Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	doctrine_n	worship_n	3,910	5	7.2192	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41326	The liturgical considerator considered, or, A brief view of Dr. Gauden's considerations touching the liturgy of the Church of England wherein the reasons by him produced for imposing the said liturgy upon all, are found to be so weak, his defence of things offensive in it so slight, the arguments against the liturgy by himselfe afforded, are so strong, that some, who upon His Majesties declaration did incline to the liturgy, are now further from it, by reading his wordy discourse about it : also some reasons humbly rendered, why many ministers, as yet cannot conform to that liturgy, but not out of disloyalty, pride, ingratitude, peevishness, nor schismatical petulancy, as the sarcastical pen of this uncharitable doctor hath published ... / by G.F.	Firmin, Giles, 1614-1697.	1661 (1661)	Wing F956; ESTC R843	47,787	64

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

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 m●de and will make people separate from publick worship and te●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

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 S●rvice and Religion wherein it is both mov●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 P●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 p●rchance seeme●h to you a new Service and indeed is none other but the old the self-same words in English which w●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 influ●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 l●st of whom saith expresly The English Common-prayer and Catechism containe●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-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

a fixed possture of body and mind without unnecessary variation of place or gesture from Desk to Table now kneeling anon standing and therefore transient salutations affectionate friendly Christian wishes quickning versicles desultory short options by leaps and starts which may beseem Ejaculatory cannot square with the more serious and composed frame of solemn Prayer 4. These expressions must be openly uttered by the Minister the People attending the same in sil●nce that on due apprehension they may give their assent and enforce it with their Amen for the Minister is their mouth to God and Amen is the part and onely part that good order and Gods word doth appoint the people in their Assembly and then their popular Responds concurrent Acclamations the peoples Rogations supplicative or deprecative Options on the Ministers rehearsal of Mercy Misery or Duties do square better with the confused vulgar clamors condemned in the Heathen than chains solemn publick Prayer 5. These expressions must be uttered at once in a set and continued discourse without interruptions by intermingled duties unnecessary stops abruptions salutations versicles responds abbreviations pauses and postings on again with a Let us pray when nothing but prayer is in hand all which do better sute the sacred phrensie of the fanatick Heathen Priests in their Idol and fantastique service and devotion than that solemn Worship of God which ought to be the result of the spirit of a sound mind On consideration of this unsutableness to solemn publick prayer I should have told the learned Hooker That though God as a great God knoweth our wants and is more gracious than to make His Answer depend on the artificial order and method or frame of our prayers yet when in the sight of men wespeak with God after the manner of men Ecclesiastick polity lib. 5. sect 34. pag. 253. it is our duty to speak in that g●●ve serious and composed order that may bespeak us men of sound minds and so sensible of the nature of the Duty and Majesty of God worshiped in it that our Rudenesse may not engender Irreverence and expose our God and His Service to the scorn of men Nor is it an argument of any force that our first Reformers rejoyced in this Service and the Non-conformists themselves used it For we must not be acted by Example but Rule and conceive our case different from the one and the other To the first the Infancy of Reformation might rejoyce in and grow up under that order of Divine Service which the adult estate thereof must cast off because some of the Martyrs rejoyced in some broken pieces and rude Translations of the Scripture must we therefore be therewith contented and not correct them We our selves at the first comming out of Popery should have thought a Bohemian Cup at Sacrament or a Masse in English to be a very high attainment not knowing things more excellent but when enlightned must not therein acquiesce Calvin wrote to the Church at Franckford that if godly Religion had flourished till that day there ought to have been an order of Service better corrected and many things clean taken away And shall we who have enjoyed true Religion more than 80 years since that time yet continue and contend for that Service-book as if ashamed to give place to better things We must indeed confesse the Non-conformists used some parts of this Service but we humbly conceive our case is different from theirs they had been educated under and insensibly yoaked with it and drawn to subscribe a promise to use it and None other by reason whereof they groaning under it as their burden were to consider how to obtain a Regular Release from the corruptions which by reason of the peace of the Church credit of their Ministry and sidelity as far as might be to their Promise prudence did forbid to cast off with violence wherein yet there wanted not some witnesses against it But our case is to take on us not cast off the Service-book on just grounds and by lawful Authority laid aside to which we generally were not engaged wherein we may well be warned by the burden of our Progenitors and have reason to look before we leap the rather because we are under a sacred Oath which will duly if not directly bind against it And this leads me to our third Reason for not receiving and using the Book of Common-prayer which is this The Common-prayer book hath been expelled by a lawful Authority and stands excluded by a most publick National Third Exception to the Liturgy solemn League and Covenant That the solemn League and Covenant is just and lawful in its Matter and publick and National for its Quality I have demonstrated in my Fastring St. Peters Fetters It s positive exclusion of this Service-book will be evident on these Considerations 1. Every of us stand obliged in Sincerity Reality and Constancy to endeavour Reformation of Religion in England in Worship according to Gods Word and the Example of the best Reformed Churches But the Word of God allows not nay it condemns an order of Service which is symbolical to Idol-worship superstitious and unsutable to solemn publick Worship and no Reformed Church hath received and used our Service-book Not using Corruption is the least act of our Endeavour for Reformation that we can perform 2. We are obliged to endeavor to bring the Churches of God in the three Kingdoms to the nearest conjunction and uniformity in Worship And that must be by bringing Scotland to receive our Liturgy which must be done by convincing them of its consonancy to Gods Word and conformity to the best Reformed Churches and that before their forme of worship we have sworn to preserve if in this point any be better than themselves for bellum Episcopale hath already proved too feeble an Argument or by considering their Directory and getting it established in the two Kingdoms unless the Word of God and Reformed Churches can point us to a Medium of some purer way of Worship 3. Preface to 〈◊〉 Directory Though the Directory was not directly and explicitely Covenanted yet the Assembly of Divines advised the Parliament ordained and Ministers of most Counties of England received and attested it in pursuance of their Covenant as most agreeable to the Word of God and example of the best Reformed Churches and the Kings Majesty hath graciously sworn to use it in His Royal Family and ●n the same principle give his Royal assent to the injunctions for it passed or to be passed and endeavour to establish it in all his Dominions Now Lex currit cum praxi and Oaths are well interpreted by concomitant and subsequent actions I think it worth the serious enquiry of such who pretend and pursue a correction of the Service-book whether the Directory be not according to the Word of God and example of the best Reformed Churches and how far the Covenant b nds unto it lest by a correction our King and Kingdom

