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Triall of The English liturgie
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Genre
Letter Pamphlet
Date
1637
Full Title
The triall of The English liturgie. Or A Copie of a Letter, wherein severall exceptions and argvments against the imposition and use of the Service Book in the English Churches, are set forth and discussed. Written By a Reverend Divine, to his Christian Friend, for his private satisfaction in this particular. And now published for the publicke good.
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STC 16452
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A Copy of a Letter, Wherein severall Exceptions and Arguments, against the imposition and use of the Service Booke in the English Churches, are set forth and discussed.
SIR;THough I am senseable of the ill entertainement
which the trueth in this particular
hath found with those who are
wont to flight the grounds which they
examine not, and of the reproaches, injuries
and dangers, whereunto they are
exposed who beare witnesse to it, yet every trueth is
pretious and more worth then my name, liberty or life,
which I have good reason to despise for his sake, who
hath emptied himselfe of all his Glory, and humbled
himselfe to the death, even the death of the Crosse,
for mee and therefore in assurance of your unfained
Love of the Trueth, & of Mee for the Trueths sake:
to satisfie your earnest desire, I put Pen to Paper for
your help in that Question, concerning the Liturgie
imposed upon the Churches, and used by them for
solemne worshippe in Assemblies: Examine what I
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write by the Scripture, as in the sight and feare of ourGOD, whose yealousie is made knowen from Heaven
against those who presume to worshippe him by
mens inventions and appoyntments, and if it agree
with the Scripture, receave it for the Trueths sake,
if not, reject it.
AGainst this Prayer Booke divers men have pleaded
after a different maner. First, some Arguments
are proper to the Separatists qua talis viz. That
it is offered up in a false Church. Secondly, With a
false Minister. 3. In the behalfe of the Subjects of the
Kingdome of Antichrist: these are properly theirs,
being the grounds whereupon they make a totall Separation
from all the Churches in this Land, as no
Churches of CHRIST; these I approve not, yet
note them, that you may see upon how different
grounds the same Position is maintained by severall
persons, and that you may be delivered from the prejudice
which hinders many from receaving those
trueths, because they feare the reproach of Brownisme.
Secondly, there are other grounds which are common
to all that plead for the purity of Christs Ordinaunces,
and which doeth not necessarily inferre such
Separation, but onely serve to shew the unlawfulnesse
of that practise, and of our communicating therein,
to which purpose I am to shew two things: First,
What our exceptions are against the Service Booke:
Secondly, how just they are.
First, the exceptions against it, are; First, That
it is devised by men; viz. other men whom God hath
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not called to such a work as to invent formes of Prayers,which should bee used by all the Churches in a
Land, for their Prayers: Secondly, That it is imposed
upon the Minister and people of necessitie: Thirdly,
That it is stinted both in matter & words, to be used
without variation: Fourthly, That it is read out of
a Booke that is many wayes faulty and corrupt.
Secondly, the justnesse of these exceptions against
it, may be declared by Reasons. The first Reason, because
God did never commaund to use nor promise to
except such a Worship. In which respect it is a manifest
breach of the second Commandement, Exod. 20.
vers. 4. 5. 6. For if the Booke of Prayers were means
of Gods worship, ordayned by God, surely he would
have given some light and ground for them in his
Word in the olde Testament, if ever it had been needfull
to have helped them with a forme of publike Liturgie,
God would have devised one for them, or
have given power to the Priestes and Levites to have
prescribed one to them, during the minoritie and Pedagogie
of that Church. But wee finde no syllable of
any such matter in all the Law & the Prophets: what
formes are there mentioned, are but for some speciall
occasions, and commanded to the Church which I
pray observe not from every ordinary Church Officer,
Priests and Levites, but onely from the Prophets,
who had an extraordinarie and immediate calling
from God, & who might as well deliver for Scripture
Oracles, the trueth of God taught by them, as
any formes of Prayers or Prayses.
But we see a Forme of blessing is appointed to be
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used by Aaron and his Sonnes, Numb. 6. 24. 25. 26.Therefore a forme of prayers may be appointed to
the Minister.
There is an apparant difference betweene Prayer &
Blessing, in the sence of that place; for Prayer is expressed
from men to God, but blessing in the sence
of that place is pronounced from God to man, and
therefore the Lord saith, Thus shalt thou blesse the Children
of Israell, and say unto them, vers.2.3. not unto God.
And Solomon used a different gesture in praying, and
in blessing the people, to note the difference betweene
them, for in praying for them he kneeled, 1. Kings 8.4.5.
but hee stood up when he blessed the Congregation,
vers.55. according to the rule Deutronomie 10.8.
Secondly, if that blessing were a Prayer, yet it
will not thence appeare that set formes are lawfull;
for there are who give divers reasons to prove that
Moses in that place did not prescribe unto the Priests
a forme of wordes whereunto they must bee tyed in
blessing of the people, but only gave them a rule or
direction according to which they should blesse them;
nor can the contrary be proved from the Scripture.
Thirdly, If it were a stinted forme, yet it was
not devised by men, but by God himselfe, who commanded
Moses to appoint Aaron thus to blesse the people.
From Gods appointing a forme of words of his
owne devising, to bee used in blessing of the people
in his Name; it will not therefore follow, that man
may appoint a forme of words devised by other men,
to be used by the Minister praying in the name of the
Congregation to God.
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A set of Forme is used in singing of Psalmes; Ergo,it may be used also in Prayer.
