THE LITURGICAL CONSIDERATOR CONSIDERED: Or a brief view of Dr. GAVDEN'S Considerations touching the LITURGY of the Church of ENGLAND.  
Wherein the Reasons by him produced for imposing the said Liturgy upon all, are found to be so weak; his defence of things offensive in it so slight; the Arguments against the Liturgy by himself afforded, are so strong, that some, who upon His Majesty's Declaration did incline to the Liturgy, are now further from it, by reading his wordy Discourse about it.  
ALSO Some Reasons humbly rendered, why ma●y Ministers as yet cannot conform to that Liturgy; but not out of Disloyalty, Pride, Ingratitude, Peevishness, nor Schismatical Petulancy, as the Sarcastical Pen of this uncharitable Doctor hath published.  
The second Edition.  
By G. F. as Firm and Loyal a Subject to His Majesty, as this CONSIDERATOR is.  
Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought, etc. Rom. 8.26.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mart. Sine monitor●, quia de pectore oramus. Tertul.  
You must give God His due by regulating aright His Church according to his Scripture. King Charles the first, in His dying Speech.  
The Vices in Rhetoric are Sordidness, tediousness, Obscurity, Flatness of Conceit, Arguteness, and Minutiae, Gawdiness, Wordiness, and empty Ostentation. Dr. Reynolds Treatise of Passions. Cap. 39  
LONDON, Printed for Ralph Smith at the Bible in Cornhill, near the Royal Exchange. 1661.   

An Epistle to the Reader by way of Apology for Ministers not receiving the Common-Prayer-Book.  
Christian and Courteous Reader.  
THE Judicious and Reverend Author of this ensuing Tract (no less approved for his learning, modesty, piety and zeal to the unity of the Church, and his 
* Witness his separation examined, and published, Anno 1652. and his answer to Dr. Owen's Schism.  Antiseparation in the day of its prevalency and prosperity; then for his loyalty and fidelity to the King's Majesty in the day of His distress) having entered the Lists with my Antagonist (Dr. John Gauden) by way of Answer to his confused Considerations of the Liturgy of the Church of England; Prelatical censures (beyond the bounds of charity or sobriety) of many His Majesty's best and most loyal Subjects, who in prudence or conscience forbear the use thereof; and his Sarcastical Comment on His Majesty's Gracious Declaration concerning Ecclesiastical Affairs, and the liberty thereby indulged and used (as we presume on due and fit encouragement) was pleased to vouchsafe me a view thereof: which I having seriously perused, do find to contain an Answer so full and sober, by Arguments so weighty and solid, that I cannot but commend it to the reading, and regard of all serious Christians who desire to have their Faith settled by right and religions Reason, against the unsettledness of fancy, to which the florid expressions of Rhetoric can only avail.  
If thou hast read Dr. Gaudens Considerations, thou findest the Liturgy set out in such excellency, and extemporary conceived prayer, so much debased by elegant expressions, and florid Hyperboles, that thou canst not but be ravished in thine imagination; but if with patience thou readest and ponderest this Tract, and the Arguments therein produced, with the extent and reflections of the same, thou wilt find the Dr. hath indeed Hype bolized and verified what hath been observed of him (viz) ●hat his Rhetoric is better than his Reason; that being exceedingly extravagant through the want of this, for his speech sounds better than it informs, and pleaseth as it passeth, not as it is po●dered; I have often heard of Queen Elizabeth's Character of a Sermon, first preached, and then printed, viz. That it was the best in hearing, but worst in reading: And that the Preachers Apology was, that Her Majesty in reading, had his Fiddle, not his Fiddlestick. My serious advice must be to this Reverend man if it be not below him to take it) never hereafter to sunder these two, for his Oratory loseth its lustre and efficacy with its sound.  
This, and works of this nature are commended to thee, not to the end it should maintain or promote the Controversies concerning the Common Peayer Book (which have been so high in nature, 
Witness the troubles at Francksord An. 1554. in the times of Queen Mary.  and long in continuance, ever since before the reign of Queen Elizabeth, that would men with serious and composed spirits, consult the Church's peace, (to which they so fairly pretend,) it would be found a sufficient Reason to abolish this Book, and make void this Form of public Worship, which none dare affirm necessary; and therefore must confess to be alterable, when found inconvenient) but to convince the World, the Ministers who do yet demur to the use thereof, are not without conscientious grounds for their so doing, which they could with much ease and equity digest into an Apology: what serious Christian can observe the malici us vexations of Ministers, by the spite of many Church-warders and particular persons prosecuting their faithful and able Ministers, unto the loss of their Estates, imprisonment of their persons, (and at least,) present interruptions of their Ministry, though the want of a Standard whereby to try the Common-prayer Book which hath had its change by every of our Kings, sirce the Reformation of Religion must needs render their conviction impossible to every understanding, and conscientious Juror: Or, the Bishop's wilful and pertinacious refusing to ordain, institute, or induct any Ministers, unless they will subscribe the use of the Common Prayer Book to be lawful, and that they will use it in all public prayer, and none other, according to the Canon, (whose establishment by Law is donbted and denied) notwithstanding His Majesty's Gracious Indulgence in his Royal Declaration every way proportionable to that Authority by which these Canons were at first established; or those heavy Censures, and harsh Invectives proudly belched out by our Antagonist, against all such as do not presently conform to the use thereof, as guilty of peevishness, ingratitude, schismatical petulancy, or pride, not so much as considering what hath been by one well suggested, That the prudence of some, expecting the alteration promised in his Majesty's Declaration, doth supersede the Act which their desire of the peace, 
Considerate. of Liturgy. p. ●. Tho. Bold. in his Rhetoric restrained. pag. 3.  unity and uniformity of the Church doth incline them unto. Can I say these things be observed, and men not see plainly, that some pretending to the healing of our wounds, do propose and pursue ways and methods which must needs bespeak them Physicians of no value; nay, of more cruelty than skill, frustrating the very influence of His Majesty's plaster, applied by His Gracious Declaration; constraining men (who otherwise might with all humble thankfulness enjoy in silence the liberty indulged) by open and public Apologies to stave off the violent and unjust censures of proud and envious men.  
Christian and Courteous Reader, I have in Loyalty to His Majesty, with such fervency and fidelity asserted His just Interest, that it may rationally be concluded, I would not in the least decline His just Desires, or deviate from his Royal Command, did not Conscience towards God countermand the Compliance with them. And I am so much affected to the peace of the Church, that I have of late preached, what God assisting. I resolve to practice, (viz.) That many and great corruptions in God's Worship are to be grieved for, and patiently groaned under, before Schism be consented un o, or separation consulted.] Provided nevertheless I be passive, not active in them, I can keep communion under that Form of Worship, whereby I cannot administer, and hearty say, Amen to the matter of those Petitions which are put up●n an order so confused, preposterous, and indigested, that it seems to me to be so much below the gravity of the Church, whose mouth I must be; the seriousness of the Office whereby I minister; the sanctity of the Duty I am to perform; and the s●ored nature of the Object to whom they are presented, that I dare not stand between God and his people with the same; 
Calvin's Epistle to Mr. Knox, Mr. Wittingham and the brethren at Frank ford.  and therefore cannot but in my place and capacity contend against it, and with Calvin (in this very case) allow their constancy, who strive for a just cause, being forced against their will unto contention; and worthily condemn the frowardness which doth 〈◊〉 and stay the holy carefulness of ref rming the Church.  
Let not men mistake us (I profess it for myself, and presume I may do it for many of my Brethren) we are not against Set-forms of prayer, or their use in public; we believe them lawful and convenient, but not necessary, and therefore not to be exclusively imposed; they may be helps to weakness, and happy expressions of special emergent occasions of prayer, or praises in the Church.  
I do believe the Church of the Jews had certain Set-forms of prayer and praises; but I believe also they were occasional and transient; indicted by the Holy Ghost, and composed by Holy men for that present and peculiar occasion; of this nature was the Song of Moses, Deborah and Barak, and David's Psalm in 2 Sam. 22. and that at placing the Ark in the Tabernacle, 1 Chron. 16. which beareth this Note upon it, Then on that day David delivered this Psalm to thank the Lord, into the hand of Asaph and his Brethren; and many other Psalms and Set-forms which are referred to their special occasions; for which having served, they were added to the Canon of Scripture, as witnesses of God's deal and directions of his people's duty in all future Ages; but were never compacted into a set Liturgy prescribed, and imposed as the only standing Form of Worship; the Jewish Rabbins tell us from Moses to Ezra, more than one thousand years the Jews had no stinted Forms of prayer in their Church; and yet they had two considerable Reasons to have enforced it, which we Christians have not, their infant weak estate wanted Crutches, and the time of the pouring out the spirit of supplication was not yet come. 2. The Forms were indicted by holy men in this very act inspired by the Holy Gkost.  
I am easily persuaded the several parts of the Service-book were composed by single persons; and who so will read Isidior Durandus, 
His Parallel of the Liturgy and Mass-book  and the Rationalists, will find the time when, the occasions on which, and the reasons for which they were appointed in the Church. Mr. Bailiff hath assigned many parts thereof to the particular Popes, 
Ecclesiastical policy, Book 5. Pag. 265.  and seasons prescribing the same; and our own Hooker reports so much of the Litany or Rogations, that chief part of our Service; but that these things perished, not with their Authors and occasions, I see no good Reasons for it; admit we that they were the good expressions, of good men, on good occasions; yet they were only expressions of men; not inspired by the Holy-Ghost, and unwarrantably resolved into a Liturgy, and made unjustly exclusive to the expressions of good men, succeeding, as in time, so in capacity to express their own desires, as their occurrent occasion; should direct in no less sacred expressions; the alterable condition of the Church doth necessitate their expression to be alterable. I pray what part of our contended-for Liturgy, as exactly perfect, shall solemnize the saul-humbling memorial of the malicious, mischievous Murder of His late Majesty, to be held on the 30th. of January; or the God-praising memorial of the Happy and Honourable Return of his Sacred Majesty that now is, to be observed Annually on the 29th. of May. I hope men shall not be indicted for making mention thereof by conceived prayer or praises; none being in the Book prepared or prescribed which can do it: for it is most unreasonable that we should be imposed upon by the personal composures of private fancies who without warrant compose set forms, and therein vent their own superstitious notions as hath been attempted by the books published as forms of prayer, for the 29th. of May and 30th. of January, the last of which was sent in the name of the Bishop of London to our Churches, if by his Authority I conceive not more to the offence of many Godly men, than Breach of the Laws, and Usurpation on his Majesty's Authority, and abuse of his Royal Power, punishable with a Praemunire: In reference to this variation, the Church might, and must keep a standing Council to vary the Liturgy if we be not bound to dependence on the Spirit; which the Apostle directeth, when we know not what to ask, Rom. 8.26. as the only help to our infirmities, and so excludeth all prescribed prayers which must render the dictating power of the spirit useless, unless the prayer be in an unknown Tongue, or ambiguous phrase, much at one with latine-service, where the spirit is needed as an interpreter, not dictator, or most perfectly comprehensive words, that the mind may expatiate upon, and that is peculiar to the Lords prayer; and so that must be our only Liturgy.  
That St. John the Baptist taught his Disciples to pray, I yield; and that our Saviour teaching his, propounded to them a most perfect prayer, compendious for the manner; but most comprehensive for the matter of the expression, to be their pattern, no serious sober Christian can or will deny; but that they were confined to the only or constant use there of, none do, or dare affirm; or that it should be to them the Dictator of a standing Liturgy, cannot be rationally inferred; because the prescription of it affords no premifes to enforce such a conclusion, the Disciples, who learned that they might teach the Church, never improved it to such an end; themselves prayed often and openly in the Church, yet only in their own expressions (for aught appears to us by holy writ) and the nature and order of prayer, being a serious expression of the hearts sensible conception, doth interfere with such an inference.  
That Liturgies are of ancient use in the Church, I agree; but Liturgy as Episcopacy primitive, was in nature clearly different from what they are now pleaded to be. Ancient Liturgies were not set and prescribed Forms of public worship: Smectymnus hath asserted, 
Answer to the Remonstrance. Vindication of the Answer, p. 14, 15, 16, 17 18, 19, 20, 21.  and well cleared it against the Remonstrant, and that out of Justin Martyr, Tertullian, Austin the Carthaginian, and Milevitan Councils, That untill ill the time of the Arrian and Pelagian Errors, there were no Set Forms of prayer in the Church; and then the liberty was only restrained, which hath been since destroyed; men being only bound to confer the prayers of their own composing, cum fratribus instructioribus; and Forms digested by the latter of these Councils, were imposed no further than by a placuit ut preces quae probatae fuerint in concilio ab omnibus celebre●t●r; and only enjoined that the prayers of particular Ministers should be approved by more prudent men; the original Liturgies of both Jew and Christian, were plain Rubrics; English Directories for the method and order of preaching, reading, prayer, administrations of Sacraments, and public worship: It is an easy matter to make a bravado and noise of the Liturgies of S. James, Basil, Cyril, Chrysostom, whilst none are produced and proved legitimate, if there be any not apparently fictitious, bring them forth to a Test or Standard, we will joynislue, and try the despised Directory, and extolled Service-bock, and freely consent to retain that which best agreeth, and to reject the other; until then bears us not down, like Children with big words without cause; methinks it were hugely worth the enquiry, what Liturgy King Lucius received, when Faganus and Damianus converted his Subjects; the Church by them con tuted had settled public worship. It is apparent that Eleu●herius the then Bishop of Rome referred him to the Canon of Scripture for to frame all his constitutions by, it would much fortify our pretenders to Antiquity, to find out the Liturgy used in England before Austin the Monk; brought over his Roman Missal: Antiquity is a poor, whilst no part of the Service-book as to its frame & order, doth pretend higher than the time of Pope Damasus, 376. after Christ, and the whole Fabric is apparently of a much later date: I would desire men may no longer be cheated with words; they who talk or write for Episcopacy of Liturgy, let them declare the meaning and acceptation of their term themselves have made ambiguous; for although I could willingly consent unto a Set-form of public worship, as convenient Crutches for Ministers of weak abilities, who need no less Set-forms of Preaching, even composed Sermons, (for whom, finding Homilies, the constant Concomitant of Liturgies (in this sense) I am apt to think they were at first prepared) yet I conceive this will better advise the Churches care to have more able Ministers, who may not need them, than warrant the imposing either of them on more able men, unto the depriving of the Church of the edifying gift of prayer or preaching; nor do all the Arguments yet produced, conclude for any such prescription, nor can they give the least of satisfaction to a serious spirit, owning the antecedent, but denying the consequence, as unjustly inferred to make a mere clamour in the world; against which, whether there be not Reason with a full answer to all the supposed advantages of such an imposition suggested by-our Antagonist, I refer thee to the consideration of this ensuing Tract. Some Cynthius seems here to pluck me by the ear, and say, Sir, you run too fast, and tell us nothing that is urged for Set-forms of prayer, is sufficient to conclude the imposing of the prefer bed English Service-book; whereas you are to consider it is established by Law, and calls for your obedience; which if you yield not, you are bound to produce your Exceptions by way of Apology, to anticipate the sufferings which impend over your head. To this I briefly answer,  
I know not what to understand by established by Law; we have since the Reformation had as many different Service-books, as Sovereigns. The Book of Queen Elizabeth, two of King Edward's, one of Queen Elizabeth's, one of King James, and one of King Charles the First, (though not commanded, yet) used in England, pretended to be only autherized by Act of Parliament; and that this was (under colour of Explanation) altered by Royal Authority, all that call to mind the Conference at Hampton-Court in 1603. and consider King James his Proclamation, for conformity to, and practice of his Book, as the only public form of serving God, established and allowed in this Realm; and that the Book received among us is greatly different from what it was established, is suggested by the late Reasons for Reformation in Worship; and cannot be detected for want of a Standard to which it should be compared; I would thank that judicious Lawyer who in this case would resolve me these two Queries.  
1. Ought not a Form, Method, or Order, enjoined by a Law (●●b poena) to be used, and that exclusive, with a n●ne other to be enroled; as the Standard to which on all suspicion of variation, men must have recourse in order to their convictions; and for want of such Standard, the Law be not voided by an impossibility of conviction?  
2. In case one Form, O der, or Method be established by Act of Parliament; another by the King's Commission and Proclamation, as the only Form establish d and allowed, which of them must be embraced and practised, and in default, for which of them must we be convicted and punished, if by the last we conceive ourselves at present discharged by a power (His Majesty's Declaration) no way short of what is pleaded for its establishment; if by the first we conceive ourselves discapacitated by that public charge made by Royal Authority, which for want of the Standard we cannot discover.  
Until these be resolved, we can easily see what is offered to us, and exercised by others; but know not what is established by Law, against which we are not to offend: Nevertheless to stay the censures of peevishness and stubborness cast on us by passionate men, we humbly profess our consciences do interdict our use of the Common-prayer on three (as we judge them) weighty and important Grounds or Reasons.  
1. The Common-prayer Book is capable, and so qualisied, that it ought to be abolished.  
2. The Form and Order of the Service-book (used among us) is Superstitious, and unsuitable to Solemn Public Worship.  
3. The Common-prayer Book hath been expelled our Church by a lawful and just Authority, and stands excluded by Sacred Oaths, and a most public National Solemn League and Covenant.  
First, We cannot return unto, and receive again what is capable, and so qualified, that it ought to be abolished; for that we as Ministers of the Gospel, charged with the Method and Order of Divine Worship, are in our places and capacities bound to abolish all things abominable for their unprofitableness and inexpediency; but in our places we can only enforce such abolition, by declaring against, and not receiving, assenting to, or admitting as the standing order of public Administrations; that which in our consciences we are convinced is so inconvenient, or otherwise qualified, that it ought to be abolished; as the Jewish did, so the Romish Rites must lose their dignity by non-submission to them.  
That our Service-book may be abolished without sin, none can or will deny, whilst the exceptions against it, corrections of it, Apologies for its faults and defects, with the confessions of such who contest for it, do proclaim it an humane Constitution, subject to corruption and inconveniency; and thereupon alterable at humane pleasure.  
Three things necessitating the Church to abolish what is humane (though in itself good) are written on our Liturgy in most legible Characters.  
First, The similitude and symmetry of it unto the Popish Service and Religion; wherein it is both mov●ns, minding us of those superstitious dreams and fancies, which dictated the order, and at first occasioned the use of the several parts thereof, (as the Sacrament of Penance, Doctrine of Venial sin, and Priestly Absolution, the ground of the Confession, Misreatur, and Absolution; the miraculous efficacy of the words directing the Kyrie Eleyson, with the threefold sin, Original, Venial, and Mortal, which directed it to Father, Son, and holy Ghost; the sanctifying influence of the words of the Pater Noster, making it necessary to begin and end; nay, essential to every act of Devotion and duty of Religion; the miraculous power of particular Rogations, the Reason of the Litany, the hearing of the heavenly Choir, which is suggested as the occasion of the Angelic Hymn, and so of other parts, which I cannot stand to mention;) but also movens, inclining, and apting us to receive, and again profess that form of worship, with little variation or difficulty.  
This similitude and symmetry is apparent by these things.  
1. The original Extraction of it (was, and it cannot be denied) from the Romish Breviary, Ritual, Missal, and Pontifical, 
Fox Acts and Mon. p. 1272. 1273, 1274, 1275.  into which it may be with ease again resolved.  
2. By the order and several parts thereof, which must run unto Romish fancy for a rational soundation, the Word of God, and nature of the duty not dictating any.  
3. By the groundless Insurrection of the Rebels of Devon and Cornwall, on the introducing of it into the English Church witnessed in the Expostulatory message of King Edward the sixth, in these words:  
As for the Service-book in English, it hath manifest Reasons for it, 
pag. 1189.  and yet p●rchance seems to you a new Service, and indeed is none other but the old, the selfsame words in English which w●re in Latin, if the service of the Church were good in Latin, it remaineth good in English; for nothing is altered but to speak with knowledge what was spoken in ignorance.  
4. The attractive influence it had on the Papists, who for eleven years in Queen Elizabeth's time came to Church without any conversion to true Religion, 
Abbot Bishop of Canterbury in his Explicatio illustrium quaestionum. c. 4. p. 112. Morton's Appeal, p. 46.  but on the conformity of the English to the Romish service: on which ground Pope Plus the 4th. and Gregory the 13th. offered to confirm it, and the Fathers of Trent assured our Catholic Nobles, that the Pope might do it without any damage to the Catholic Cause. And the Messengers from Rome entertained here by Secretary Walsingham, at their return, wondered their Lord the Pope was so ill advised, or at least informed, as to Interdict a Prince, whose service was so like his own, and caused the Bull against the Queen to be recalled.  
5. 
Bristow's Motive 34.  The assurance Harding, Bristol, and Carrier, those seducing Jesuits, gave themselves, that they might yet convert England to the Catholic Church, whose Service and Ceremonies she yet retained; 
Confid. p. 45. sect. 8, 9  the l●st of whom saith expressly, The English Common-prayer and Catechism containeth no point of Doctrine contrary to the antiquity of the Romish Service.  
6. The Service was (and yet is) the Engine of Accommodation between Rome and England on the designed Spanish Match, unto which none was more potent than the similitude and symmetry of the English to the Romish Service; 
Cabala. Lord Keeper's Letter to the Duke, p. 79.  of which, that the Court and Clergy of Spain might be convinced, the Bishop of Lincoln then Lord Keeper, caused the English Liturgy to be translated into Spanish by a Franciscan (seeming Protestant) and sent it to the Duke of Buckingham (there resident) to obviate the Exception, 
Ecclesiastic policy, lib. 5. sect. 28.  and facillitate the Enterprise.  
This to some seemeth an Exception of no value: and I concede to the learned Hooker, that 'tis too hard to say, in nothing we may follow Rome; for, in what they do as men, Nature will necessitate; what as prudent men, Discretion will advise; what as Christian men, Religion will constrain us to conform: But our stumble is, at what they do as Romish Babylon; for as such, disordered and superstitious service is derived from them: and the difference is vast between Scriptures, Sacraments, and Ministry, which must not, nor can be changed, because they passed through a Romish Channel; and human Constitutions of Method and Order, which ought so to differ from, as to speak detestation of, what is Idolatrous, and determine an incapacity (if possible) of being thereinto again resolved. The removal of the High Places did not more advance the Reformation, than the not-demolishing them did occasion and facillitate: Israel's backsliding in Religion.  
Sure I am, the Primitive Fathers, and our Protestant Writers, apprehended God's mind to be, that His People avoid the Symbols, as well as abhor the Substance of False-worship, and infer it from Exod. 23.13.20. Zech. 13.2. Deut. 7.15. Isa. 30.22. 1 Thess. 5.22. Jud. 23. and interdicted in their Counsels conformity to the Jews or Heathens in their Festivals, 
Eusebius devita constant. lib. 3. cap. 17.  observation of Easter, Fasting on Sundays, Monuments of Martyrs, adorning their houses with Bay-leaves and green Boughs, and bringing Wine and Cakes to the Church, and the like; 
Concil. Cartha. Can. 5.14, 15. Bract. Can. 32.73. Con. Phi. Can. 27. De Corona militum lib. de Idolatria. August. Confess. lib. 6. cap. 2 Confutation of the man of Chester, fol. 54.  against all which * Tertullian urged with much earnestness our Arguments, as doth also Ambrose to * Monica the mother of Austin, who are seconded by Calvin, Musculus, Beza, Zanche, Peter Martyr, our own Fulk, Jewel, Andrews, Sutliffe, and who not against the Papists in many things Rejected, and the Rejection thereof defended by this very Plea. And Bishop Pilkington in our very case of the Common-prayer book confesseth, That in Marriage (which is least offensive) and many other things, we are too like unto the Papists, and that it is our fault generally that we differ no more from them in all our Ministry. I wish we find men convinced of the Nature, and resolved for the Duty of Separation from Babylon and Antichrist; of which, if they doubt, they may well plead for this grand prop of their uniting Fabric, so suitable to what is catled Catholic Religion: but for us, we judge Separation not sufficient unless it proclaim Detestation, and resolve union to be the result of Papists murning Protestants, and cannot but endeavour to abolish what is like and suitable to their service. But Secondly,  
The Scandal given by this Service-book doth constrain the abolishing of it. That it hath been a stone of stumbling, and Rock of offence, unto the sin of some, and sufferings of others no observing Protestant can possibly deny; and it hath been made most plainly legible by the troubles of Frankford; constant complaints of men fearing God in the times of Queen Elizabeth and King James at the Conference at Hampton Court, 
Anno 1603.  the Corrections promised (though not performed) the Apologies and Challenges of the silenced suspended Ministers of Lincoln, Devon, and Cornwall, the High Commission and Visitation Censures, the earnest Petitions, and importunate Remonstrances from London and all parts of England, the Commotions of Scotland, sinful separations from the Church of many weak men hereat scandalised; obduracy and ostentation of the Papists, complaints of the Reformed Churches, and finally by the concurrent judgement of the lare 
* Preface to the Directory.  Assembly of Divines, and Determination of Lords and Commons in Parliament Assembled on this ground, and consideration, among others laying it aside by their 
* Ordinance for taking away the Common-prayer book Jan. 3. 1644.  Authority, unto the unspeakable joy and content of many pious and prudent men.  
That offences and stones of stumbling, occasions of sin or ruin, aught to be taken out of the way and abolished, none that know the word of Christ, Mat. 18.6, 7, 8, 9 the wariness and warnings of the Apostle, who would rather never eat fiesh, than offend the weak, 1 Cor. 8.9, 10, 11, 12, 13. Rom. 14. or the worth of immortal souls, can or will deny.  
Thirdly, The scandal & symmetry of the Service-book doth not so much satisfy us, and stir us up unto the desire of abolishing the same, as to see it so shamefully Idolised, by not only the Vulgar, but such as affect to be accounted the Fathers of the Church: in which respect it calls as loudly for a zealous Hezekiah to make it a Nehushtan, and break it in pieces, as ever he did the Brazen Serpent.  
This Idolising of the Service-book is grown most obvious and common, having been super-superlatively expressed by the applause of it, acclamations for it, as the unum necessarium of salvation, only way of God's worship, and all of piety; unto the thrusting out Preaching, and planting in the Church a Reading Ministry, appropriating to it the effect, and attributing to it the honour of all God's Ordinances, palliating all profaneness and neglect of piety by the bare use of the Service-Book, and zealously persecuting unto bonds (and death if possible) all that decline to use it, thinking they do God good service: I have been often astonished at the high devotion to it, 
D. John Gauden.  and commendation of it by meaner persons; but the considerations of our Antagonist hath screwed it to that height, that if it presage and provoke not its utter extirpation, I cannot but conceive men want sense or zeal.  
In his florid expressions he thus extols, magnifieth our Service book unto that height, that I tremble to transcribe his terms.  
This Liturgy is the most excellent means to preserve the truth of Christian and Reformed Religion, 
Considerations of the Liturgy. pag. 10, 11, 12, 42, 43.  it is necessary for the holy harmony and sweet communiou of all Christians, mightily conduceth to the salvation and edification of the meaner sort of people; the Christian Religion cannot easily be planted, nor thrive among the Country or common people without a settled constant Liturgy imposed and used; nor can the Reformed part of Religion be preserved in England to any flourishing degree, without the Liturgy be maintained, as the firm and most impregnable Bulwark against Romish Superstition; upon the Liturgy dependeth the peace and unity of this Church, as much as the House did on its Pillars which Samson pulled down: The Liturgy is the only bond of Loyalty, Love, and Duty to Sovereign Majesty, the only Basis of Glory, Charity, Unity, Safety, Reformation, and true Religion; that in the variation of the Liturgy, England must shake hands with all these. And much more to this purpose; in which, if he say true, we must cast off Confessions of Faith, cease from Catechising, silence Preaching, suspend Statutes, slight Sacraments, receive and read the Service-book the Ark of God's presence, assurance of Salvation, all in all of Piety and Morality; Almighty instrument to convince of sin, convert to God, conjoin to the Church, confirm against Error, and conduct to Glory. It is, sure, time and reason this holy Book be placed on the Altar, handled and opened by the Priest, only, with no less reverence than the Jews Thorah, or Papists Mass-Book; or rather cast out of the Church with indignation.  
But our Second Exception against the Service-Book on which we pray we may not be pressed to the use of it, is this 〈◊〉  
The form and onder of this Liturgy is Superstitious, 
Second Exception against the Liturgy.  or unsuitable to Public Solemn Worship.  
I shall not now meddle with the matter of this Book, which by its ambiguous phrase is obnoxious to the Exceptions taken to it: Be that good; yet, forma dat essentiam, the form and order must constitute it solemn public worship: And in that I conceive something will be found Superstitious, an evident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Will-worship, humane invention, without, beyond divine prescription: 
His Spiritual House pag. 144.  I must tell Mr. Masterson, who affects that term, it seems to be a plain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an over-earnest, importunate, unwarrantable approach to God, which can expect no other Answer, than, Who hath required these things at your hand? not directed by the Word, or dictated by the nature of a duty, but founded in the superstitious fancies of men: Of which nature I judge these particulars.  
1. The whole extraordinary Service, Epistles, Gospels, Collects and Lessons, appointed for Wednesdays, Fridays, Lent, & other holidays, whichmaketh a difference in days, and gives them some dignity above others, and sets them in a parity with the Lords day (sanctified by God our Saviour) and that in honour of the Saints, or memory of the parts of our Redemption, which abstractedly considered are mysteries, not mercies) and this without any appointment of God, 
See my Fastening St. Peter Fetters. Sect. 3. pag. 55.  who only can make Time holy, or Authority given (by any legible Commission) to the Church, and contrary to the Word of God, Gal. 4.10. Col. 2.16. and must therefore be a Superstition.  
2. In the frequent impertinent use of the Lords prayer: which is a Prayer when time prevents, or abruptly contracts our own expressions, or to which as a puttern our Prays must conform: but will not therefore be necessary to be used in the beginning, middle, and end of Prayers, 
Eccl spo●. lib. 5. Sect. 34. p. 255, 256.  (as the Reverend Hooker doth suggest) nor is essential to every Act of Devotion, to which a fancy of a sanctifying power of the words, not Christ's prescription doth direct it, rendering it a vain, senseless repetition, and self-devised Worship.  
3. The Doxology, a good compendious Confession of the Deity and Eternity of the three persons; yet ungroundedly added to the end of every Psalm, unless on sense of some Sacred Nature and efficacy of the words; without which I cannot acquit it from addition to the Scriptures.  
4. The dignifying of the Gospel, by the specialty of Minister, Place, Gesture, and popular Acclamations, above the Epistles, though containing the same matter, and having the same Author. One Scripture may be more useful, but none more honourable than others of the same Nature and Authority; and I can have no confidence of their courage in fight for the Gospel, who are too cold to burn for the Epistles.  
5. The Ceremonies hereto affixed, 
The English Popish Ceremonies, part. 3. cap. 3. pag. 124.  (which have been argued to be superstitious beyond my ability to answer) being purely Religious (not Natural or Civil) Rites, used to edify by their significancy (the peculiar work of a Sacrament) and so opening a door for others no less significant but wanting Christ his Institution' (which the Church is not commissioned to stamp on any) than are the Cross in Baptism, kneeling at Sacrament, and the Surplice: of which last, I should have granted to Du Moulin, that if the King commanded me to preach in a fools coat, I would do so rather than not preach; yet cannot admit the Surplice: for I think it is one thing to wear a garment the token of Royal displeasure and derision, (wherein Ministers must be wonders and fools to gain Souls,) and it is another thing to wear a Garment piously, prescribed as a piece of Religion, part of Worship, a peculiar holiness in access to God, as were the Priests Garments under the Law, and as are the Popish Vestments, of which number ours makes one.  
As in these things the Liturgy seems superstitious, in other things it is unsuitable to solemn public worship, and that in all the parts of it.  
In the reading of the Scriptures it leaps and skips much, thrusts out some, and brings in Apocrypha; cuts, and parcels, and keeps no serious Soul-edifying order, which is indeed pretended unto in the preface to it.  
The Creed and Ten Commandments, (profitable compendiums of faith and obedience,) the profession of which is a convenient and necessary piece of order, unto the discrimination of such as 
* Turks and Infidels who conversed among, but ought not to communicate in Christian Churches.  unduly intrude into the Assemblies of Christians; and direction of some administrations, as Baptism, and Confirmation; but are made a positive constant part of public solemn Worship, on what good ground I confess I am not convinced.  
In the Sacrament of Baptism, the foederal holiness, and Parents interest in the Covenant, (the only ground of applying that Ordinance to Infants) is obliterated and opposed by the Personal stipulation used by adult persons, and here by appointed to be done by Deputies (God fathers and Godmothers) no way constituted by the Child, commissioned by the Lord, or called for by the form of the Covenant sealed in Baptism; unto the great advantage of the Antipoedobaptists. And (notwithstanding the Canonical Comment upon it) the making the sign of the Cross is made the formal act of incorporation into the Church, made at the saying of those words, 
Canon. 1603. Can. 30.  We receive this Child into the Congregation of Christ● flock, and do sign it, etc. as if this were not done by the very application of the Sacrament, and Baptismal act.  
Confirmation (the primitive course of admitting adult persons to the Lords Table) is unduly applied to children in an Infant state, and that as an act of solemn worship, rather than Church order, and as an Exorcism or Spell, therefore declared to be applied unto children at such age as they begin to be in danger of falling into sin, though not capable of making any moral improvement and reflection thereof. I might pass through every part of this Service, and show its dissonancy to Solemn worship, but I must not thus much enlarge; I shall therefore only take a view of its suitableness to solemn public Prayer, (which it mainly intends) by comparing it with this general description of solemn public Prayer, whereby it differs from personal and ejaculatory Prayer.  
Solemn public Prayer is a serious, composed, and at once making known to God, the desires of the Church, by expressions suitable to their present occasion openly uttered by the Minister, enforced and concluded by the people's Amen.  
Let this description be admitted (as I think it cannot reasonably he denied as the Square & Test of a wel-ordered set-form of Prayers, and it resolved into these Rules will decide our Question.  
1. The occasions of the Church must dictate their desires: These be variable, and conclude for variation of expression, and against imposed set-forms, which (however they may do as to the general and common ●●sires of a Christian, yet) cannot possibly fit all particular occurrences; and therefore leave such as adhere to them in very frequent straits, and constrain new composures; as in the case of the 5th. of November, and now the 30th, of January, and 29th. of May: In this case we know the Common-prayer books defect is rendered ridiculous, by the famed than giving for deliverance from Bull-goring.  
2. The expressions of the Church's desires must suit the occasions which dictate them: Be it Confession of sin, Supplication, Imprecation de-Precation, or Thanksgiving; General for the Church, and common state of a Christian; or Special, in reference to a particular Duty, Ordinance, or Condition, for Divine assistance in, efficacy or acceptance of any Dispensation or Ministration: How fitly the Confession and Absolution; (wherein though a General (yet kind of Venial) unworthiness is acknowledged, and acbeptance by an Authoritative Supplication, and Ministerial Absolution, is prayed, more suitably to the Popish penitential order, than a preparative supplication, (in which unfitness ought to be bewailed, subsequent duties expressed, and assistance in them desired,) will square with this Rule, let wise men judge, and likewise compare the subsequent order of Prayer.  
3. The desires of the Church must be expressed seriously and composedly; The whold man sequestered from all other acts and business, set and intent with all seriousness, to mention them before God in a fixed possture of body and mind, without unnecessary variation of place, or gesture, from Desk to Table, now kneeling, anon standing, and therefore transient salutations, affectionate friendly Christian wishes, quickening versicles, desultory short options, by leaps and starts, which may beseem Ejaculatory, cannot square with the more serious and composed frame of solemn Prayer.  
4. These expressions must be openly uttered by the Minister, the People attending the same in silence, that on due apprehension they may give their assent, and enforce it with their Amen: for the Minister is their mouth to God, and Amen is the part and only part that good order, and God's word, doth appoint the people in their Assembly, and then their popular Responds, concurrent Acclamations, the people's Rogations, supplicative or deprecative Options on the Minister's rehearsal of Mercy, Misery, or Duties, do square better with the confused vulgar clamours condemned in the Heathen, than chains solemn public Prayer.  
5. These expressions must be uttered at once, in a set and continued discourse, without interruptions by intermingled duties, unnecessary stops, abruptions, salutations, versicles, responds, abbreviations, pauses, and postings on again, with a Let us pray, when nothing but prayer is in hand; all which do better suit the sacred frenzy of the fanatic Heathen Priests, in their Idol and fantastic service and devotion, than that solemn Worship of God, which ought to be the result of the spirit of a sound mind. On consideration of this unsutableness to solemn public prayer, I should have told the learned Hooker, That though God, as a great God, knoweth our wants, and is more gracious than to make His Answer depend on the artificial order and method or frame of our prayers; yet when in the sight of men wespeak with God after the manner of men, 
Ecclesiastic polity, lib. 5. sect. 34. pag. 253.  it is our duty to speak in that g●●ve, serious, and composed order, that may bespeak us men of sound minds, and so sensible of the nature of the Duty, and Majesty of God worshipped in it, that our Rudeness may not engender Irreverence, and expose our God and His Service to the scorn of men.  
Nor is it an argument of any force that our first Reformers rejoiced in this Service, and the Non-conformists themselves used it. For we must not be acted by Example, but Rule, and conceive our case different from the one and the other.  
To the first, the Infancy of Reformation might rejoice in, and grow up, under that order of Divine Service, which the adult estate thereof must cast off; because some of the Martyrs rejoiced in some broken pieces and rude Translations of the Scripture, must we therefore be therewith contented, and not correct them? We ourselves at the first coming out of Popery, should have thought a Bohemian Cup at Sacrament, or a Mass in English, to be a very high attainment, not knowing things more excellent; but when enlightened, must not therein acquiesce. Calvin wrote to the Church at Frankford, that if godly Religion had flourished till that day, there ought to have been an order of Service better corrected, and many things clean taken away. And shall we who have enjoyed true Religion more than 80 years since that time, yet continue and contend for that Service-book, as if ashamed to give place to better things?  
We must indeed confess, the Non-conformists used some parts of this Service, but we humbly conceive our case is different from theirs; they had been educated under, and insensibly yoked with it, and drawn to subscribe a promise to use it, and None other; by reason whereof they (groaning under it as their burden) were to consider, how to obtain a Regular Release from the corruptions, which, by reason of the peace of the Church, credit of their Ministry, and sidelity (as far as might be) to their Promise, prudence did forbid to cast off with violence; wherein yet there wanted not some witnesses against it: But our case is to take on us (not cast off) the Service-book, on just grounds, and by lawful Authority laid aside; to which we generally were not engaged, wherein we may well be warned by the burden of our Progenitors, and have reason to look before we leap; the rather, because we are under a sacred Oath, which will duly, if not directly, bind against it. And this leads me to our third Reason, for not receiving and using the Book of Common-prayer, which is this:  
The Common-prayer book hath been expelled by a lawful Authority, and stands excluded by a most public, National, 
Third Exception to the Liturgy.  solemn League and Covenant.  
That the solemn League and Covenant is just and lawful in its Matter, and public and National for its Quality, I have demonstrated in my Fastring St. Peter's Fetters. It's positive exclusion of this Service-book will be evident on these Considerations.  
1. Every of us stand obliged in Sincerity, Reality, and Constancy, to endeavour Reformation of Religion in England in Worship, according to God's Word, and the Example of the best Reformed Churches: But the Word of God allows not, nay, it condemns an order of Service which is symbolical to Idol-worship, superstitious, and unsuitable to solemn public Worship; and no Reformed Church hath received and used our Service-book. Not using Corruption is the least act of our Endeavour for Reformation that we can perform.  
2. We are obliged to endeavour to bring the Churches of God in the three Kingdoms, to the nearest conjunction and uniformity in Worship: And that must be, by bringing Scotland to receive our Liturgy, which must be done by convincing them of its consonancy to God's Word, and conformity to the best Reformed Churches, and that before their form of worship we have sworn to preserve (if in this point any be better than themselves) for bellum Episcopale hath already proved too feeble an Argument: or by considering their Directory, and getting it established in the two Kingdoms, unless the Word of God, and Reformed Churches, can point us to a Medium of some purer way of Worship.  
3. 
Preface to 〈◊〉 Directory.  Though the Directory was not directly and explicitly Covenanted, yet the Assembly of Divines advised, the Parliament ordained, and Ministers of most Counties of England received and attested it in pursuance of their Covenant; as most agreeable to the Word of God, and example of the best Reformed Churches; and the King's Majesty hath graciously sworn to use it in His Royal Family, and ●n the same principle give his Royal assent to the injunctions for it, passed, or to be passed, and endeavour to establish it in all his Dominions. Now, Lex currit cum praxi, and Oaths are well interpreted by concomitant and subsequent actions: I think it worth the serious enquiry of such who pretend and pursue a correction of the Service-book, whether the Directory be not according to the Word of God, and example of the best Reformed Churches? and how far the Covenant b nds unto it? lest by a correction our King and Kingdom be plunged under a God-provoking, Land-destroying perjury. For sure I am, the Directory and Service-book (though amended in most things) cannot consist; and therefore we must be resolved in this before we receive that (when something refined) we may suffer, we must not sin.  
But here Captain George Masterson (that Morpheus of our City, 
A Captain in the Church-regiment for the Commonwealth Ruin●, who gave in their Ensign, The Law and the Testimony for their Motto.  wanting nothing but an inculca me tanquam salem insipidum, to make him the E●ebolius of our age, having turned his Belt into a Girdle, and Buff into a Canonical Coat, relinquished the Law and the Testimony to run to the Common-prayer Book, unto whose plea, borrowed from the Learned Hooker, these Exceptions are framed biddeth a Stand to my March; and tells us in Answer to our Covenant, Herod and the Jews lying in wait for Paul swore: That is true, and if he will make good his Inference of the Covenant, I will promise him to save the Hangman the labour and burn it, and what I have written for it with my own hands; in which if he fail, 
See his Spiritual House. p. 130.  he must needs be found wicked and fallacious, but that is not strange to him: therefore,  
He tells us, Lawful Authority is essential to make an Oath obliging; but by his leave, though it be to make an Oath lawful, I deny it to be essential to make it obliging. I believe he dreams every unlawful Oath void, but Bishop Sanderson will teach him better Divinity: But that his Bow may not break, (which could never hold to shoot one forcible Shaft) he adds another Paradox, To de●y the Covenant wanted lawful Authority is treason: He lives indeed near the Inn● of Court, and hath conversed much in High Courts of Justice, and may bless God for a gracious Prince that he is not as sensible of Treason as his brother Peter's: Yet I shall make bold to tell him, I have denied it, and do deny it, and yet fear not to be indicted for Treason, whilst I have the Authority of his late & present Majesty owning them, who enjoined the Covenant, a Parliament, till his Patron Bradshaw became Precedent. I must be better informed in England's Constitutions, if Lords and Commons sitting in Parliament are not a lawful & just (though not a full and complete) Authority, to th● Orders and Ordinances of which the people own subjection, in which my observation of daily obedience, the noncontradiction of the Learned in the Law, and the Act for their Continuance (making sober and judicious men to doubt of their yet existence, though the present Aspect of the Nation cannot bear it doth very much confirm me; and yet I would have him know, I think I have, and shall approve myself, a much more loyal Subject to his Majesty than himself, who not only rejoiced in the death of our late murdered Sovereign, but blasphemoufly triumphed over his most Sacred Majesty in the day of His distress at Worcester, in these and the like terms: The enemy did and might rationally expect, 
See his confidence in man, preached the last day of the sixth Month 1651. dedicated to John Bradshaw. p. 16, 17.  that if he could set his foot, his wearied foot, on English ground, his strength would take root downward, and bring forth fruit upward, it could not but be expected on all hands, that the further he rolled, the greater strength he would gather: Yet behold, admire God, though at his entrance he leave our Army fourscore miles in his Rear, their flesh wearied, and spiri● almost languishing through the continued difficulties they met with in a strange Land; though he appear in a Country very fond of him, though he march with an Idol in the head of his Army, the name of a King, to which the generality of this Nation are very superstitious, too ready to ●ow down and submit their necks to a Tyrant's foot; yet behold his strength is at a stand, much about a scantling as it was when he fled out of Scotland. Let us remember Newberry, and Marston, and Naseby; remember Dunbar, and Fife, and Sterling. Is not this a most faithful Subject and judicious man, to charge Treason on all such, as esteem the Two Houses of Parliament a lawful Authority! Yet,  
This Authority was that which expelled the Liturgy, and received to their Ordinance for that purpose so much of assent from his late and present Majesty, that makes me sure it amounts in equity and conscience (if not by the punctilios of the Law) to a full and complete Authority, especially considering it to be enforced by the Emphasis of an Oath.  
Courteous Reader, I will hold thee no longer, but beg thy excuse for this too wide a Portal for the Authors more compendious Fabric, which hath been framed to fence off the force and fury of passionate and censorious men, who think nothing but peevishness withholds from using the Common-service book: That the one and the other may inform, convince, and confirm, is the hearty prayer of  
Thine and the Church's Servant, striving for the purity, plainness, and simplicity of Gospel-Worship, ZACH. CROFTON. From my Study at Gravel-lane in Hounds-ditch London, Jan. 26. 1660.   

Dr. Gauden's LITURGICAL CONSIDERATIONS CONSIDERED.  

The PREFACE.  
Aphor. 1 HIppocrates tells us, That in the cure of a sick person, as the Physician must do his part, so the sick person must do his part, and the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Liebantius, in his Scholia interprets Apothecarires and Surgeons, etc.  Assistants to the physician must do their part, else the cure may be hindered. How long this poor Church hath lain sick and languishing, is too well known to the Christian World; divers have tried their skill to heal us, but have proved Physicians of no value. How many thoughts this hath caused our Royal Sovereign (the King of our Prayers) since God hath in so wonderful a manner brought Him to His Throne, he knoweth best? I doubt not but He made His Prognostic so soon as He saw the Patient, that the disease was most difficult of cure; yea, to bring this Church to such a healing and healthy complexion, that God might delight to look on it, was a thing impossible for any Physician, but such a one who is infallible in the knowledge of the disease, and of the medicines which must heal, and could irresistibly cause the Patient to take the Physic, and Omnipotently concur to the blessing of it.  
One thing that makes some diseases (as the Hypochondriaca Affectio, into which, the perplexed thoughts and cares about our state, may be enough to bring His Majesty) so difficult of cure, is found in our disease; viz. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viscerum, wherein the medicines which are good for one, hurt another. Some men pretending Antiquity for fifteen hundred years, cannot be healed unless the Physician prescribe a Bill of six hundred, yea, a thousand Churches to one Bishop [as Cyprian and Austin had, if modesty will affirm it:] Lordly Title, Great Revenues, Pompous Ceremonies, Oath of Canons; which things of late, had almost destroyed our Nation: this is mala intemperies indeed. Others there are, who being under the Bonds of a Sacred Oath and Covenant, imposed by both Houses of Parliament, and as Solemnly taken as ever Covenant was, they cannot be healed, unless the Physician prescribe the Bill of Renowned King Charles the first in His dying Speech [When wise men die, they speak to the life] who wrote His Bill thus, 
Printed by W. Shears. 1654. p. 118.  Now Sirs, for to put you in the way, believe it you win never do right, nor will God ever prosper you, until you give God his due, and the KING His due; that is, in their course of time my Successors, and until you give the People their due. You must give God his due, by regulating his Church aright, according to his Scripture. [A Speech becoming a Christian Prince, and Subject to the King of Kings; I can hardly transcribe it with dry eyes:] The Holy Scripture, and the Covenant will agree; and this is to fetch medicines from God. How is that Covenant which before we so much pressed, 
I desire to see a rational Answer to Mr. Crofton when come forth Dr. Gauden's Reply.  come now to be so much slighted, I know not? Mr. Pryn as I heard published, and Mr. Crofton hath since affirmed, That by virtue of that Covenant, the whole Nation was bound to rise up; and bring in our King, although they did not all formally take it; and that they warranted from the Covenant, though made by Joshuah and the Elders, with the Gibeonites; but afterwards broken in Saul's time. Sure I am, it made deep impression upon the spirits of some of us, though we had not taken it as others; whence, though we did not rise up in Arms, yet we did in fervent Prayers, and God gave the Answer, tantum-non, miraculously. Have we been true to our King in that part which concerned Him, and must we not be true to the King of Kings in that which concerns him, having the same Obligation? I am sure we ought to be; else, as we charged some men with perjury in respect of our King; others, yea, God will charge us with perjury in reference to that which concerns Himself.  
I had thought the Reduction of Episcopacy, etc. published by that Reverend, Learned, Humble, Holy and Peaceable Bishop, Dr. Usher would have given content to the Bishops, if they were as Gracious, and loved the peace of the Church [though not so learned] as he: Not only Dr. Holesworth; but I heard also Dr. Brownerig, and two more Episcopal Doctors consenting to it; had it pleased the Bishops [as I doubt not but it doth Dr. Reynolds; whom, though I scarce ever saw, I must ever Reverence for his Pious, Gospel-like, and Learned Labours:] I doubt not but it would have pleased our King, it being that Form which moderate men would not have opposed: And had the Liturgy been throughly purged from what is offensive in it, with other prayers added in Scripture-phrase (and not so imposed to take away the use of our gifts in any Ordinance) a strict Law made and prosecuted for ejection of scandalous and insufficient Ministers; Men placed in Government, Orthodox, and acquainted with the Power of Godliness indeed (which His Majesty declares He will promote) An Act established for sanctifying the Sabbath, and other things; for which His Majesty hath excellently declared, the Church had been in a recovering way, blessing the Lord for our Physician, as we have blessed Him, and do bless Him for His Gracious Moderation; His easing us of the Burden of Humane Ceremonies, and what He hath declared concerning tender Consciences.  
