyal entertainment of Kings in their Inthronization the men of Judah the men of Israel contended zealously who should be most Officious in Crowning King David though he was crowned before Judah annointed him King over them and Israel did the like over them 2 Sam 24.5 and to bring the parallel nearer home what pious emulation was between us our brethren the Scots to set King James of blessed memory upon the Throne of England 2 Sam. 5 â— Deut. 17.15 they might both deservedly say for they shewed it in effect that they were his flesh and bone as Israel said to David he was no stranger as the Scripture hath it but a King from among his brethren never King was received with greater concourse higher magnificence and more applause this made the Kingdoms as Jerusalem Ps 112.1 as a City compacted in it self which the Septuagint translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a partici ation or communication together often indeed attempted but never effected till then but now blessed be the Name of God in a more loving league and stricter bond than ever contending who shall do God and his Majesty that now is most service shall we not then joyn with them heart and hand in bringing the Lord Jesus the King of glory into his Kingdom he hath shewed himself no stranger amongst us but done great things for us but to the woe of our hearts we have used him too long like a stranger in keeping him at doors and the door upon the hinges Now let us set open the gates Rev. 3.20 and bring him in with triumph which will never be done so long as the Prelacy and the Liturgy or either of them keep the house Non patitur regni socios Christ will have no consort in his Kingdome much lesse an Antichrist Christ bare many calumnies and injuries from the Jews at his arraignment under Pilate and past by many things not answering again but when Pilate came to meddle with his Kingdome he would not let that pass but freely avouched it Art thou a King saith Piâ—ate thou fayest I am answered Christ and to this end was I born Joh. 18.37 1 Tim 6.13 and for this cause came I into the world that I should bear witnesse â—nto the Truth of which words Paul giveth this testimony that Christ before Pontius Pilate witnessed a good confession which words of the Apostle have two remarkable things in them First that Christ hath a Kingdom which he will vindicate in despight of all opposing power wherein he will have his own Officers Government and Service to take place Secondly that this course must continue till the coming of he Lord Jesus and every one that is of the truth especially Ministeâ—s and Magistrates must maintain it as they will answer it at that day for this work God hath brought you together and if you should divert this work so exemplified expressed by Command which God forbid then might Christ say unto you 2 Sam 19.12 as David to his Kindred ye are my brethren ye are my bones and my flesh wherefore are ye the last to bring back the King Wherein if you will not be faulty but intend as we verily hope you do to bring back the King then let it be your special honour to make the paths of the Lord streight by removing of that rubbish Sect. that the King of glory may enter in The second Motive is from the Danger of not removing of the Service-book Craesi filius Danger as all knows is the strongest motive to cause a people or Nation to take heed Histories report that danger hath made a dumb man speak The danger from this Service-book may be looked upon in a twofold respect namely a priori from that which is past and a postoriori from that which is like to ensue the former may also be looked upon in a way of prophecie or in a way of performance the men and servants of God to whom he was pleased to reveal himself in more than an ordinary way especially in time of persecution or some pressure lying upon them have foretold how the house of David should wax weak and the house of Saul should wax strong that is Popery should make head and the truth of Christ should suffer much and many in tryal should forsake it according to that of Simeon a sword shall pierce thorow thine own soul also that the thoughts of many hearts may be revealed Luk. 2.35 where by the swords piercing of the soul according to all the ancient is meant the wounding sorrows of the Mother of Christ at his sufferings and by the revealing of the thoughts is meant the discovery of some stumbling or taking scandal at his death Chrysostome Austin Origen Ambrose Theophylact and what is the ground of all this
by this same Act the first year of Queen Elizabeth and that the aforesaid Book with the alterations and additions therein added shall stand and be and all Ministers shall use the said Book authorized by Act of Parliament in the said fifth and sixth year of King Edward the sixth and no other This is the sum of the Statute in relation to the Subject namely What Service-book is it that the Statute establisheth and for any thing we can see there is not one passage or tittle for confirmation or establishing any other Service-book but that of King Edward the sixth divers Ministers in King James his time urged with subscription answered the Prelates True it was that if they refused they should make themselves transgressours of the Laws of the Kingdome in subscribing to another Book than that established by Law the Prelates in pressing this subscription 13 Eliz cap 12. forced two Statutes namely the Statute alleadged by the change of the Book and also another Statute requiring no subscription but barely to the Articles