and many other things we are too like unto the Papists and that it is our fault generally that we differ no more from them in all our Ministry I wish we find men convinced of the Nature and resolved for the Duty of Seperation from Babylon and Antichrist of which if they doubt they may well plead for this grand prop of their uniting Fabrick so suitable to what is catled Catholick Religion but for us we judge Separation not sufficient unlesse it proclaim Detestation and resolve union to be the result of Papists murning Protestants and cannot but endeavor to abolish what is like and suitable to their service But Secondly The Scandal given by this Service-book doth constrain the abolishing of it That it hath been a stone of stumbling and Rock of offence unto the sin of some and sufferings of others no observing Protestant can possibly deny and it hath been made most plainly legible by the troubles of Frankford constant complaints of men fearing God in the times of Queen Elizabeth and King James at the Conference at Hampton Court Anno 1603. the Corrections promised though not performed the Apologies and Challenges of the silenced suspended Ministers of Lincoln Devon and Cornwal the High Commission and Visitation Censures the earnest Petitions and importunate Remonstrances from London and all parts of England the Commotions of Scotland sinful separations from the Church of many weak men hereat scandalized obduracy aad ostentation of the Papists complaints of the Reformed Churches and finally by the concurrent judgment of the lare * Preface to the Directory Assembly of Divines and Determination of Lords and Commons in Parliament Assembled on this ground and consideration among others laying it aside by their * Ordinance for taking away the Common-prayer book Jan. 3. 1644. Authority unto the unspeakable joy and content of many pious and prudent men That offences and stones of stumbling occasions of sin or ruine ought to be taken out of the way and abolished none that know the word of Christ Mat. 18.6 7 8 9. the wariness and warnings of the Apostle who would rather never eat fiesh than offend the weak 1 Cor. 8.9 10 11 12 13. Rom. 14. or the worth of immortal souls can or will deny Thirdly The scandal symmetry of the Service-book doth not so much satisfie us and stir us up unto the desire of abolishing the same as to see it so shamefully Idolized by not only the Vulgar but such as affect to be accounted the Fathers of the Church in which respect it calls as loudly for a zealous Hezekiah to make it a Nehushtan and break it in pieces as ever he did the Brazen Serpent This Idolizing of the Service-book is grown most obvious and common having been super-superlatively expressed by the applause of it acclamations for it as the unum necessarium of salvation only way of Gods worship and all of piety unto the thrusting out Preaching and planting in the Church a Reading Ministry appropriating to it the effect and attributing to it the honor of all Gods Ordinances palliating all prophaneness and neglect of piety by the bare use of the Service-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 Spi●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