Singing of Psalmes, and Praying, differ many
wayes:
First, many Psalmes are for Instruction onely,
wherein is not a word of petition, and those Psalmes
which co~taine Prayers, are written for our instruction,
& serve to teach us in what maner we should pray on
like occasions, Col.3.16. as all Scriptures were written
for our learning, Rom.I5.4. and are profitable to
teach, 2. Timoth. 3. 16. But as the reading of them
is not the praying of the Church, so neither is the singing
of them, which is but loud speaking as it were in
a certaine harmonie or tune, the Church praying;
for instance the 102. Psalme, is intitled A Prayer of
the afflicted, yet it was not imposed or devised to bee
said by every man for his prayer in affliction, but it
serves to teach us in what maner we should powre out
our complaints before the Lord in such cases, and we
may, if wee will, take such expressions thence, as may
best suite with our occasions, not stinting our selves
to those words alone.
Secondly, in Prayer, the Minister alone uttereth
the wordes, the people adding their Amen in the end,
1 Cor.14.6. but in singing, every person in the Church
pronounceth every word and sillable aloud, and in a
tune, Ergo, there is a necessitie of having formes of
Psalmes set downe in words, not so of Prayers.
Thirdly, the Psalmes are parts of Scriptures, wherein
God speaketh unto us, teaching and instructing us,
& we our selves, & one another mutually, Ephes. 5. 19.
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Collos.3.16. therefore it is necessarie to be expressed inwordes; but in Prayer wee speak to God, according
to severall occasions.
Fourthly, the Penmen of the Psalmes were Prophets,
extraordinarily assisted and immediatly by God
designed to that worke, so are not the Authours of
the Liturgie.
A set Forme of Prayer was appointed to bee used
when the Arke went forward, and when it rested,
Numb. 10. 34. 35. 36.
It doth not appeare that it was appointed, the Text
saith, Moses sayd these words, but not that hee appointed
others to say so, whensoever the Arke should
goe forward or rest. 2. If Moses did appoint it,
yet that is no warrant for us; for Moses was a Prophet,
and had an immediat commission from God for what
hee appointed in the house of God, Hebr.3.2. which
the Imposers of the Liturgie can not plead. 3. This
Prayer of Moses was but on a particular occasion,
and for ought I know not used by others afterwards:
for wee finde no mention of it in divers removes
of the Arke in Iosuas time, Chap.3.4. to Chap.
8. and in Samuels time, 1 Sam. 4. 7 and in Davids
time, 2 Sam.6. 15. Now, to plead for the lawfulnesse
of a set Forme, devised and imposed by other men,
upon the Ministers to be alwayes used, from a voluntarie
act of Moses, used on a particular occasion, but
not imposed upon posteritie; what congruetie is
therein, judge you.
Our Saviour Christ hath given a Forme of Prayer
to be used by us, Math.6. Luke 11. therefore a Forme
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of Prayer devised, and imposed by other man, uponthe Minister, is lawfull.
I denie the Argument, for will it follow that because
Christ may devise and impose a forme, therefore
men may doe it? to parralell this with other things,
Christs ordinance can make the writings of the Apostles
a rule of Faith, can men make another Scripture?
or can they appoint their Homelyes to be used & read
in the Churches as the Prophets & Apostles did their
writings? Indeed, such a pretence is put upon their
Hommelie or Exhortation, added to the prayers appointed
for the last publike Fasts, that as the Apostles
wrote certaine Epistles, which they caused to be
read in the Churches, so certaine Apostolicall men,
had written this Exhortation, &c. You may reade
the words in the Booke whereunto I referre you, not
having it at hand. Now if this Title viz. as Apostolicall
men, they plead their right to prescribe
formes to the Churches, let them shew the signes of
Apostles, viz. that they have heard and seene Christ
as the Apostles did, Acts 1.21.22. and 22.14. 1 John.
1.1. 2. that they have an immediate calling, not of
man, nor by man, but of Christ, Gallat. 1.1.
Thirdly, that they have a generall commission to
goe forth into all the World, to plant Churches, and
are qualified with the gifts of tongues, &c. for that
purpose, Matth. 28. 19.
Fourthly, that they have infallible assistance of
the spirit in all things they impose upon the Churches,
and Christs commaund for the things which they
teach men to observe and to doe, as the Apostles had,
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Acts 15.28; Iohn 16.13; Math. 28. 20. if not, theywill be found false Apostles, Revel.2.2. and must renounce
that plea, else both their office & impositions
are to be rejected as Antichristian. Againe, Christ can
appoint Sacraments which men cannot doe, yet these
who presume to devise a Liturgie for all the Churches,
are so bould also as to obtrude upon them, teaching
signes viz. significant ceremonies, as if the Sacraments
which Christ hath appointed, were not sufficient
for that purpose, in which respect the Churches
ought the more resolutely to set themselves against all
humane devises & incroachements in the matters of
Religion, lest a newe rule of Faith in time be devised
and imposed by men, as it is in the Papacie.
Secondly, what if this forme be not imposed by
our Saviour, to the end that beleevers should be tyed
onely to those words in prayer, as indeed it is not, as
wee shall anone shew, in answere of the first objection,
of the second particular, in the third Reason: Will
this at all countenance the impositions of the Liturgie
upon the Churches? not at all.
A second Reason: because it is Gods Ordinance that
the Churches should bee edefyed by their gifts who
minister unto the~, & that in Prayer as well as in Preaching,
which I prove in this Order; First, that Prayer
and Preaching in the Church are two especiall duties
of the Minister, Acts 6.2.4. where Praying, could
not bee reading Prayers out of a Booke, as neither
could the Ministery of the Word, be reading of an Homilie,
for to serve Tables, would not hinder them
from eyther of these.
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Secondly, Christ fitteth all his servants with giftsfor the whole worke of the Ministri, Ephes.4.8.11.12.
2 Cor. 3. 5. 6. he that hath made them able Ministers
of the new Testament, hath enabled them to pray, as
well as to Preach by their owne gifts; For Prayer is
an ordinance of the new Testament as well as Preaching,
and they are made able thereunto, not by shewing
the sufficiency of other men, whose Prayer they
read, but their sufficiency is of God, enabling themselves;
so that, if any be not gifted for those workes,
the Worde doth not warrant the having of them for
Ministers of Christ, if they be endued with gifts fit
for those workes, the Word doth not warrant the prescribing
to them stinted Prayers or Homelyes, and
why may they not as lawfully commaund them to
Preach by reading of Homelies, as to pray by reading
of the Liturgie?
Thirdly, The manifestation of the spirit, every gift
in declaring whereof the spirit is manifested, is given
not onely to some men that lived in former times, but
to every man, much more to the man of God to profit
with all, 1 Cor. 12. 7. For what is there sayd of extraordinarie
gifts, holdes by proportion in all gifts,
especially Ministeriall: but what Ministerial gift is exercised
and manifested in reading Prayers, which every
childe of 12 or 13 yeares olde, is sufficiently able
to doe.
Reading of Scripture is a Ministeriall dutie, and
therefore why not reading of Prayers also?
Between publike reading of Scriptures, & publike
reading of Prayers, there are at least two differences.
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First, the publike reading of Scripture is Gods Ordinance,so is not the other: The reading of the Law
and Prophets is mentioned as parts of Gods publike
worshippe, Acts 13.15. But there is no mention from
Moses to Christ, of any Liturgie devised by man, which
might not have beene consealed, if it had bene for the
edification of the Church, to set up such meanes of
Gods worshippe as Liturgies read publikely for the
Prayers of the Church. Secondly, Reading of Scriptures
simply considered in it selfe, in the publike Assembly,
is not the proper worke of the Minister, but
may be done by any member, whom the Church
shall appoint thereunto, though hee be no Minister,
as the maner is in the Reformed Churches beyond the
Seas, but the reading of the whole Liturgie is not permitted
to every man, but only such as are made Ministers
by the Prelates: now seeing they make such account
of this peece of service, as to appropriate it to
the Minister to read the Liturgie, and to binde him
so strictly to the use of it, as they doe, it concernes
both Ministers and People, to see that it bee warranted
by the Worde, so to be used in the Churches.
The reading of the Liturgie, hinders not the use of
their owne gifts afterwards in the Pulpit.
If the Word enjoynes the exercise of his owne
gift in Prayer as well as in Preaching, & doth not give
warrant to the introducing of any other formes, by
mens devise and appoyntement, wee must be carefull
as not to take from the Word any ordinance of God,
so not to adde to the Word, as meanes of worshipping
God by the devises & appointment of men. 2. If they
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may limit them in the Deske, why not in the Pulpitalso? 3. The Canon also stintes them accordingly a
forme alwayes to be used in the Pulpit, see Canon 55.
as well as in the Deske, & in Norwitch Diocesse that
forme is pressed upon the Minister in the Pulpit, and
Canonicall obedience binds the~ thereunto, who have
yeelded themselves to be governed by these Canons
& Constitutions, so that at last the Church will come
to be wholy deprived of the profit of their Ministers
gifts, and Christ of the honour of them: for who sees
not that the imposing of Prayers devised by other men
upon the Churches, to be used by all Ministers ordinarily
for theirs & the Churches Prayer, doth much derogate
from the honour, fruit, and benefite of Christs
Ascension into Heaven, & from the love, care, & bounty
that he hath, and shewes continually to his Church
upon Earth, giving gifts to men, for the worke of the
Ministerie, and the profite of the Churches, Ephes. 4.8.
and the 13. 1 Cor. 12. 4.5.6. with Mat. 28. 20.
The third Reason: Because God hath appointed
other helpes for Prayer, which are sufficient without
this. First particular, the holy Ghost is given to
teach us to pray as wee ought, Rom. 8.26. the spirit
helpes our infirmities, who knowes not how to pray
as wee ought. How doth it that? not by a Booke in
reading, whereof the Minister offers up his own, and
the Churches Prayer to God, for that will rather
helpe them to more infirmities, and lesse abillities in
Prayer but it self makes requests; first, it provokes us
to pray, and tels us as it were within, what we should
pray, or frameth such desires within us by which wee
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request God, as Expositers of the best note interpretthat place.
A Prayer made by others, and read out of a Booke,
may be sayd to be made by the spirit of God: First,
because it assisted him that made the Prayer: Secondly,
because the spirit stirreth up his affections who
reades the Prayers.
This Objection the Apostle seemes to prevent when
hee saith, The Spirit it selfe makes requests for us, viz.
the spirit alone, either immediatelie or by meanes
sanctified and ordained by himselfe makes requests
for us, viz. who set our selves to pray though with
many infirmities which also the worde following intimates,
when hee gives this for the reason, why the
spirit helps our infirmities, for faith hee, Wee know
not how to pray as wee ought. But if such read Liturgies
were sufficient, it might bee sayd, though wee
know not how to pray as wee ought, yet those that
made the Liturgie knew how to pray, and wee pray
their prayers; whence it will follow, that it is not sufficient
to the intent of that place, that others were
assisted in making the Prayers which were read, and
that our affections be stirred up in reading those Prayers,
unlesse our understanding be directed, and our
affections quickned by the holy Ghost, to expresse by
our owne gifts, our owne requests when we pray for
others, or for our selves, and that this is the true
meaning of praying in the spirit, & in the holy Ghost,
will appeare in Gallat. 4. 6. Epes. 6. 18. Jude vers. 20.
1 Cor. 14.
The Prayer of the Minister is devised by man, viz.
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himselfe, and the people are limited by this Prayer,as much as by a Booke forme.
The Question is not of Prayer devised by a mans
selfe, or of limitting the spirit in the people, but of
Prayer devised by others, and imposed, and of limitting
the spirit of the Minister, the first is lawfull, the
second sinfull: for a man to devise his owne Prayer
is a dutie, 1 Cor. 14. 15. but to take up for his Prayer
the devises of other men, & to be bound to a constant
use of them ordinarilie, is no where warranted. Again,
that the spirit of the people should joyne with the
Ministers spirit in Prayer is an ordinance of Christ,
who ordereth no more to their parts in that case then
to joyne with him, and so testifie it by saying Amen,
1 Cor. 14. 16. and therefore it cannot be properly said,
that the spirit is limitted by his owne ordinance, but
when the spirit of the Minister is streightened by
formes prescribed to him by men without Gods ordinance
and appointment, then the spirit is limitted,
and stinted indeed.
If the Minister prayes by a forme of his owne devising,
his spirit is thereby stinted, why may it not as
well be stinted by booke prayer imposed?
Although it be not safe for a Minister to limit himselfe
to one form of prayer alwayes, though devised by
himselfe, yet the people may more safely joyne
with him in that then in the other: for two Reasons.
First, because that Prayer, being devised by himselfe,
is an exercise of his gift in a measure, and his defect in
not exercising it so much as hee should, is his owne
personall sinne. Secondly, because it is not by mans
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authoritie imposed upon him to use that forme, butvoluntarilie taken up of himselfe, in which case, first
they subject not themselves to mans ordina~ce in Gods
worship, as they doe in the other. Secondly, he may
the next day alter his forme, for ought the people
knowes, seeing he is free to use it or not, but in the
other case, they know no other Prayer can be expected
by the people, or may be used by the Minister, then
their Liturgie.
If a forme were not imposed, but every Minister
were left unto his owne way, great inconveniencie
would follow.
First, you see the Minister exercise their owne gifts
in Prayer in the Pulpit, without any inconveniencie
following upon it: shew a reason why it is more inconvenient
for them to take that libertie when they reade
in the Deske, then when they preach in the Pulpit?
Secondly, this objection casts an imputation upon
Christ and the Scripture, as not having sufficiently
provided against inconveniencies in Gods worship.
Thirdly, if none bee admitted to the Ministry, but
those whose fitnesse for the worke of the Ministrie is
sufficiently knowen according to Christs ordinance,
this inconveniencie needs not to bee feared.
A second particular: the Scripture holdes forth the
forme of Prayer, given by Christ our Lord, for a rule
and patterne according to which our Prayer should be
framed, Matth.6.9. Luke 11. 1. 4. and therefore men
cannot adde other formes hereunto by their appointment,
without injury and dishonour to Christ our
Lord: for will it not lay an imputatio~ of imperfection
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upon the Rule, and upon Christ, as not sufficientlyprovided for his Church? If a forme devised and appointed
by men be good, seeing hee hath left no rule for
it in the Scripture, which should perfectly furnish the
man of God to every good worke, and is written to
this end among others, that wee may know how wee
ought to behave our selves in the house of God, and
therefore what is therein taught must bee kept without
spot unrebukeable, to the appearing of Christ, without
adding thereto, or deminishing from it, and that
under a dreadfull penalty denounced against those who
shall presume to doe otherwise.
First Objection, Christs appointing a forme, seemes to
give allowance to formes devised by other men, for it
shewes, that a Prayer not devised by a mans selfe, may be
offered up to God for a mans owne Prayer, and if that
be so, why may not other men devise a forme of Prayer,
and impose it upon all the Churches to be used in the
publike Assemblies?
If Christ had appointed this forme to be used when
we pray, as the wordes seeme to intimate, Luke 11. 2.
It will not thence follow that men may devise and impose
their formes, but those 2. things will follow upon
it: First, that men must see that Christs forme be used
in the Church when they pray. Secondly, that no
man presume to impose another forme of other mens
devising upon the Churches; for instance, suppose God
had appointed Aaron to blesse the people alwayes in that
forme of words spoken of Numbers the 6. Chapter, it
would thence have followed, that Moyses must see to it
that Aaron used that forme, and might not suffer him to
impoase any other forme of words to be used by the
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Priests, in blessing the people, Prayer was typed by theinsence or perfume, which every Morning and Evening
was burnt before the Lord, Exod. 30. 7. 8. compared
with Psalm 241. 2. Now, when the Lord had devised
and appointed a perfume, all men are forbidden to make
a composition like that perfume, Exod. 30.35.37. so if it
could be proved, that Christ had made that forme for a
Prayer to be used by the Churches, and by beleevers, alwayes
when they pray, the~ the offering up of any other
Prayers made by others or of our own devising, would
seeme to be as unlawfull, as the offering of strange insence,
Exod. 30.9.
Secondly, though it be true that Christ give us libertie
to use that for a Prayer, being uttered with understanding,
yet his purpose is thereby to direct us how to
frame all our Prayers, and not to tye us to say over these
words for our Prayers, as may appeare by these reasons:
First, because all the circumstances in both the Euangelists,
doth lead us to understand it thus, for in Mathew
it is part of Christs Sermon wherein hee shewes, how
Almes, and Fastings, & Prayer, are to be used aright without
Ambition, Hypocrisie, Babbling, and in Luke hee
shewes them how to come to God in Prayer, as Friends
to their Friends, as Children to their Parents, asking
Bread, Fish, &c. and making their requests knowne to
God, according to particular wants in Faith, Hope,
Love, &c. Secondly, because the two Evangelists
doth not tye themselves to the same wordes, or number
of wordes, in recording that forme of Prayer, which may
seeme to be ordered by a speciall providence, to prevent
this conceit, for if wee be tyed to these wordes which
Christ uttered, which Evangelist shall wee follow?
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Thirdly, because the Apostles did not bind themselvesto those words, but used others, according to their severall
occasions, and taught the Churches to whom they
wrote not to say over those wordes, but according to
their necessities and occasions, to shew their requests
unto God, in all maner, prayer, and supplication in the
spirit, &c. But if Christ had tyed us to the use of those
words, in that number and order, then it would bee a
sinne to pray at any time without using those wordes,
for hee saith, When you pray, say our Father.
To conclude this passage: If Christ, who is the Lord
and Lawgiver to the Church, and knowing the minde
of his Father, was able to frame a perfect and absolute
Prayer for his Church, yet did not holde it meet to tye
his people to those wordes alwayes which himselfe devised,
but left the Churches free therein; much lesse
may any man impose their devised formes to be used of
necessitie, ordained in the Churches.
Iohn taught his Disciples to pray, Luke 11. 1. therefore
stinted Liturgies are lawfull.
It doth not appeare in the Scripture, how Iohn taught
his Disciples to pray, whether by giving them some
rules and directions, what petitions they should put up,
and in what maner, or by composing a forme for them;
if the former be meant, so may any man teach another
to pray, and those that have the education, & instructing
of others, ought to teach those under their charge,
but that will give no countenance to set formes, whereof
the question is. Againe, suppose that Iohn did propound
some maner or forme of Prayer for the private use of his
Disciples, yet it doth not serve to justifie the Liturgie
in question: For, first, the times are not alike, for Religion
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among the Iewes, was then so decayed, that it ismost probable that there were but few which held the
right order of Prayer. Secondly, the promised Redemption
being then at hand, it was necessarie that the mindes
of the faithfull should be stirred up to hope and desire
of the same; now, suppose Iohn, into divers places of
Scripture, did fit some Prayer to the time, and to the spirituall
kingdome of Christ, which hee now began to reveale,
what is this to our times, who have a forme of
Prayer sufficient for our direction and helpe, this way
taught by Christ himselfe, which they wanted in Johns
time, else I beleeve Iohn would have spared his paines in
this, and have referred them thereunto? Secondly,
the maner of propounding them is not alike, for John
indeed taught his Disciples how to pray in private, but
did not tye them to those very words without variation,
which may be thus evinced: Christ taught his Disciples
to pray as Iohn taught his, but Christ did not so tye his
Disciples, as hath beene proved: therefore Iohn did not
his, and who can prove that Iohn prescribed them to use
his words at all, for hee might give them a forme of
words which they were not to use for their prayers,
but to learne from thence how to order their owne
prayers: and so the Psalmes, which are Prayers, serve to
teach us how to pray in like cases, Col.3.16. & many
Prayers, printed by good men, may be used by those that
are ignorant, to shew them how their Prayers should be
framed, provided that they tye not themselves to use
those formes for their daily prayers; but the Liturgie, in
question, limits all the Churches to one forme to bee
used of necessitie every Lords day for their publike
prayers. Thirdly, the matter of them is not alike for
18
John taught his Disciples to pray for such things as agreedwith the minde of God in the Scripture, else
Christ would have witnessed against that evill, and not
have taught the Disciples to pray as Iohn taught his, but
the Liturgie in question, imposeth such Prayers upon
the Churches, wherewith a Beleever cannot joyne in
faith, as shall be shewed in the sixth Reason.
Other Reformed Churches haue formes: Ergo, they
are lawfull.
First, wee are not to consider what other Churches
doe, but what they ought to doe, and what the Primitive
Churches, planted by the Apostles, did, who are
patternes to them and us. Secondly, those formes are
not imposed upon all the Congregations of necessitie,
to be used as these are, but are left free, as appeares in
the Libertie they take in that particular without rebuke
in the Low Countryes.
Publike Prayers offered up by the Minister in
Church Assemblies, must be framed according to the
present and severall occasions of the Church and people
of God, as also mens private Prayers ought to be ordered
which can not be done when men are stinted to
those formes; for instance, the Church prayed according
to the occasion, when one was to bee left in the
place of Iudas, Actor. 1.34. and when the Apostles had
beene threatened by the Counsell, Acts 4.24. and when
Peter was in prison, Acts 12. 5. In like maner Paul intreats
the helpe of their prayers in requests suteable to
this occasion, Rom. 15.30.31.32. 2. Thess. 3. 12. and this
is implyed when all Beleevers are called upon to watch
unto prayer, 1. Pet. 4. 7.
C 3
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In the Liturgie there are prayers for many occasions,as, change of Weather, times of Warre, Pestilence,
Famine, Visitation of the sicke, Marriage, &c.
Yet there are many other occasions of particular use
for that Congregation, and for others, which that Booke
points not at; as the choosing of Officers, as, Pastors,
Teachers, Elders and Deacons, by the Church, and
many other cases, wherein the Church should meet together,
according to Christs ordinance, beside those
mentioned in the Text of Scripture before alledged.
For proofe of this fourth Reason, none of which occasions
are fitted with any Prayer in the Liturgie. 2. Those
occasions whereunto some Prayers are fitted, should be
expressed by the Minister in such words as may have reference
to the severall states and conditions of their severall
Congregations respectively, which is parte of
their watching over their flocke, but the Booke doth
not this, nor can doe it.
Because the worship of God; by that stinted forme
whereof our question is, is the devise of Antichrist, it
being neerer prescribed or used in the primative Churches
planted by the Apostles, and recorded in Scripture,
but as the mistery wrought to a greater height in declining
times of the Church, it was receaved by little and
little, till at last it came to be compleatly framed, strictly
injoyned, and every where used in the Papacy, as serving
to maintaine superstition, and a dumbe Idoll, reading
ministery; and to nourish people in ignorance of
the nature and right use of Prayer; the Masse Booke is
in Latine; this Liturgie Booke is in English; the Masse
Booke hath all the Prayers this Liturgie hath, and some
more; other differences I know not betweene them.
20
Therefore King Edward the sixth in his Letter to theDevonshire men, to convince them, that their Liturgie
was none Service, tels them, That it is no other but the
olde, & the selfe same words in English which were in
Latine, save a few things taken out, which were so fonde
that it was a shame to heare them in English: and King
James in a Speech of his in Scotland, sayd, That their
English Liturgie was an ill sayd Masse, and this is made
the first of the exceptions against the Common Prayer
Booke, which were briefly added too, in the Abridgement,
that it appointed a Liturgie, which in the whole
matter & forme thereof, is too like unto the Masse Book.
But the wordes and Petitions are good in those Prayers,
therefore the Booke may be lawfully used.
Not all the words and Petitions are good, as will be
sheweth in the sixth Reason. Secondly, good words
expressing good Petitions, are not sufficient to prove
that their Prayers are good, For, first, a Prayer may be
good without words, as the mentall Prayer of Annah,
1 Sam.1.12.15. Secondly, In vocall Prayer more is
required to make it good then good words, viz. Among
other things, this, that it proceed from the ability which
the spirit of God bestowes on him who utters the words
to fit his requests, to the present occasion, Iohn 4. 24;
1 Cor. 14.15.16. 1 Pet. 4 7.
Some of those Exiled in Queene Maryes dayes, for
witnessing against Antechrist, pleaded for this Liturgie
in Frankeforde, and in the beginning of the Reformation,
godly men approved it, and rejoyced in it, and
since holy men have used & defended it, therefore it may
lawfully bee used.
First, I deny the Argument, more particular and
21
distinctly I answere: First, that the Booke then pleadedfor, was made in Edward the sixts time, and against
in Mr. Knox and others witnessed in Franckeford; yea,
though his life was indangered thereby, and the loosing
of his estate followed upon it, yet he would not receave
it into the Church, though some pleaded for it, who
were not so throughly purged from all Antichristian leaven,
as was to bee wished, though they witnessed a
good confession against the Masse, and Transsubstantiation,
&c. Secondly, In the beginning of the Reformation,
godly men rejoyced not so much in the Prayers, as
that the worship of God was selebrated in our owne
Language, whereas before it was in Latine, which few
understood. Thirdly, holy mens using and defending it
in these dayes, doth not prove it more lawfull then Poligamy
and the taking of Concubines was to the Fathers
before Christ, which they used and were ready to
defend, if any had spoken against it: in those dayes the
holy Apostles are not to be followed otherwise then
as they follow Christ, 1 Cor. 11. 1. The Iewes at Antioch
and Barnabas was misled by following Peters practise,
though a Pillar in the Church without a Rule, Gal.
2. 13. Fourthly, In the time of ignorance God passed
them by, and us also. But now he admonisheth all men,
to whom the trueth is revealed, to repent, Acts 17.30.
The Prayer Booke in question, is corrupt in many
things. First, the matter of some Petitions, is such as
wee cannot say Amen to it in faith, as may be instanced
in some Collects, as to instances in one or two for a taste:
In the Collect on the 12. Sunday after Trinity, is prayed,
that God would forgive us those things whereof our
consciences are afraid, & to give unto us that our prayers
22
dare not presume to aske. In the Collect for Innocentsday, it is said, Almighty God, whose prayse this day
the young Innocents thy witnesses have confessed, and
shewed forth, not in speaking, but in dying: And in one
of the Collects to bee used for Morning Prayer every
Lords day, you pray for Bishops and Curates, and all
Congregations co~mitted to their charge: Now, if Congregations
be not co~mitted to Diocesan Bishops as they
say they are, pure Divines & if Pastors of Churches be
not their Curates in all the Congregations, or if the Curats
under the Pastors of the Churches be not Christs ordinance,
then you pray, that plants which God hath not
planted, should prosper in the Churches, which cannot
be done in Faith. To omit divers others, the very fitting
of Collects to certaine dayes, for holy Fasts, and Feasts
not sanctified by God, favour of superstition; as, speciall
Prayers for Lent, serving to countenance the keeping
of it as a Religious Fast, & the Collect on good Friday,
and on the holy dayes. Secondly, The maner of Praying
vaine Repetitions; as, the often repeating the Lords
Prayer; and, Glory to the Father; and, Lord have mercy
upon us, &c. not out of fervency as Christ, and David,
and Daniel did, but out of forme meerely, this is expressly
condemned Matth.6.12. Disorderly Responsaries, the
Clarke taking a parte of the Prayer out of the Ministers
mouth, contrary to the I Cor. 15.40. which also introduceth
an office into the Church, which God never
appointed; as also, the reading Curats are contrary to
Ezekiel 44. 8. Now, the Prayer which we cannot offer
up in Faith, is contrary to Roman. 14. 23. Heb. 11. v.6.
and Chap. 12. 28. 29.
Secondly, Besides the Booke, which for these Prayers
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sakes is brought into the Church, perverteth the rightuse of the Scripture, dismembreth and mishappieth them
for making of Gospels, Epistles, Lessons and Collects,
appointed for Feasts of mens devising, and derived from
the Papists, and it retaines a corrupt translation of the
Psalmes, & bringeth into the Church Apocrypha writings,
and the errours contained in them.
Some things may be found amisse in the Prayers of
Ministers, when they exercise their owne gifts, with
which a man cannot joyne in Faith, yet that which is
good is not to bee rejected for that which is evill, and
why not in this case also?
When the Minister exerciseth his owne gift, Gods
ordinance is observed, wherewith I may communicate
in Praying, as well as in Preaching, notwithstanding
his infirmities in either, which are but personall, and in
such cases the Rule warranteth men to try all things, and
to hold that which is good, 1 Thess.5.21. But when the
Liturgie is read, an ordinance which is not of God, but
of man, is introduced into Gods Worship, contrary to
the second Commandement, and therefore I must reject
it, and have no communion with it.
Suppose these stinted formes be not lawfull, yet the
fault is not ours, but theirs that impose them.
Vnlawfull commands in matters of Religion especially,
cannot be obeyed without sinne, Hosea 5.11. and it
is a sinne to walke after them many wayes: First, against
God, from whose Authoritie so much is derogated as is
ascribed to mans ordinance in those matters, 2 Coll 2.
22.23. Secondly, against our Superiours, whose consciences
are offended, they being imboldened to sinne,
whilest they thinke that to be lawfully imposed, which is
24
by us receaved and obeyd, 1 Cor.8.10.11.12. Thirdly,against the present age & posteritie, whilest by our yealding
to unwarrantable impositions, the reformation is
hindered. Fourthly, against our selves, by partaking in
other mens sinnes, 1. Cor. 11.
This rather concernes the Minister whose action it is,
then the people.
Whatsoever worship is offered up to God by the Minister,
is in their name, & so the action of the Assembly
then present, who are to declare their assent by saying
Amen, if it be lawfull, if otherwise to call upon their
Minister to fulfill the Ministrie which hee hath receaved
of the Lord, Col.4.17. and as occasion shall require to
proceed further to declare their dislike in such a maner as
is meet, either by absenting themselves from it, or by
other wayes declaring their dislike, so as the whole
Church may take notice of it.
What if one reade on a Booke, or talke with others,
or doe some thing else in the bottome of the Seat, whiles
the Liturgie is reading, is not it sufficient?
Publike disorders must be publikely witnessed against,
1. Timot.5.20. that the Church may be edefied, if that
cannot be done, or be to no purpose, men ought to absent
themselves from that act of worship wherein they
cannot joyne warrantably.
But I cannot joyne with the Church in some ordinances
of God without these: as, in the reading of the Scriptures,
and in the Sacraments, and if I joyne not in Liturgie,
I may loose many good Sermon in Churches that
are much frequented and thronged.
The answere which the Ministers of Scotland in the examination
of the five Articles enacted at Perth, whereby
D 2
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they justifie their not communicating at the Lords Tablewhere the gesture is changed, and distributing the Elements
by the Communicants is wanting, will serve for
this purpose also by a parrety of Reason; they say, wee
are all bound to maintaine the puretie and integritie of
Gods ordinances, and therefore cannot communicate
in these cases: no man will be so carelesse of his legge or
arme, as to suffer them to bee cut off, but will venture
himselfe for their preservation, or the preservation of the
least joynt of his fingers, howbeit they be not such noble
parts of the body, as the head and heart, without
which the body cannot subsist, farre lesse ought we to
tollerate such a horrible stumbling blocke, as, kneeling
in the act of receaving the Sacramentall elements eating
and drinking, whosoever countenances such Communion
is accessarie to that deformation and mutillation;
for if none would communicate with the Ringleaders
and Introducers, they would be forced to desist, and
had desisted long agoe, for shame: the kneeler is the theef,
the communicant is the receaver. Apply this to the joyning
in the Liturgie upon the same ground. Againe,
they adde, some thinke they may, if they have libertie
to sit themselves, and to reach to the nearest, but they
should not looke to their owne personall priviledges,
but to the libertie of the whole Church and Congregation
whereof they are members. If some Citizens
would give way to the enemies, upon condition of their
injoying their owne libertie, would not they be counted
Traitors, and betrayers of the Cittie? But you will
say, Shall I separate from a Church? I answere, when
a Congregation is devided, that part which doth not
communicate, is a part of that Church as well as that
26
which doth, and both make up one Congregation, orChurch, howbeit they be devided in that particular action:
as both partes of the house makes but one house,
notwithstanding there be a rift in the wall, yet it is hard
say you, to want the benefit and comfort of the Sacrament,
but what comfort or benefit can you finde if you
be accessarie to the introduction of such alterations, &
setting of such stumbling blockes, in the Congregation?
When we cannot communicate but by committing a
sinne, our forbearance is no contempt, and the Lord,
who hath promised to be a little Sanctuarie to his people,
when they were to be scattered among the heathen,
Ezekiel 11.16. will supply our wants. Doctor Feathly
saith, That neither the onely nor principall thing to be
regarded in the Sacrament, is our benefit, but Gods
glory, and testification of our obedience, to his ordinance.
Beza saith, Wee cannot seeme to have contemned,
who are not permitted to partake of them as
they are appointed by the Lord; farre be it from us to
imagine any causes of necessitie by which wee may violate
the Lords ordinance. This answere may serve, if
the case were so hard that they could not have the occasion
of the right and pure administration of the Sacraments
elsewhere. But praysed be God as yet they may
have it not farre from the doores; these be the wordes
apply them to the case in question, and answere your
selfe.
The Rule is cleere, wee must not doe evill that good
may come thereon, Rom. 3. 8. for an unlawfull act wittingly
and willingly done, defileth a man, Marke 7.27.
and to them that are defiled nothing is pure, Titus 1. 15.
no not the very Sacrament, nor any other Ordinance of
D 3
27
God, and God doth more strictly binde us to abstainefrom what hee forbids, then to doe what is commaunded,
for almost all the Commandements of the Decalogue
are negative, and negative commandements binde
alwayes, and to every moment of time, so doth not affirmatives,
but as circumstances require, so that if the
question bee, seeing I cannot doe both, which shall I
choose and refuse? the answere is, Obedience is better
then Sacrifice, 1. Sam. 15. 32. I must rather forbeare
the good how great soever, then commit the evill how
little soever; therefore this order is set for our obedience,
first eschew evill, then doe good, Psalm. 34.14. Esay 1.16.
17. Againe, not the want but the contempt of the Sacrament
shall be imputed to men for sinne, for the Passeover
was as necessarie to be receaved of the Iewes once
a yeare, as the Lords Supper is at any time now, and yet
in case of legall pollution, or being from home in a
journey, they were warranted to be absent from it, Num.
10. 13.
Prayer and Preaching, and Prayer and Reading, and
Prayer at the Sacraments are different ordina~ces, though
they ought to goe together in their right use, yet they
may be severed, and therefore wee must looke that they
are lawfull, and distinct one from another: the lawfull
Preaching of the Worde will not excuse us for joyning
with unlawfull Prayers, the goodnesse of Preaching will
not beare out the corruptions in Praying, the good
Wheat will not make the Tares good, but the Tares rather
will choake the Wheat, so corruptions in one ordinance
will not better another, not be bettered by it, but
corrupt it, and make it worse in time, as wee so despising
of Prophecying and a flight account of the Ministers
28
gifts in Preaching, accompany the stinting of the Ministersto mens formes in praying, for the imposers
thereof accounts the Church sufficiently provided for
with the Liturgie, and the Booke of Homelies, and values
the Ministers more for their conformitie in reading,
then for their gifts in Preaching.
Some finde by experience that they have receaved
much good and comfort in the Worde and Sacraments,
even when they have joyned in that Booke prayer and
stinted Service, therefore it is lawfull.
I denie the Argument: For, first, the lawfulnesse of
actions must bee proved not by events, but by Rule,
Mich. 6.8. Secondly, by such reasoning a man may
prove all Popish vanities lawfull, as, kneeling in the act
of receaving, for they have had much comfort in so
receaving their Maker; so, for Organs and Instruments
of Musicke, to be used in singing Psalmes in the Church,
because some have found their hearts much cheared &
lifted up to Heaven almost thereby; so, for Images to be
used, for the helpe of mens devotion in worshipping
God, because some have found their spirits much stirred
up by them; so, for saying over so many Pater nosters,
Ave Maryes, and Prayers by number on their Beads,
because many have found much comfort therein. Secondly,
That good and comfort whereof men speake, is
in some a meere fancy, arising from a false peace within,
caused by ignorance, or the silence of co~science; in some,
a meere delusion of Sathan, whereby he holdeth superstitious
persons in love with their blinde devotions; in
some others a common worke of the spirit, which hypocrites
may feele in the ordinances, without being accepted
29
in what they doe. Lastly, It is in some a sanctifyingand saving worke of the spirit, and then it is Gods
blessing upon his owne ordinance, whereunto they prepare
their whole hearts, not upon mens owne warrantable
devises, wherewith they are defiled through ignorance,
God mercifully pardoning these ignorances,
though hee is displeased at their inventions, Psal.99.8:
But this helpeth not them who are willingly ignorant
of any duty, or flight any knowne sinne, Prov.19.16.
However, it pleaseth our mercifull God to passe by
the times of our ignorance, yet now hee calls upon us
to repent, Act. 17. 30. If now wee shall shut our eyes
against the light that is offered, or take liberty to sinne,
because wee thinke the matter is not great, what comfort
or blessing can wee expect hereafter in any ordinance?
Psal. 50.16. 17.
To conclude, If reading the Liturgie bee the praying
which Gods Word allowes, wee are bound in conscience
to apply our selves to it, as Gods ordinance, and
not wee onely, but also all the Churches throughout
the World; If not, we are bound to witnesse against it:
Consider what I say, and the LORD give you
understanding in all things. What I have written
is the perswasion of my heart, yet I
submit it to examination of the
godly Learned by
Scripture.
FINIS.