of Religion which only concern the Confession of true Christian faith and the Doctrine of the Sacraments Now to come to further answer let us grant by way of Confession that there were an Act Sect. or Acts for ratifying of the Book which in terminis we cannot see as Statutes use to be expressed yet by the Law of charity and duty we hold our selves bound to believe that a State professing the truth of Religion would never inact so for a Service-book of mans device as that it might be a snare to the People of God having other ends as a kind of uniformity supply for want of Ministery and bringing Papists to the Church but not to press it in the bulke beyond the sphear of any mans Conscience witness a Rubrick in King Edward the sixth his Book but give it to speak as punctually for the Book as they would have it shall it be simply good for that it is only in the power of a divine Statute simply to make a thing good all Divines Humanists and Lawyers that have written on the Lawes concurr in this Maxime Omnium lâ—gum inanis censura nisi divinae legis imaginem gerant August de Civit. Dei lib. 9. Cic. lib. 3. de Repub. the power of all Lawes is voyd except they bear the impression of the â—aw of God the Orator gives a reason for it Lex divina omnium legum censura the divine Law is the standard of all lawes yea a thing evil in it self established by a Law becometh worse as the learned tell us it becometh armata injustitia an armed injustice or with Lactantius to the same purpose Lib 4 Inst Lucan lib. 2. May. Legitime injurias inferre to do in jury in the form of Law just with the Poet jusque datum sceleri well Englished and licenced Which truth also is cleared from divine Authority the Psalmist complaineth of the injurious evil done upon Gods Church and People aggravating it from this Psal â—4 2â— that is it was framed by a decree which place the Authour of Zions Plea applieth very pertinently to the Hierarchy proving it to be the Master-sin wherewith the Church and State are pestered and for which especially God hath a controversie with us because it is decreed by a Law and as a Law for the Hiâ—rarchy proved of no force to keep it up no more than the late Lawes of Scotland could uphold their Prelates so grant that there were a Law for the Service-book the thing being naught what could it help it Within these hundred years there was a Law in England for the Popes supremâ—cy say that were not repealed stood it either with Reason Religion or Loyalty to submit unto it Yea some fragments of Laws are yet unrepealed in this Land that no judicious man will obey neither have we alleadged those evidences upon this suspition to encounter with an Statutes but to stop the mouths of those men who would make the Statute-Law a blind guide under which their unlawful callings and superstitious service might march furiously against the word of truth Now Sect. to come to an end for we are sorry we could be no briefer we will only answer this Qâ—aerâ— consisting of these two heads First whether we do approve of any set prayer in a more private way And secondly whether we do approve of any set Liturâ—y in publiâ—ue to both these we answer ingenuously as we think and for the former we do think that parties in their infancy or ignorance may use formes of prayer well and wholesomely set for helps and props of their imbecility yea riper Christians may do well to read such profitable formes the matter whereof may by setting of their affections on edge prepare and fit them as matter of Meditation the better to Prayer but for those parties so to continue without progress to conceived Prayer were as if children should still be poring upon spelling and never learn to read or as if children or weak should still go by hold or upon cruches never go right out We may say of set-prayer used for infirmity as Divines say of the legal Ceremonies in the interim that they were tolerable not necessary and so whatsoever is or may be said in the behalf of it is not so much as we conceive for the commendation of it as for the toleration of it for a time and for giving satisfaction to scrupulous consciences for the warrantable use of it in case of necessity To the second head Sect. for a set form of Liturgy in publique we answer that with all the Reformed Churches we do allow a sound form of set-liturgy as an exampler or president of our preformance of holy ordinance but so that none should tie himself or be tied to those Prayers exhortations and other things in the Lyturgy much less should it be violently thrust upon any Minister or People which proves in very deed a limiting of the spirit especially in a Minister able to pray in by the Holy Ghost yea it a very transplantation of the Essence or Nature of Prayer wherein the words are to follow the affections and not the affections the words as it doth in the best set formes but for our Liturgy what can be said for form or hath been said that cannot be said for the Popish Liturgy Canon 38. but the clothing it in another tongue yet this is pressed under great penalty upon all the Ministers who if they had the tougues of Angels they should not pray till every rag remnant of that be said To shut up the business if this Liturgy aque caput mali being the head peece of our evil be put away Act. 13.5 we should have no more ado about such a Liturgy than the Masters of the Synagogue had when after the reading of the Law and the Prophets they desired Paul to preach where without question Calvin as the learned observe Prayer was not wanting FINIS