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 spo● 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 Surpli●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 Ba●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 Christ● 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-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-forms which however they may do as to the general and common ●●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

understand Ignoratio Elenchi Then you come to prove the lawfulness from parallel Texts in the N. T. where the Apostles do quote Texts out of the old T. not verbatim but to the sence as Hebr. 10.5 6. from Psal 40.6 7. and bid the Supercritical Censors compare words So Mat. 27.9 Not verbatim out of Jeremy but most out of Zechariah Answ What Franciscus David would say to this I know but spare his words and I could propound a sad question here which I should thank those who could resolve me I must leave it and see your Logick 1. Because the Apostles did so when guided as the Pen-men of the Scripture Therefore ordinary men may do so prove the Consequence 2. As to the sence in Heb. 10. unless it be where the Apostle follows the Septuagint in those words A body thou hast prepared the sence and words are the same with the Psalm it is not as in your Common-Prayer-Book to give us five words of 59. and not the nature of the thing though there be a little difference from the Psalm 3. As to your quotation out of Mat. 27. I can give you the same Answer but adde withal it seems I must needs take your Reconciliation of the Texts when I may make bold to tell you as Learned men as your self Salvà Reverentià have other notions of that Text. See Voetius disp Selat l. 1. p. 159. Salomon Glassius Philolo lib. 2. p. 156. So that your example fails How well you have cleared your Liturgy and deservedly charged your Adversary with Impudence Ignorance and Blasphemy Let the Reader judge Sectio tertia AFter this from p. 26. to p. 35. he fills his pages with his Rhetorical Encomiums of his Liturgy and then Answers other Objections so methodical is this Rhetorician Some discreet regulation in the Musick he will allow Object 3 What this singing of service is I cannot tell p. 35. I was never acquainted with places where this Trade is set up I suppose none so void of Christian Reason to sing any thing but Psalms Hymns or Spiritual Songs in the Church Now as to Musick if the Doctor means only Vocal I shall declare my opinion thus I could heartily wish That in all Churches we had some persons that had good voices and skilful to sing their parts when we sing Psalms I think it doth very much help to the very nature of the Ordinance that men should skilfully sing to help raise the Affections and not to make a shreaming instead of singing If the Doctor contends for Instrumental Musick I shall only desire him to Answer Aquinas Sum. 2a 2ae q 91. a. 2. against it Object 4 The Fourth Objection some make against the Liturgy is the Ceremonies concerning which p. 36. he tells us his Opinion after the old fashion in Rhetorick but in p. 38. his zeal breaks out telling us This National Church as all others have power and authority from God to judge what is decent as to any Ceremony in the worship of God which God hath left indifferent in its nature which the consent of the major part of the Church c. may enjoyn c. and that this is most true and undeniably to be maintained even to the death he is so tedious that I am weary with transcribing What Is it not only true but most true I know one thing truer Doctor and what to be maintained to the death Bishop Wren give him a clap on the back for this Heroick Sentence we shall have a Ceremonious Martyr at last but Doctor it shal be you shall maintain it to the death for me Reader if you have better eyes than I pray see if you can find what Texts of Scripture he brings for this bold Assertion and why a National Church may do this more than the Church of Corinth Philippi Ephesus c. else it may be if we say these Apostolical Churches know their power as well as Dr. Gauden yet in them we find no such Ceremonies as in our Liturgy and if they be useful for us they were for them it may be if we urge this he will tell us they were indeed Apostolical but not National Churches and could not but prove that As to this Question I only hear of excellent books written about it my purse and distance cannot reach them but such they are in the judgement of understanding men as they are not Answered so never can be from Scripture and sound reason but by the old way of Prisons and silencing Only a word to the Dr. in pag. 36. You say these Ceremonies are signal marks of Faith Humility Purity Courage c. I pray to your Decencie and Significancy add Efficacy and to Efficacy Necessity as it was of old and so without them no Ordinances nor Ministry then you are right They are indifferent before enjoyned but what are they when enjoyned I have read Necessary give me leave to say What God hath left indifferent in his Church in matters of Religion I do not say in common Humane Society and things of civil order wherein I confess the Magistrate may direct and restrain it is not in the power of any creature to make necessary That creature who doth it takes one step above God for God le●ves liberty you will not allow it If a Lord should leave it indifferent to his Servants to wear what coloured Cloaths they would so not foolish and the Steward will force them all to wear White or put them out of his Service is not this Steward above his Lord What is any creature but a steward to God I cannot see but such a creature takes as much upon him as God did for take all the Ceremonies of the old Law consider them abstractedly from Gods command they were as indifferent as your Ceremonies there was no goodness in them why God did command them when they were in the highest use of them as suppose in their day of Atonement if God had declared that he repealed his command concerning all those Ceremonies in that very Instant they had been all indifferent to any use What difference between the High Priests Garments and your Surplice as to their own abstracted nature I know no Moral good in one more than the other And truly if you can ordain things in the worship of God which shall signifie spiritual things and shall have in them an aptness and Efficacy to stir up our dull minds as you were wont to say and now these must be used for being enjoyned they are necessary I cannot see how much you are inferiour to God only thus indeed God did not make a sign of a sign as you do in the Cross move a mans finger over the face of a Child and say I sign with the sign when there is no sign at all left for Courage Constancy and Faith and I know not what but no more of this I pray Answer the Books upon this Question Sectio quarta HIS third Consideration about the

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 ●o●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 li●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 Disti●●on Aut Fabrum forceps aut Ars ignara fefellit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit cudere cudit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS