IT is not to be doubted by any but those who are either ignorant of His Majesties native clemency and Christian charity, His Majesties late Declara­tion is no dis­esteem of the English Li­turgy. or enemies to his and all our Tranquillity, That His Majesties design in that indul­gent Declaration, was not to shew any disaffection or dis­esteem in His Majesty toward the ancient and excellent Liturgy of the Church of England, which was His com­panion and consort in all His distresses, and which still is the dayly rule and measure of His Majesties publique Devotions; as it hath been of His Royal Fathers, of blessed memory, and all His princely Progenitors since the Reformation: But this temporary condescention was onely in order to compose at present the minds of all His good Subjects to some calm and Christian temper, untill such further expedients might be applied by His Majesties Wisdom and Charity as should not onely allay former civil differences, but wholly remove the uncom­fortable dissentions of His Loyal Subjects of the Church of England, in so great a concern as that is of Religion; yea, and of the noblest part of Religion, Devotion; and the most eminent way of Devotion, publike Worship, of the solemne Service of God in His Church, by Pray­ers, [Page 2] Praises, and Sacramental celebrations; which are the great characters and confirmation of true Christi­ans communion with God, with their Saviour, and the blessed Spirit, and by the grace of these with one a­nother.

The Liturgy as new and unwonted to many, makes them lesse esteem it.Hence His Majesties gentleness and prudence hath been pleased at present to declare His royal pleasure, for re­mitting a while the penal necessity of using the Liturgy, upon consideration that many of His good Subjects have for many yeers been unaccustomed to it, and be­ing unacquainted with it, may the lesse value it; o­thers have been unjustly, yet vehemently, prejudiced against it; and some are less satisfied with it onely for some words and expressions in it, which they do not so well understand, and therefore are scrupulous to use them in the way of Worship to God.

But it were too much to mistake and abuse His Ma­jesties Candor and Clemency, to imagine that His Majesty had hereby dispensed with all legal, moral and obediential tyes to the use of in any part of the Litur­gy: Higher tyes lye upon good Christians and Subjects than fear of punishment. by which less imperious, but more ingenious bands, good men and good subjects are more oblig'd to the use of what is good and holy, apt and indisputable in it, (as the main of it is,) than if the fear of punishment lay upon them; which is very servile, and below either a good Christian or a good Subject; except where pu­nishment is submitted to rather than sin commited; or good is therefore omitted, because of an inseparable adherence of evil to it. Which sure cannot be the ground of some Ministers totally neglecting to use, not onely the whole Liturgy, but even the Lords Prayer, the ten Commandements, the three Creeds, the Confession of sins, and the Church Chatechisme; all which are either [Page 3] holy and necessary, or very wholsome and convenient for the Church of Christ.

'Tis true, some that are reputed sober, A review of the Liturgy desired by some learned and sober men. learned and Loyal Ministers, in order to a firm Peace and Fraternal Union, have for themselves and others humbly craved of His Majesty a serious review of the Liturgy, yet no further than some modest and discreet variations or sutable additions: Such as still retain for the main the former excellent matter and method of it, without any discomposing or dissolving the whole; much more without any rude despising of it, or endeavour to de­stroy it. For, in earnest, The mischiefs of totall change or utter abolition of the Litur [...]y. such insolent and enormous changes may not in Piety or Policy be permitted, be­cause, First, they would most undeservedly reproach the wisedome, and blemish the piety of the first Martyrly Composers of it: Next, they would as unjustly as im­pudently disparage the Judgement and Devotion of the whole Church of England, its Princes, Parliaments, Mi­nisters and People, who duly and comfortably served God, and maintained the Reformed Christian Religion in the use of the Liturgy, even then when this Church was most flourishing in peace and piety: Lastly, they would unreasonably damp and discourage the pre­sent Zeal and Devotion of the greatest and chiefest part of this Nation, who are much pleased and profited by the use of the Liturgy; The Liturgy esteemed and used by the learnedest Non-con [...] ­mists of old. which heretofore was highly approved and conscionably used, even by most of those learned and godly men, Ministers and others, who in some things Ritual and Ceremonial were either more scrupulous or less conformable.

Yea, [...] His sacred Majesty could not but in all reason expect, that all learned and godly Ministers with their people would the rather apply themselves to a d [...]screet [Page 4] and devout use of it, in those parts of which they are satisfied, so as might best express their grateful sense of His Majesties tenderness and indulgence to them in some others, which are rather verbal then material Scruples and dissatisfactions.

Many do the rather apply to the use of the Liturgy.Which Religious, Loyal and Ingenuous principle to my knowledge hath so prevailed with some very able and godly Ministers in London, and elsewhere, that they have, according to His Majesties desires, intents and ex­pectation, presently applyed themselves to the use of the Liturgie in their respective Congregations; being well satisfied themselves, and having fully convinced the best and soberest, yea the most of their people, not onely of its lawfulness by Gods and Mans Lawes, but also of its usefulnesse and fitnesse for this Church: Although they did not heretofore use it, while there was no power that would protect it and them, all things being run to Faction and Confusion, Tyranny and Anar­chy under the pretensions of Liberty and Reformation; ought not to extend beyond the Laws of God and and man, by which the peace and welfare of Church and State are preserved.

It is unworthy of Ministers to be now more averse from it.So that for any worthy Ministers and sober people to be therefore more restive (now) and averse from the use of the Liturgie at all, because of His Majesties clemen­cy, is a most unexcusable moroseness, especially when they heretofore did use it, and are still satisfied in their Consciences of the lawfulness and expediency of it: yea, and they were disposed to have used it immediately be­fore the Declaration came out, in case they had been re­quired to it according to Laws in force, rather then for default to have been punished. For these men to have evil eyes against the Liturgy, because the King hath [Page 5] a compassionate eye to some mens infirmity; for them still to foment the Anti-liturgical humour of some men, and instead of closing those wounds, (into which the Kings charity poureth Balme) to rip & tear them up, or to widen and exasperate them, is such a part of peevishness and ingratitude, that it looks too like Schismatical petu­lancy and pride; from which drosse it is high time to have all our hearts purged, after so long triall in Gods fiery furnace; to be sure the very appearance and shew of such a frowardness doth not become any good Prote­stant or worthy Minister, who hath no greater objection against the Liturgy, then this, that he fancies he could in some words or phrases mend it, or put some alias's to it and additions, which may be infinite.

Small faults or verbal defects are very venial in any things of humane constitution, and very far from making them unlawful, meerly because they are not for word, or phrase, or form, the best that may be: It is in things of pristine use in Religion that are of true and solid worth for faith, morality, method and decency, as it is with some good Jewells of price, but of antique work for their setting or fashion; their plainness and antiquity gives so much value to them, because though they seem lesse curious and modishly polite, yet they are furthest from novelty or affectation of finery.

Least of all excusable are those Ministers who out of a little point of reputation among some people (rather weak then wise, Popular re­pute should be no impe­diment to Mi­nisters use of the Liturgy. and to be pitied more then imitated) do still sacrifice their judgments (that I say not their Consciences) to their credits, and out of a fear or lothnesse to offend some people, (whom they might easily con­vince and satisfie, as well by their examples as by their arguments,) they make no Conscience to deprive not [Page 6] only the publick of peace, but the people & themselves, as Ministers, The need some have of the Liturgy. of the benefit of the Liturgy; when possibly they most stand in need of it, either to help their frequent infirmities, or to restrain their popular & desultory levity; or lastly, to set bounds of discretion, decency, charity and piety to their extravagancies, even in publick [...]olemn devotion and Sacramentall celebrations; which sometimes to my knowledge are such, as are no way becoming the publick worship of God, or the honor of the Church of Christ, or the sanctity of true Religion, or the venera­ble Majesty of God▪ All which are much abased and slighted, yea, oftentimes even blasphemed, by the rude­nesse, weaknesse, and familiarity of some Ministers de­votions; whose selfe-confidence abhors all bounds or prescripts but those which their own various fancies, troubled inventions, and confused judgments set to those duties which they love to perform as they list, though to the little benefit of the sillier sort of people, and to the great scandal of the wiser, who cannot tell how to say a judicious and fiduciary Amen to those extemporary, rude, confused, and yet eager effusions which some men vent, either with too much facility and fluency, or too much pumping and contention; And if they be so sober as to fashion to themselves set formes of devotion in all publick duties, as many of them now do, it is too much arrogancy to esteem their private and single composures better then what hath been duly weighed and approved by the whole Church, and confirmed by many Acts of Parliament, in the most screne times and tempers.

No compare between the Liturgy and Directly.From which while some men have of late years affect­ed to recede, & in stead of an excellent true-born Liturgy to bring in their uselesse, suposititious, loose and illegitimate [Page 7] Directory, no tongue can express into what a wilderness of sin, folly and affectation both Ministers and people have run, and with what fiery Serpents they have been stung, which venemous inflamations and humors nothing is so probable to heal, as the setting up the Liturgy a­gain; which some have fancied to be an Idol, and so have studied to make it Nehustan, when indeed it is more like the Ark of God, by restoring of which to its place in Shiloh, the Philistines were healed of the shame­ful Plagues they suffered by reason of their Mice and Emrods.

Hence it is, That the desires of the most learned, The esteem and desire of the most and best people of England for the Liturgy. ju­dicious, and best-affected of His Majesties Subjects of all qualities in England are, that neither publick Holy duties, nor Sacramental mysteries, nor their own Con­sciences, nor the Churches honor, nor the Majesty and unity of the Reformed Religion, nor the publick peace and safety may any longer be exposed to, & indeed ad­ventured upon, such hazards of private Ministers varietys and uncertainties; The incoveniences of some mens de­votions in publick. which are many times very flat dull and indevout; other while deadly tedious and of a confused length, (like a great Skain of Yarne, course and snar­led;) sometimes they are so dubious between wind and water, Sense and Non-sense, Faction and Sedition, Boldness and Blasphemy, that it makes sober Christi­ans, who have a due reverence of the Divine Majesty, dread to hear them; others of looser tempers, not so much fear as they laugh at, scorn and abhor such incon­gruous wayes of Worship and Religion, in which all things sacred, and the eternal Salvation of poor souls, most miserably depend upon nothing but private Mini­sters opinions and spirit, attended (God knows) too of­ten in the ablest and best of them with many indispositi­ons [Page 8] and indiscretions, excesses and defects.

The end and use of Litur­gies in the Church, both ancient and moden.For the pious and prudent avoyding of which, the ancient Churches from the very first Century, did use such publick wholesome formes of sound words in their Sacra­mental celebrations especially, and afterward in other holy Administrations or publick Duties, as made up their solemn, devout and pathetick Liturgies: Which paterns all modern and reformed Churches of any re­nown have followed, according to the many Scriptural examples and expressions in set forms of prayers, Prai­ses, Psalms, Confessions and Benedictions, commend­ed to us by holy men in all Ages, and by Christ him­self, whose most absolute Prayer suffered of late a strange and unheard of Ostracisme in many Congrega­tions of England, out of an ametrie or vulgar transport against all set forms, though of Divine institution, and without which of old (throughout the Christian world) no consecration in any Sacrament was thought complete or duly performed, unless this most perfect Prayer were added to the words of Institution. Hence it was thought fit to be repeated in every distinct Office or Service of the Church of England; to the causeless offence of many simple people, who make it a vain repetition, for want of a renewed intention or constant devotion in their own hearts; as they counted the Liturgy, a dull manner of Worship, when the dulness indeed was in their own spi­rits; as they may as easily find in reading of the same Scriptures, which are divinely inspired, and are far from any deadnesse or dulnesse in themselves.

Church-unity and solemnity in Christian Doctrines Pre­served by their Liturgies.Certainly the design and use of all our Liturgis, old and new, was not only to keep all the members of the same Church and polity in one holy harmony, and to secure the unity of Faith and Doctrine, which were oft taint­ed [Page 9] by ill tempered passions and courser kind of devoti­ons: but also by the joynt wisdom and devotion of the Church they sought to preserve the sanctity and solem­nity of Holy duties from the contagion and deformity of private Ministers frequent infirmities, either in their in­vention, judgment, memory or utterance; all which ought to be avoyded, as much as may be, in publick celebrations of Christian mysteries.

Nor may any Ministers single abilities be compared (especially when extemporaneous) to that sociall and concurrent sufficiency of gifts and graces, Ministers sin­gle abilities far short of the Liturgy. of wisdom and devotion, which may be presumed in the spirits of the Prophets, united and piously improving their joynt abi­lities to the common stock of Gods glory, and the Chur­ches edification, while they wisely weigh, measure and fix according to the Word of God (which is the onely standard of true Religion both in Doctrine and Devoti­on) the foundations of Faith, and the superstructures of Worship, by an humble obedience, holy fervency and unanimous harmony, so firme, complete and uni­forme, that they shall least receive any prejudice, de­triment, disparagement or diminution from any Mini­sters weakness, depravedness or indisposition; on which they are no more to be ventured, than the Ark upon a Cart which should be carried on the Priests shoul­ders.

The established and uniforme use therefore of a well composed Liturgy, The si [...]nal benefits ari­sing from an uni [...]rme [...]y in the Church. In [...]. hath very many great and good influences upon true Religion and every Church:

1. First it conduceth much to the more solemne, complete, August and reverent Worship of the Divine Majesty in Christian Congregations: where otherwise the most sacred and venerable mysteries must be exposed [Page 10] to that rudenesse and unpreparednesse, that barrennesse and superficialnesse, that defect and deformity, both for matter and manner, judgment and expression, to which every private Minister is daily subject, as late expe­rience hath taught us. Certainly societies of men and Christians owe a Solemne Comely Worship in pub­lick services to God, beyond those in private Closets; proportionable to their dignity and eminency above sin­gle persons or families.

The Liturgy a great de­fence to true Doctrine as Christian.2. Secondly, a Liturgy is a most excellent means to preserve the truth of Christian and Reformed Doctrine, by the consonancy of publick Devotions; into which other wayes corrupt minds are prone to infuse the sowre leven of their own corrupt Opinions.

A Liturgy much advan­ceth Christian Unity.3. A Leturgy is necessary for the holy harmony and sweet communion of all Christians, in National as well as Parochial Churches; while thereby they are all kept in one mind and spirit, praysing the same things, and cheer­fully saying Amen to the same praises or petitions. A little spark of difference in Religion is prone to kindle great dissentions among Christians; nor doth any thing more quench the heat of Disputation, than the cool and gentle dewes of uniforme Devotions; when Obs. and Sols. are resolved into Amens or So be it's; which are still the seals of charity and mutual love or consent.

A Liturgy well composed and setled is most satitfactory to the most judi­cious people of England.4. Liturgical forme and use is not onely of great benefit and comfort to the more knowing, judicious, and well-bred sort of Christians, but highly to their security, and to the Holy and humble composure of their spirits in the Worship of God; who otherwise are prone not onely amidst the publick devotions, curiously to cen­sure, but scoffingly to dispise, yea, many times to [Page 11] laugh at; and at best to pity or deplore the evident defects and incongruities, which appear in many Mini­sters odd expressions and incongruous ways of officiating, according to their several opinions, humors, or abilities; Hence not only distraction but indevotion, yea great ir­reverence and profaneness do follow; men of quick fight and acute understandings, being made to dispise and abhor even these holy things of God, when so un­holily, at least unhamsomely handled.

5. But above all, A Liturgy most necessary for the meaner and simpler sort of Chri­stians. a constant and compleat Liturgy mightily conduceth to the edification and salvation, as well as unanimity and peace of the meaner sort of people; to whom daily variety of expressions in prayer, or Sa­craments, is much at one with Latin Service, little un­derstood, and lesse remembred by them. They are still out, and to seek, when a new Minister officiates, yea and when the same; if he affect varity of words, where the duty is the same: Alas (as I have oft obser­ved) when poor Boys and Girls, (who have no institu­tion of Religion from their ignorant Parents, or Masters and Dames) when these (whose souls are precious) be­gin first to gape upon the Minister in Religious duties, and to see, as well as hear a Sermon;) which way can they in populous places be brought to or built up in Christian principles of Religion, without some easy, clear, and constant summary or set from of wholesome words, and sound doctrine, in the Catechisme and Li­turgy, or Common prayer; frequently repeated to them, and so inculcated on their minds and memories? For want of which, what sober Minister sees not and grieves not to see, how of late years, ignorance, pro­faneness, faction, irreverence, superstition, scandall of manners, and all villany of opinions as well as of pra­ctise [...] [Page 14] To remove this scruple, I conceive that this meerly pas­sive regeneration, by the grace of God in Christ, of which an Infant baptised is partaker, is sufficient for its salva­tion in point of taking away the imputed guilt of Ori­ginal sin by Adam, if it dye without any actuall sin: But if it live to wilfull actual sin, it must have a further active work of regeneration, by an actual faith and re­pentance, without which 'tis sure there is no salvation for knowing, malicious, or presumptuous actuall sinners. The passive baptismal regeneration may suffice to take away Originall sin, as to guilt and penalty in Infants, and to fit them for heaven: When from being born of flesh and blood, yea children of wrath, and death and damnati­on by nature, they are by Christian baptisme, instated in­to a relation and condition of Grace, life and salvation, by the Spirit and Merits of the second incarnate Adam, Christ Jesus, Meer passive grace and re­generation sufficeth the infant as to that state. effectually applyed in baptisme to take away the sin of the first Adam derived to them without their actuall fault. But this baptismal grace and passive rege­neration or seminal principle, and spark, if afterwards smothered and quenched by actuall and presumptuous sin, will not alone, as I conceive, suffice to save an adult Christian, under another guilt though baptis'd in infancy; unless there be an [...], a further renewing & revi­ving by actual faith and repentance, in w ^ch he is a worker together with the grace of God. That first little spark and degree of grace baptismal as fire, will serve to take tinder which is dry, and apt to kindle; but it will not take or continue in grosser materials; nor on the same tinder, if it be grown more damp and wet; Nor but that the same first spark of regenerative grace received in Bap­tisme may continue in the soul, as only raked up in the Embers of childish and common infirmities, but not [Page 15] wholly quenched or extinguished by malicious actual sins; which are ( vastantia & desolatoria) of a wasting and quenching nature; as much water is to a weak & little fire.

But in case it should be quite put out, After actual sin there must be actual Faith and Repen­tance. as to the com­fort and vertue of the first baptismal grace, yet the relati­on and visible mark of Adoption by Baptisme put upon an infant as Gods child by profession, and within the bosom of the Church or flock of Christ, doth still give it both means, capacity and aptitude, for that actual renovation by faith and repentance, beyond what can be had out of the Church of Christ, and without which the Bap­tismal passive regeneration, what ever it is, as to it its first operation, will not suffice to such a sinners salvation: As we see the same beams of the Sun will not burne when weak and scattered, which united, presently kindle fire in matter that is apt to burn: so may be the several gardual operations of Gods grace proportiona­ble to the subjects to which they are applyed; as that heat will melt soft VVax, which will not stir the hard.

If I may have leave to illustrate these spiritual things by things temporal, I conceive, that the Baptismal grace and favour, whereof Infants are capable, and wherewith they are duly invested in that Sacrament, seems to be proportionable to that civil right which an Infant may have in Law setled upon it, as to any honor, filiation, estate, place or priviledge; either by adoption, do­nation, joynt purchase, or any other investiture; unto which some Condition, by way of Fine, Acknowledgement, change of Name, paying of Homage, is annexed; in order to actual possession and enjoyment of its profits, (as a taking of it up by way of Livery and seisin) when come to an age of understanding or use of reason, either at first years, or at any other time during their life.

[Page 16]The Infant hath in Law a present right to that Fa­vour, Honour or estate even in its ignorance and infan­cy, which none can disseise it of; and if it dyes in that state of infancy, it dyes with that Title, Honour, Gift or Priviledge actually added to its person and name: If it live to years of reason, it hath a right to, and ca­pacity of, actual Owning, Demanding, Taking up, Pos­sessing and injoying that estate and honour upon the annexed Condition at any time performed by it; eithe [...] at its first understanding of its relation and right where­with it is invested; or any time after in all its life, Per­forming the Condition required: If it neglects its pri­meve advantages, and never in all its life makes claim of its right, Estate and honour, nor performs the Condition; the failer is not by reason of any nuility in the first Right, Donation, Investiture, Adoption Purchase or Conveyance made by another to that per­son in its infancy; but it is wholly from his own Fol­ly, Sottishnesse, meannesse of Spirit, and other diver­sions, which kept him now grown, from considering, valuing, challenging and assuming his original right, and from performing at any time those Conditions, for which he was naturally, civilly and morally enabled.

In like manner Baptismal grace rests upon Infants as a Christian honour and mark of Gods love or favour in Christ, sufficient for the Holiness and happiness of them if they dye in that state, which is the next degree to in­nocency; as a cloath clean washed is near to that which was never stained: But if it live to actual sins, it shall have no benefit of this Baptismal grace, untill it per­forme the Evangelical Condition of actual Faith and Repentance; which are not required of Infants, but of those that are adult, in order to receive the right or [Page 17] re-assume the actual possession of that priviledge which was in Baptisme bestowed upon it to be a child of God passively at first, afterward actually; laying claim to its Original right, never wholly forfeited or lost till final im­petence.

I know there is difficulty and darknesse in this point of Baptismal grace, yet not so great as we need to change those formes of charitable and Evangelical expressi­ons in our Liturgy, which are grounded upon the Scriptures, and that Covenant of grace in Christ, which as we are taught to believe, extends to Infants among Christians and Disciples, as much as it did to those of the circumcised Jews; who thereby no doubt, became the children of God and of the Promises, not onely by that Character and Sa­cramental figure of their Relation, but also by that effi­cacious grace which was proper, apt, and by the Lord in­tended for that Infant condition.

But my design in this piece is not to dispute the Con­troversie, but to vindicate the Faith, Truth and Charity of those Expressions in our English Liturgy, by which Mini­sters and others do declare their belief of regenerative grace, effectually accompanying that holy Ordinance in Infants: For how Baptisme must not be thought a Seale to a blanck, or a signe signifying nothing, besides a visible Profession, and Relation, or the general verity of the Gospel, or the common Faith of the Church, without any particular grace conferred to the duely baptized, according to Gods secret di­spensation and operation; which to de [...]y, is to baffle the sa­cred Majesty and saving import of that Sacrament, and to abate infinitely the comfort of the Church of Christ, as well as the priviledges of Christians and their children duely baptized, and thereby visibly imitated into the communion of the True Church; yea, and invested in all these Pri­viledges, [Page 18] both outward and inward, which are hereby indulged to the Church of Christ above all Man­kind.

The late in­crease of Ana­baptisme by disuse of the Liturgy.To return therefore to my design, which is to shew the great benefits and blessings which this, as all Churches have by a well composed and imposed Liturgy, we find how Anabaptisme hath strangely increased in England since the Liturgy was disesteemed and disused; And so of Po­pery. yea, and the Ro­mish Interest is highly advanced too: For take away this publick and common Bank, no doubt that Sea will soon flow in among us; against which the Liturgy is a mighty and just Defence among all sorts of people; which the Policy of Rome saw well enough, when the Pope so strictly forbad all Papists, Why the Ro­mish party are such enemies to our Litur­gy, and for­bidden to join with us in it. in the time of Queen Elizabeth, to use or hear our Liturgy; hence they were in Law called Recusants: For, by the use of our Liturgy, to which every good Christian may say Amen, they would soon have been both weaned and turned from the Masse; which is so far from giving the people Bread and Wine, with the Body and Bloud of Christ, that at length it pro­fesseth to give neither Bread nor VVine to the Laity, or any other, contrary to the expresse Institution of Christ, and the Apostles following practice as well as judgement, 1 Cor. 10. and 1 Cor. 11. which all the ancient Churches followed, as did the Church of England, in the use of both Bread and VVine.

The enemies of the Church of England e­nemies to our Liturgy.It is most certain, that all parties who are most Enemies to the Reformed Church of England, have made it their joynt designe to despise, decry and destroy our Liturgy, un­der pretence of I know not what new Modes, and extem­porary Abilities; yea, it was a great Jesuitick Artifice and back blow used by some to averre (though falsely) that the English Liturgy was nothing else but the Romish [Page 19] Missal, or Masse-book, turned into English: 'Tis true some things (very Scriptural, devout and excellent, English Li­turgy far e­nough from the Masse-book which the Roman Missal had taken and retained after the forme of the ancient Liturgy of the Church) were severed and taken as wheat from chaff, and jewels from dresse, by our wise Reformers, and preserved in the Eng­lish Liturgy conforme to pious and unspotted Antiqui­ty: But nothing of the Romish corruption in Doctrine, or Superstition in Devotion, was retained in our English Li­turgy; which took nothing either of our Doctrine out of it but what was first in the Scriptures, nor ought of devotional expressions but what were either used in the ancient Liturgies, or were agreeable to the true Faith, and nature of the duty: No, nor did the Church of England retain any ceremonies, as the Crosse, Surplice, Standing up at the Creed, or Kneeling at the Lords Supper, but what were above a thousand years old, and most in use when the Church knew nothing of Papal Usurpation, or of Romish Superstition; as is evident in the Histories, Councils and Fathers of the first 600. years; and being things in their nature indifferent, were for their decent and devout use left by Gods general Commission to the liberty, judgment and authority of this, as any other Church, within its own polity and communion to use and inpose.

As for the real and useful gifts of learned and discreet Ministers in Prayer, (as to Invention, Judgment, Of Ministers useful gifts in prayer. Me­mory and Expression) as I do very much esteem them when used with humility, gravity, discretion, devotion and sincerity; (nor doth His Sacred Majesty deny any Mi­nisters such an use of them as may be advantageous to Religion and the peoples souls good) according to those many particular occasions and instances which no [...] [Page 22] to all those who (in earnest) have most need of some boun­daries set to them; not hereby to stint the spirit of prayer as some fear, (which consists in a judicious, humble, holy, fiduciary and servent assent to what is prayed agreeable to Gods Word, of which hearers as well as speakers, and peo­ple as well as Ministers are capable,) but wisely to order and limit the profuseness, confusions and straglings of Ministers pri­vate spirits, which are many times as undevout as indiscreet.

Of a discreet review of the Liturgy.The serious and speedy review of the English Liturgy, (much desired by some, and not much opposed by others that are learned and sober men, which is also graciously pro­mised by His Majesty in his late Declaration;) as it can be of no more inconvenience then a New Translation of the Bible was, if it be to the better; so I hope it may be of good use for the explaining of some words and phrases in it, which are now much antiquated, obscure, and out of vul­gar understanding; which is no newes after 100. years, in which Language as all things under Heaven suffer some change: Also it may serve for the quickning and improve­ing of some passages which seem lesse devotional and em­phatick than they may easily be made; also for the sup­plying of some things in point of dayly praise and thanks­giving to God, which duty seems lesse full and explicite in the Liturgy; for the frequent Doxology, of Glory to Father, Son and holy Ghost, as it is ancient, very excellent and Angelical, so it might well bear some larger Expres­sions of praise and thanks to God, whereby to set forth the grounds, causes, and just sense we have to give all glory, praise and thanks to the Eternal God and the ever-blessed Trinity, Small and verball varia­tion and addi­tions no dimi­nution or re­proach to the Liturgy. for his infinite and undeserved mercies dayly bestowed upon such unworthy sinners, for this Life and a better.

This work once well and wisely done, as it may, by [Page 23] Gods blessing, much tend to the satisfaction of all sober Christians, so it will not be any thing to the reproach of our Church, and of the Liturgy in the former plainer wayes of Worship, as either defective or incomplete for the main, which they in no sort were; but very sober, good and sufficient, as to necessity; only as one day teacheth another, so there may be (as in all outward forms of divine worship) both harmeless additions, and innocent variations, yea and sometimes inoffensive defalcations of some redundances, according as men and times, and words, and manners, and customes may vary.

Therefore, No rude or reproachful change to be made in the Liturgy. as in lesser things I can humbly and cheer­fully consent to such pious, prudent and improving al­terations of the Liturgy as shall seem meet to the pie­ty and Wisdome of His Majesty, (whereto all mens piety and prudence, in private and publick capacities, ought to be servient;) so my judgment is, that the Liturgy of the Church of England, as to the main and essentialls of it, in Doctrine, devotion, consecration and celebration, for matter, order and method, may in no case be maimed, rudely changed, or odly deformed; for it was very con­form to the Word of God, and fitted to the nature of the several duties, as may easily be made appear by putting to all the Book of the Common prayer, in the margin, those parallel places of Scripture, which ei­ther for Words or sense are very consonant to it; The Liturgy consonant to Scriptures. which work is easy to be done, and prepared by me, if it may be thought usefull and acceptable, for God forbid we should be commanded to say Amen in any part of the pub­lick service of God, to which the Word of God doth not encourage us in faith, and so God himself and his Spirit say Amen with us; for the Word and Spirit must go together in all our devotions.

[Page 24]This endevour to fortifie the Liturgy by allegation of Scriptural strength and consent, will not onely satisfie the consciences of all that are scrupulous upon that account, but also stop the mouthes of those evil speakers, and confute the intollerable confidence, yea impudence of some, who of late (as I know one Minister) and heretofore have blas­phemed the Liturgy and the honour of the Church of Eng­land, Objection a­gainst the first sentence in the Liturgy as falsly cited. as if it began its publick Devotions with a lye; (for so these inpudent or ignorant men dare to speak) alledg­ing, That because the first sentence in the Book of Common Prayer, is not word for word in that place of Ezekiel which is cited in the Margin, Ezekiel 18.21, 22. Ergo, It is a lye.

Answer.'Tis very true, all the words of that Sentence are not in that place cited in the Margin, nor could the Compo­sers be so blinde as not to see the Verbal difference between them; nor did they cite that place in the figured Margin to shew the literal samenesse of the words, but the Evangeli­cal soundnesse of that sense, which is more fully united, and comprehensively set down in the Book of Common Prayer, than in that one or two Verses there cited in the Margin; to which they refer the Reader and believer of those words: which are great Evangelical Truths, clear both in Old and New Testament, and confirmed by the joynt suffrage of many Scriptures; not to be denyed by any sober Christi­an, nor to be abused by any presumptuous sinners, who dayly harden their hearts by deferring their repentance, turning that Grace into wantonnesse which God offers, and the Church declares, to draw men to repentance by the Cords of Divine Love:) referring I say, not only to those single Verses figured in the Margin, but to o­thers both in that same Chapter, and elsewhere fully to that sense, as Verse 27, 28, 30, 31, 32. So Ezekiel [Page 25] 33.11. so Isaiah 1.16, 17, 18. and in many other parallel places, as Acts 3.19. promising free and full pardon of sins past, to those that fully repent of their sins from the bottom, that is, with sincere and upright hearts, having no reserve of sin under any pleasure or power, which is inconsistent with true repentance and sure pardon.

Is this to be called a lye which is the result of so ma­ny Evangelical Scriptures? or, The impu­dence of that calumny a­gainst the Li­turgy. is it new to find in the New Testament places cited out of the Old not word for word, but to the sense, scope and summary of one or two united together? as Heb. 10.5. & 6. cited out of Psalm 40.6, 7, 8. let these supercritical censors compare the words: a like allegation or reference is made, yea, by name cited out of Jeremiah, as spoken by him, Mat. 27.9. and fulfilled, when the place is not verbatim to be found in Jeremiah, but most in Zach. 11.12, 13. and little in Jer. 1.8. save onely the historical mention of the Potter, and the parabolical applying of his work to the Jews; so that Mat. 2.23. of being foretold by the Pro­phets that Jesus should be called a Nazarene, which is not literally read in any of them, yet collectively is in them, as Christ is called Netzer, Isai. 53.2. or as he was typified in Sampson the Nazarite, or sacred to God.

These and many like places well considered (upon which no brand of lye or falsity may be fixed) though they do not literally and syllabically agree with the quo­tation, (but are verified either in a partial or concurrent sense) may sufficiently justifie that place in the first front of the Liturgy, to be no lye but a Divine Scriptural Truth: and may sufficiently shame the popular petulancy of those Ministers who dare cast such high reproches upon the Li­turgy and the whole Church, upon so true grounds or merits at all; which is so vile a rashness in men, pre­tenders [Page 26] to Learning and Sanctity, as is infinitely to the disgrace of their persons and profession, so to abuse the common people, and maintain faction, by calling good evil, and branding Gods Truth with the Devils mark of a Lye.

As then the present Liturgy cannot justly be exauto­rated and abolished without infinite inconveniencies and mischiefs, so nor may it, as I said before, (and again cautiously repeat) be rudely changed, as to the main, beyond any want that really is in its matter or forme, which are holy and comely; which would be an over­pragmatick boldness; much to the reproch as of all times and duties past, so to the great dissatisfaction of the present Age; in which many, yea, most judicious and steddy Christians do highly desire, justly approve, love and devoutly use the Liturgy, as a very excellent publick form of judicious, humble, holy, united and pathetick Devotion.

The need we have at pre­sent of the Li­urgy.I am sure we all need it as to our common relations and publick devotions; and truly those commonly most need it, who are most inconsiderately eager to be rid of it; some alledging, If nothing else, yet the great length and burthen of it, Oft the length of the Liturgy if all parts must be used by each single Minister in one Lords Day, besides other duties of praying, preaching and chatechising expected from him; to all which a man aged or infirme will hardly be sufficient.

For Answer to this: Truly I never knew any such rigor or exaction used toward any Minister, that did so­berly and ingenuously shew his conformity to the use of the Liturgy, as occasion required, and as his strength or time would fairly bear; but to crowd all, or most of it, quite out of the Church, onely to make way for the [Page 27] pomp and ostentation of mens private gifts, this is not to obey, but to baffle and affront the authority of Church and State, by a most preposterous pride and disobedi­ence: Therefore there might be an appointment of some parts which shall never be omitted, others appoin­ted on some days and occasions; only in the Sacramen­tal forms all Ministers should be commanded to use them wholly and solely.

This is in Reason and Religion, in Order and Church-polity evident; that private Ministers prayers, should not be as great trees over-dropping the Church Liturgy; but only as small grafts or little inocculation added to it, and growing modestly with it, as the main standard, test and measure of publick devotions; upon the unity and harmony of which, setled by due authority, and preser­ved with efficacy, depends the peace and unity of this Church and State; as much as the house did on its pil­lars, which Sampson pulled down. Nor doth any Minister upon due examination, if he pray soberly and judiciously, add any thing in his particular forms, which is not for the main and general parallel fore-comprised in the Liturgy.

There is no outward conservation of Ecclesiasticall and Civil peace, comparable to that of united Religion; The peace of Church and State must depend on the Liturgy. whose orbe or sphear is true Doctrine, its center holy De­votion, and its circumference good Government, or Auto­ritative order and polity. The one is best set forth in a few clear Articles; the other in a constant Liturgy, and the last in Catholick Episcopacy; all must be conform to the word of God for the main; contrary to which no­thing is to be believed, prayed or obeyed, in the Church of Christ. The Liturgy n [...]t [...] liberty, [...] Bishop, with­out authority.

Our Doctrine (blessed be God) as a Christian and Reformed Church is not much shaken, or can be justly [Page 28] disputed by men of any worth; for it is Scripturall, pri­mitive and Catholick; if to this union of Doctrine we can be happy to adde, and enjoy that of an uniform Litur­gy; and to joyn to both for their preservation a setled Church Government, by learned, pious, industrious, and au­thoritative Bishops, assisted with grave, humble, and choise Presbyters, nothing will be wanting (by Gods blessing) to Englands happiness, or the honour of his Majesties most wel­come person and government; whose wisdom (doubt­lesse) never intends either to exautorate the Liturgy, by leaving all to Liberty, or to Enervate Episcopacy, by send­ing Bishops to govern without any jurisdiction (or coer­cive authority) either Spiritual or Ecclesiastical; which is indeed to make both King and Bishop despised.

The same Li­turgy unites King and people.Add to all this; How, not only comely and conveni­ent, but even necessary it is, in order to publick peace, that people of all sorts, should be thus united, as to each other in their publick Liturgies and devotions, so chiefly to their King or Prince and chief governour, that, as they have the honour of one God and Saviour, so they may have the comfort to enjoy the same Sacraments and holy mysteries, in the same method, manner, form and words, without any envy or offence, cavill or contention, censure or uncharitablenesse, emulation or jealousie against each o­ther.

[...]Yea, doubtless Subjects cannot be so tite and firm, or so zealous and forward, or so chearful and constant in their Loyalty, love and duty to their Soveraigns, if they either think themselves commanded to serve God in a worse way then their Princes use; or, that their Soveraign and Prince serve God worse and lesse acceptably then themselves▪ certainly the greatest honour, love and safe­ty of Kings is from the samenesse of true Religion with [Page 29] their Subjects as to the main, though Princes may use greater pomp and solemnity in the publick worship.

From this seed of Schisme or Serpents teeth of di­vision in Devotion (and so in Religion) arise the armed men and minds of Civill Wars; Jealousies and Wars, arise from diffe­rence in Reli­gion and De­votion. of both which the good peo­ple of England, cruelly sore and circumcised, are now equally weary, sick and ashamed: Infinitely blessing the eternall God for his miraculous mercies, in redeeming us from the later, by the most happy Restauration of our gracious King; and passionately praying, yea hoping, for the other deliverance of this Church from being any longer sawn in sunder, with factions in Religion and divided devotions, by the excellent wisdom, conde­scention, and moderation of the King; who, as a com­mon Father, is of all men in the world, the fittest to make us all as Brethren friends, by his naturall gentle­nesse, Christian charity, and Princely clemency; seconded with Kingly Majesty, just Empire and vigorous authori­ty.

For if His Majesty trust too much to peoples good natures, it is most certain they will never agree, Authority must [...]nd the [...] Kings. but onely in this, to destroy each other, and at length their King, the whole Church, and their own souls; neither Religion must be arbitrary, nor government precarious. As is apparent in the late inordinate zealotries, and despe­rate frolicks of Religion; which under pretence of some mens various and vertiginous Reformations, contrary to our laws, no lesse then against the will, command and con­science of the King, run themselves with this famous and florishing Church and Kingdomes into most miserable confusions; yea and exposed the late incomparable King, to those infinite Tragedies, which only Gods grace and his own Christian Heroick constancy to our Laws [Page 30] and Religion could turn to, and crown (as they did) with the honour of Christian Martyrdom, for the truth of Je­sus; setled in the doctrine, devotion and discipline of the Reformed Church of England. And we see this piece of policy was early used by some Jesuitick en­gines to foment our sad divisions, the Liturgy must be laid aside, and people taught to differ from, to be jea­lous of, yea to despise the devotion of their Prince, (which is the flower, spirit, and quintescence of Religion.)

The Authors inoffensive de­signe for pub­lick good.For the preventing of which Iliades of miseries in Church and State for the future, (which some mens tongues and pens of late did not obscurely threaten,) I have as much as in me lies adventured thus freely to express my humble sense in this great concern, for an establishment of an uniform Liturgy, now under his Majesties and his Loyal Houses of Parliaments consideration.

Not but that it may be I might as easily dispense with the want of a Liturgy, (in respect of what is counted by some the gift of prayer,) as most of those, who so gloriously contemn this and all other set forms of publick devotions; yet in reference to the publick interests of this Church and State, of my most dread and indeared Soveraign, and of my Country-men, also of our Religion, as Christian and Reformed, I do in all humble and conscientious freedom declare my judgment, as highly approving, yea and ad­miring (since I lately perused it most seriously) the piety, prudence, compleatness and aptitude, (for the main) of the Liturgy of the Church of England, as the best, of any ancient or modern, that ever I saw; and I think I have seen the most, and best of them; Some modest and dis­creet alterations in some words and expressions, with some small additions, may soon tender it most compleat [Page 31] and polite, both for matter and forme, yea, and satis­factory to all sober Protestants and to true Catho­licks.

But I can never counsel or consent, in conscience or pru­dence, in piety, loyalty or charity, either rudely to inno­vate, or totally to abrogate the Liturgy of the Church of England; and as little to leave it free and arbitrary to every Minister, whether he will vouchsafe to use it or re­fuse it.

For, first, The Liturgy not to be left arbitrary or abrogated. I shall never live to see any thing set up comparable to the former Liturgy, if this be once nulled and destroyed: and if after its being reviewed it be not by Law re-established and authoritatively enjoyned, but every one is left to ramble as they please, I never hope to see Truth or Peace setled in the Church of England, which had nothing in it of greater improvement, ornament or muniment to the Christian and reformed Religion, than this excellent Liturgy was.

Which I hope and believe His Sacred Majesty, as a great and constant Defender of the true Faith, will main­tain and establish with no less Christian care and Kingly Authority, than His Royal Ancestors, King CHARLES, King JAMES, Queen ELIZABETH and King EDWARD did; for in this both His Majesties and His Kingdomes welfare, as well as the Churches, is bound up.

Nothing will be considerable in England for publick Piety, Honour, Order, Beauty and Solemnity, The Liturgy a great glory and Sa [...]y to Church and State, to King and people. much less for Charity and Peace, if in this point of publick Devotion and Worship, Ministers and People be left to eternal variations and mutual vexations: Farewell the Glory, Charity, Unity and Safety of England, farewell both Reformation and true Religion.

Other Objections or scruples, which some sober men [Page 32] make, Changes, though for the better, in small matters must not be easily admit­ted. are easily either satisfied or charitably smothered; nor may things of publick consent and legal constitution be every day shaken or altered by every mans supercritical curiosity and needlesse severity: things that are safe and setled in the circumvallation and defence of what is true and good, are not every day to be put upon the tenters of new mutations, in order to mend or better their condi­tion; or under an ambition of aspiring to the Acropolis or pinacle and height of what by some is thought absolute­ly best in its kind; many times, as St. Augustine observes, the novelty in these things doth not compensate the scan­dal, difficulty and trouble of attaining it; much less of one­ly ayming at it with fruitless essaies of mendings, which leave all things worse then they found them.

Our first, pious and wise Reformers, and the best Parla­ments of England since that time, with the people of all sorts heretofore, justly thought it an high degree of happinesse, to have by the Soveraign Authority such an excellent Liturgy set up in our English Tongue, end esta­blished as it hath been by many Statutes or Lawes in Parlament, never yet repealed: Now weaknesse and wantonnesse, if not wickednesse, are prone to betray men to such ingratitude toward God and the King, that they delight with much proud squeamishness and nauseous coy­ness to loath and reject this Liturgy, as the wanton Jews did their Quails and Manna: Truly they have cause to fear lest leanness enter into their souls, after such ful­nesse, and consumption follow their surfeits in Religi­on.

The want and [...] of the Liturgy will [...] to [...] religion and [...] station.An easie spirit of Prophesie (which is no other than prudential) will serve to foresee and foretell, that the want, much more the contempt, of so excellent and use­full a Liturgy will betray the Church and Nation to ig­norance [Page 33] and prophaneness, besides infinite factions, di­visions and confusions; the best that can be expected is a devout kind of Superstition or superstitious devotion; that instead of the English Liturgy, which men so so ingrate­fully, petulantly and unjustly quarrel at, because they can understand it; they shall be at last contented with such a Latine forme of Devotion in a strange Tongue, which they will less cavill at, and more admire when they least understand it: 'Tis almost a Demonstration, That the darkness of Popery will follow the absence of that clear light of true reformed Religion which shines in the English Liturgy, most agreeable to Scripture and purest Antiquity.

The Book of Common Prayer, The innocen­cy of the Liturgy. as I have of late (by special Command) most diligently perused, to observe wherein a sober review might be most to its clearing and improvement, as to some words and expressions; so upon this serious perusal I must profess (as Pilate did when he had examined our blessed Saviour, and as Felix of St. Paul) that I find no fault in it worthy of death, no nor of stripes or bonds, or any reproches and hard spee­ches, or evil surmises: much less are those many and great things true, which some popular Orators, as Ter­tullus, vehemently object against it, either as to matter or manner.

I cannot but commend the candor, justice and inge­nuity of Mr. Baxter, who lately professed to me, that he saw nothing in the Liturgy which might not well bear a good construction, if men looked upon it as became Christians with eyes of charity: Nor do I doubt but the faithfull people of the Church of England have since the Reformation served God acceptably day and night, in the solemn, devout and holy use of the Liturgy, which [Page 34] in many places, where were small maintenance and so but weak Ministers, was the chiefest part of the provi­sion which poor people had for their souls: Nor can I be­lieve but that the blessed Apostle St. Paul, if living, and the other holy Apostles would have joyned with it and said Amen, rejoycing to see the soundnesse of our faith, the sanctity of Sacraments, the unity of Devotion, the order and decency of holy duties, carryed on with that Spirit and understanding, which best agrees to the word of God, the honour also and harmony of Christian congre­gations in the worship of God.

Of Responds.To which I find those devout alternations and responds sometimes used by the people, especially in the Liturgy (as the ecchoes of humble, intent, and fervent affections,) are so far from being any hinderance, inconvenience or uncomliness, when people are perfect in them, that to me they seem in the most ample and judicious auditories, (a­mong whom none exceeds that of the two honorable Tem­ples) to be very quick excitations and elevations of Mini­sters and peoples spirits in prayer, and harmonious tokens of that mutual correspondency in holy duties, which ought to be between Minister and people, when the work is car­ryed on (as it ought to be) gravely, decently and devoutly, not in a huddling and perfunctory way; whereof not onely some people, but many Ministers seem very guilty, in the formall use of the Liturgy; when their lips move apace, but their hearts not at all; they speak with their tongues in a tumultuary and posting way; but ad­mit no such humble and fervent impressions on their souls, as becomes the Majesty of God, the excellent matter of that Liturgy, and the miseries or wants of their own souls, with the humble sense they ought to have of them.

[Page 35]I know some (also) have been more at discord with the Liturgy, Of Musick used with the English Li­turgy. because they find in Cathedrals and other great Churches the use of Musick, both vocall and orga­nicall, hath been applyed to some parts of it; which certainly is as lawful as any meeter, psalmody, hymnology, or singing to tunes; which was never questioned by lear­ned and godly men for lawfull, in the worship of God publick or private, especially that of praising and giving of thanks. Nay there is no scruple, but that, even in prayer, and the deepest notes of that, (viz. penitentialls) both Musick of voice and instruments may be so grave­ly and solemnly applyed, as may very much fit the tem­per of mens spirits, and the spirit of that duty; when either sad and solemne with grief, or chearfull and ex­alted with joy. Who doubts, but David and the whole Church of the Jews served God in spirit and truth, amidst those joyful and harmonious noises, they used with sin­gers and musicall instruments? The gift and use of Mu­sick is so sweet, so Angelicall, so heavenly, and divine, that it is pity God should not have the glory and honour of it in his service, and the Church an holy comfortable use of it; that such an orient pearl may not be used one­ly in civill conventions, or abused in wanton carols and vain effusions, which is to put a Jewel in a Swines snout; certainly the Christian Church hath more cause to re­joyce then the Jews had, and we see the Angels at Christs nativity began the Church Musick with their heavenly Quire.

'Tis true, Some discreet regulation in Church Mu­sick. (possibly) there may be some discreet re­gulations and emendations, even in our Church Musick; so as not to sing, either the Creeds, or Commandements, as not the Lessons, or those parts of the Liturgy, which are most plain, doctrinall, and fundamentall, (which ought [Page 36] to be fitted to the meanest auditors ears and understand­ing;) considering, that in the pauses or intervalls of the lessons, and in the close of Divine Service; the Psalms and Hymns, or holy and devout Anthems may be very aptly used; not only as read, or plainly sung, but as advanced with excellent Musick; so as may some­time suit with and regulate the common peoples tunes and singing; other while, it may be elevated to those perfections of Skill, which are worthy of the best Quires, and those chief singers, or Masters of Symphony, which were and still are in the Church of England; it was one­ly fit for those mens rudeness to abandon Church Mu­sick, who intended to fill all things with the alarums of war, and crys of confusion.

The last shock of popular envy and displeasure, which the innocent and excellent Liturgy of England was won­ted to bear, Of Ceremo­nies used with the English Liturgy. was for those few Ceremonies which the wisdome of this Church thought fit, (being very anci­ent and innocent,) to retain and fix as signall markes of faith, or humility, or purity, or courage, and constancy, up­on some parts of the worship and service of Christ. For these ceremonies sake the Liturgy fared the worse; yet I have known many grave and learned men, very reve­rently and constantly use the Liturgy, who scrupled at some or all of the ceremonies; which yet in time they grew reconciled unto and used, not as any Sacramentall signes conferring any grace, (which the Church of Eng­land never dreamed of, and oft declared against; as that which could not be, but where there is a word of God instituting a duty and promising grace,) but meerly as visible tokens or memorials, apt by a sensible signe to affect the understanding with something worthy of its thoughts as signified thereby; which not only sacred, [Page 37] but even civil ceremonies, and all motions or formes un­der the empire of reason, do import among all rationall men, when they come to be by use and custome institu­ted, and as it were imposed upon them in any Country or Church, for meditation, or reverence, or comlinesse; as I am no enemy to decent ceremonies in Religion, of Ec­clesiasticall institution, use and custome, when such as S. Austin would have them, and our Church had them, few in number, easy in practice, apt in signification, and fixed by the laws of Church and State. So I judge them (as the Church of England oft declared,) to be no parts essential or necessary in their nature, to any divine duty or Worship: That they fall not under the first or second com­mand, but under the third, fourth and fifth, as reverentiall in the solemn calling upon Gods name, as decent in Gods publick worship on the Lords day, or any other; and as instances of our obedience to superiours in Church and State, commanding things not contrary to Gods word in faith, mysteries, or manners; And thereby reducing the vagrancy, rudenesse or incertainty, of necessary circumstan­ces, (as time, place, vesture, gesture, measure and man­ner, which are as the naturall skin, or hair, necessarily growing on all things done under the Sun, and insepa­rable from them,) to some fixation, unity, comliness, or fashion, (as we fit clothes to our bodies, and perukes to our heads, and tunes to Psalms) so as seems to the Church most comly, for the nature of that duty, for the conveniency of the people, and the honour of the Mini­stery in things indifferent.

Certainly Humane or Ecclesiasticall Ceremonies, [...] like shadows, neither fill, nor burden any Conscience of them­selves; that which is considerable in them is, as they are in their nature and use comly for the duty, and in­stances [Page 38] of either our obedience or our charity and unity: And it is no lesse certain what ever indulgence, as to pe­nalty for non-practise of ceremonies, His Majesties cle­mency may please to grant to some men of weak minds, and scrupulous consciences in these things, (which Royall charity no good Christian will repine at, provided it be used with meeknesse and humility, not insolence and factiousness,) yet as to the principle, which the Church of England went by in matter of ceremonies; it is most true and undeniably to be maintained even to the death. That this National Church, as all others, hath from the word of God, Every Natio­nall Church hath authori­ty and liberty from Christ in ceremonies. liberty, power and authority, within its own polity and bounds, to judge of what seems to it most orderly and decent, as to any circumstance and ceremony in the worship of God; which the Lord hath left un­confined, free, and indifferent in its nature; and onely to be regulated or confined by every such Ecclesiasticall polity within it self: where the consent of the major part of Church and State both in Councils and Parlaments includes the whole, and may enjoyn its rules and orders in these things upon all under its jurisdiction, and within its communion; as well as a Master of a family may appoint the time, place, manner, and measure, gesture and vesture, wherein he will have all his family to serve God with him.

But I have gone too much beyond my first design, which was onely to consider the book of Common-prayer, and to expresse the just value I have of it; which truly is so great, that I think the Church of England had far better want the so cryed up gifts of particular Mini­sters, in their prayers, then want the use of the Liturgy; if the question were, which should be laid aside or used; I should for those many reasons before expressed, pre­fer the Liturgy as the sure, constant and complete mea­sure [Page 39] of publick devotions, The ancient Bishops and Presbyters p [...]aye [...]s. before any private mens abili­ties: Nor do I find that anciently the Bishops and Pres­byters of the Church used any other, (or very little, and those but short) forms of publick prayers or praises, save those which were in the setled Liturgies of their Churches, which were most apt and adequate to every publick duty, and to the satisfaction of all sorts of Christians.

But (God be thanked) by the divine permission as well as by the custome of this Churnh and His Majesties allow­ance, We may have both the Li­turgy and Mi­nest as abili­ties in prayer. people may enjoy, and Ministers may use their own gifts before and after their Sermons in prayer and pray­ses, besides the Liturgie; and sure, as it were pride in Ministers so to prefer their own, as to reject the other; so it were a great folly in people, and an injury to their souls, to be content with one when they may have both; or so to dote on any Ministers private spirit and abilities in pray­er, as to neglect the publick spirit in the Liturgy; the want of which, as it already appears very much, so it will daily more, in the ignorance, irreverence and uncharitableness of people every where, for want of due fixations of their affections, and illumination of their judgements by some constant light and sober heat of uniform devotion.

I have heard it from others, and find it my self, The sad [...] following the want and dis­use o [...] the Li­turgy. that many aged poor people being now asked very easie questi­ons of their Faith, since the long disuse of the Liturgy, the Catechisme, and other plain principles of Religion, as Creed, Commandments and Lords prayer, have confessed they had forgot what heretofore they could have given some good account of.

Nor doth the hand of God onely punish people by gross ignorance, fanatick vanities and great retrogradati­ons, as to sound and saving knowledge; but by horri­ble Apostasies also, as to the morall and practicall, the [Page 40] equitable and charitable parrs of Religion; yea, and ma­ny Ministers leaning wholly on their own presumed gifts, have grown so dull, flat, formal and tedious, that they have brought and taught people to despise both them and their duties, losing the honour and reputation which they might have kept if they had kept within so­ber bounds: but running out to popular ostentations, they soon lost themselves and the value of sober people, so far, that I have known an aged Minister after much noyse and glorying, as if he were the delight of the fa­ctious Vulgar, reduced to so low an ebbe, both as to respect and subsistence, that having shifted from one se­questred Living to another, at last he was outed of all, and having a great charge (which hastened the armed man of poverty upon him) he made to me with tears and horror of his sad condition this confession, The ingenu­ous confession of a po [...] Mi­nister. That af­ter much tossing to and fro, he knew not now which way to turn himself, or to subsist; that Gods hand was justly against him, because he had trusted too much to the arme of flesh, and followed popular applause; that having against his judg­ment and conscience for many years forborne to use, as other holy forms, so that of the Lords Prayer, for fear of offending some factious and fanatick people; he saw God would teach him to pray for his daily bread by his want of it, and by filling him with his own delusions.

Of the Cha­techisme in the Book of Comm [...]n prayer.Not only the Liturgie reviewed and setled by Authority, will be of great use and concern to the good of the Church; but also that short and plain Catechisme, which is in the Book of Common-Prayer, with some few other Questions and Answers added to it; that so it might be, if not more complete, yet more explicate and plain to common understandings; and might be distri­buted into 52. heads, that each Lords day might have [Page 41] its portion assigned, which every Minister should more or lesse insist upon, after he had first asked every question in the Catechism, and received the answers from the Cathe­cumens or younger sort: This would certainly keep up knowledge, as to fundamentals, in all, and advance it both with the elder and younger people; who might easily by His Majesties command and the care of the respective Bi­shops and Ministers, be digested (once for all) into two Books or Catalogues, one of the Cathecumens, Two Books of Cath [...]cumens and Commu­nicants. the other of Communicants; the first rank of Christians to be prepa­red by constant catechising in the After-noon for confir­mation, and the standard or proof of their knowledge to be the Church Catechisme; thus confirmed they might be admitted to the holy Communion, and put in the Roll of Communicants, as an honour and advance to their souls; hence not to be removed or rescinded, unlesse they be for scandal by the censures of the Church excommunicated, or are self-excommunicated by not receiving at least once in half a year: The expunging of them out of this Book of Communicants to be publick and solemn, as a note of In­famy no lesse than of Impiety, Impenitency and Aposta­cy; this method to be begun by every Minister in his charge, taking once for all a particular account of all those people in point of knowledge, of whose defect he hath any cause to be jealous.

But I fear to seem more forward, The Au [...]hors m [...]tive to these humble Considerati­ons. curious and solici­tous, than becomes any private person in these times and in so publick a concern, which requires publick [...]oun­cills, and these ought not to be forestalled or prejudged. My great invitations to these suggestions are, 1. First, Gods wonderfull mercy to this Church and State, offer­ing us miraculous opportunities of being happy, if we be not by restivenesse and peevishnesse wanting to his provi­dence. [Page 42] 2. The next is the remembrance of the sore tribu­lations which we have felt and feared, and which are still summons to all sorts of men, Prince and People, Bishops and Presbyters; that having been so long in the furnace, it is fit all of us should come forth of it well refined from our dross, lest a worse thing come unto us; that God may delight in our constant peace and prosperity, to build us up and not pull us down. 3. My last encouragement is the great benignity and gentlenesse of our Gracious King, who being loth to grieve any friend or foe, ( Trojan or Tyrian) whom His clemency may amend or His charity relieve, is wholly disposed both in His temper and judgment to win, unite, reconcile, bind up and heal all parts, in which is any thing sound sincere and honest; that by His Royall hand and Soveraign touch (as He daily doth on the infirm bodies of many) so on the ill-affected minds of men He may work such cures and recoveries, as may make all more devoted to serve God, His Majestie and each other, in all godliness, loyalty, honesty and charity; which is then best done when mens minds by such gentle means being purged of peevish, proud and uncharitable humors, and reduc'd to a more humble, meek and Christian temper, our publick fistula's and ulcers which were fed and inflamed by these di­stempers, may come to be dryed up and healed.

Fervent and [...] a m [...]st [...].A mercy to be obtained, followed, and perfected, by our prayers; and to which no supplications will be more effectuall, then the devout authoritative and uniform use of the Liturgy or common-prayer, in the Church of Eng­land; which unites all honest minds, includes all our com­mon necessities, craves all spirituall and temporall sup­plyes, keeps Christians warme in their love to God, in Loyalty to their King, and in their charity to each other; it daily propounds the summary of all necessa­ry [Page 43] religion, The excellent use of the Li­turgy. it lays and confirms in the minds of the meanest people the foundations of sound faith and saving knowledge, according to Gods word; it is so compleat for duties to be done, graces to be obtained, mercies to be enjoyed, both here and hereafter, that I doubt not to affirm this truth of the Liturgy, That if the common sort of people duly attend it, judiciously learn it, and con­scienciously live up to the duties and graces there pro­posed to them, (of which Ministers particular prayers and sermons are but either Commentaries, Repetitions or Paraphrases;) there is no doubt, but they shall please God, and be well prepared for an happy death, and blessed eternity.

To the advance of all which excellent duties, The way of Englands hap­pinesse in Church and State. uses and ends, nothing (next the grace of God on mens hearts) will more contribute then Ministers grave, reverent, deliberate, pathetick, devout, and constant using of the Liturgy (with and before their own prayers) as an ex­cellent means by little and little to edifie common peo­ple by frequent inculcations in faith and charity; also to bring in and preserve a good harmony and correspondency among the Clergy; who for many years have sounded so confusedly and awkly, that they were like bells rung backwards, in a conflagration or scar-fire. Lastly to con­solidate the publick peace of this Church and King­dome, by the uniformity, industry, and sanctity of Mini­sters godly lives and orderly labours; which I hope will in time (by Gods blessing) so move the piety and holiness of all other estates and degrees or Nobility, Gentry, and Commons, (after the great example which His Majesties charity hath given) that they will find out some way of effectual augmenting poor Ministers main­tenance to some such ingenuous competency as may be­come [Page 44] both the worth of an able and painfull Ministry, and also the piety and munificence, of this populous and opulent Kingdome, this great and mighty Nation, whose glory is to be furthest from idolatry and sacri­ledge, from a superstitious and penurious Religion; from an ignorant, idle, and indigent Ministery. The com­petent support of which would be a work as of great gratitude and acceptance to God, so of infinite good to peoples souls, no lesse then to the honour of the Nation, and the advance of the Reformed Religion every way, in the verity of our doctrine, in the solemnity of our devotion, in the dignity of our Ministry, in the sanctity of our duties, in the stability of our government, and peace both Civil and Ecclesiasticall; for that makes Mi­nisters unquiet when they sit uneasie, and hope for pri­vate benefit by publick troubles or popular complyings.

The authority and efficacy of the Evangelicall Mini­stry is as necessary to a just magistracy, as the string is to the bow, or the compasse to the ship, or the Sun to the world, or the soul to the body: For a Nation without lawfull Magistracy, or Magistrates without true Religi­on, or true Religion without a worthy Ministry, or such a Ministry without ingenuous maintenance, or such com­petent maintenance without uniform diligence, are such [...]olecisms in reason, and inconsistent with true policy as well as piety, that they tend to nothing but contempt and confusion: For the verifying of which we need go no fur­ther than our own late miserable experience, sufficient to make any Nation and Church wise by its woes for one Age or Century at least, unlesse it be condemned to such fatal infatuations, as make men forsake their own mer­cies, and pursue lying vanities, as either ignorant of, or ene­mies against their own and their posterities happiness.