But here comes in Dr. Gauden, one that pretends to be an Assistant to the King in the Cure, a Chirurgeon, or what I know not; but instead of carrying on the Cure, sets it back very much: It is not a little paper and ink this man hath spent in our divided Times; I wish I could say his scope had been healing, but that I cannot; for his Sarcastical Pen hath dropped as much gall as ink against those who are not of his persuasion. What addition of Argument he hath made to the Subjects he hath defended in these disputing Times, I know not, unless it be his Ocular Demonstration for Episcopacy in a very pretty Gay, a Layman's book; the Gay might be of use when Children cry. Nor do I know what person of judgement that hath skill to distinguish between a great word, and a strong Argument, he hath converted to his Episcopacy. I dare say, not many, by what I heard from a learned man, Episcopal, Liturgical, one of Dr. Hammonds great friends; for when his first Book came forth with that magnificent Title, Hieraspistes, I mentioned this Book that Dr. Gauden had put forth, unto him; he made a Pause before he gave me an Answer, than all that he answered, was this, Good store of words. Surely if his own Party were not pleased with his Writings, judicious men of a contrary persuasion would not be converted by them.  
For this discourse of his about the Liturgy, I heard of it long before I could borrow it (and resolved I was I would not buy it;) else I had considered his Considerations sooner: A general distaste I heard it gave to sober and godly Ministers, and some I am sure complying with His Majesty's Declaration; when I came to view it, I found it just such a thing as he scoffingly compares the Devotion of some men unto, that pray not by a Liturgy; Like a great skein of yarn, 
Page 7.  course and snarled. Such I say I found his Book, full of words, so immethodical, that I could not tell where to begin to answer it. I must then do by his Book, ●s we do by such skains, break off what pieces I can, lay them in order before me to use them, and throw away the knot.  
Thus than I cased his Book.  
First, He pleads for the necessity of a Liturgy, from the singusar benefits of it.  
Secondly, He takes into consideration our Liturgy; in which Considerations,  
1. With extraordinary Caution he doth almost acknowledge some small faults, verbal defects, minutes, little errors, next to nothing.  
2. He answers the Objections against it with zeal.  
3. He commends it; yea, so admires it, that the man is transported; and though Rhetoric be his glory, yet even that is defective, and cannot perform its work, till he hath given it that honour which is due only to the Word of God. This he doth from several Heads scattered up and down.  
4. He exhorts, or commands us all to the use of it.  
Some other things come in collaterally, but this is the best method I can make of his consused piece; for which I am forced to turn backward and forward to get things into any order.   

Part. 1.  

Sectio prima.  
FOR his first Head, Liturgy, which, though variously, and more largely used, he confines to Forms of Prayer; I cannot deny but a Liturgy may be useful to many Ministers (at lest who go for such) in this Land, men of meaner abilities, and not able to express themselves publicly in every prayer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yea, so far am I from conceit of my own gifts, (though the Doctor charge us with pride and ostentation) that if my gifts be not sufficient, I will freely use the Liturgy, (when purged from things offensive) as the Doctor would have me; or rather lay down my Ministry, as thinking Christ never called me to it, if He hath not bestowed on me a gift of prayer in some measure sufficient: So that this will clear me that I am not a man absolutely against Liturgies, nor the Book of Common-prayer.  
But because I am weak, and need it, that therefore it must be imposed upon the ablest men; and so that in the Sacraments, 
pag. 27.  All Ministers must be commanded wholly and solely to use the Liturgical Forms, as this Doctor would have it; this I am not as yet satisfied in, nor can I yield to it.  
However this man scoffs at men's private gifts, yet he cannot but acknowledge, pag. 19 that some men have real and useful gifts, which he esteems, and denies not their use; and in pag. 39 tells us, That God be thanked by Divine permission, people may enjoy them. How is this, by Divine permission? Is this all the Warrant we have from God for the use of the gifts which he requires to be in a Minister, and gives to them whom he calls into the Ministry? What, no more than for the foulest sin which God permits? What say the learned, Permittere, propriè loquendo est, 
Twis. Vindic Gra. 2. p. dig. 3.  neque facere ut aliquid fiat, neque impedire ne fiat. But if you say, Permission reacheth to things that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Have we no more warrant for the use of our gifts from God, than we have to go this or that way to London, which we please? This is strange Divinity.  
For my part when I think of these things,  
First, That Jesus Christ purchased, and when he ascended, gave gifts to men, Eph. 4.8. and some of these men are Pastors, v. 11. and I am sure the gift of Prayer is one.  
Secondly, That God promised to give the gift of prayer, Zech. 12.20. which Bishop Hall interprets thus, I will pour out upon my Church, etc. though I think it hath a more special reference to the Jews as yet to be converted, yet the Lord doth not only promise to them.  
Thirdly, When I read Rom. 8.26. That the Spirit is given to help our infirmities, when we know not what to pray for as we ought.  
Fourthly, When I cannot find that ever Liturgies were imposed upon the Church, not upon the Jews in their best state, nor I am sure upon the Christian Churches, though the Apostles had more ability to compose, and authority to impose Liturgies upon the Church than any now.  
Fifthly, When I observe the Arguments men produce for Liturgies, do take away the whole gift of prayer from the ablest man.  
Sixthly, When the same Arguments were in as much force in the Apostles days as they are now, yet they were not so witty to invent Liturgies, or to impose them on the Church.  
Seventhly, When men may as well take away the gift of Preaching as of Prayer; the same Arguments will remove the one as well as the other.  
Eighthly, When I see the same Confessions, Petitions, etc. which are made in the Liturgies read, are presently made with more enlargement by those who pray by their own gift with the assistance of the Spirit.  
Ninthly, When this tying up to Liturgies, and that wholly in Sacraments, etc. quite destroys that Petition in our preparations and prayers for the assistance of the Spirit, as to the matter of our prayer, acknowledging our own inability to think one good thought, for we are tied exactly to words.  
When I consider these with other Arguments, and some which I shall mention when I come to the Doctors pressing our Liturgy, I cannot be satisfied how any Liturgies can be imposed on any whom God hath qualified; and they make me question our use of them when they are imposed, especially when I come to add what I find against ours in Dr. Gauden.   

Sectio secunda.  
NOw then to the Doctor's reasons for Liturgy, which he gives us, pag. 9, 10, 11.  
In general I may only say this, if the giving of seeming reasons for a thing (in which the Doctor hath some advantage through great words and Rhetorical flourishes) will prove it a truth in Divinity, what Heresy shall not be a truth? Then those reasons which Perronus offered to give the King of France to prove there was no God, might have proved that to have been a Truth, which Atheistical hearts would have to be true, and Vaninu like a simple man could suffer in the defence of.  
But in these things I provoke Doctor Gauden to King Charles the First his Rule, i.e. the Scriptures of God. To Deut. 4.2. to Isa. 8.22. Matth. 28.19, 20. 2 Tim. 3.15, 16. Is the Word a perfect Rule or no? if it be, what do Carpenters and Masons with their Rules, do they not apply them to their works and see how they answer them? Do you the same with this Divine Canon, apply it to your whole discourse, and see how it agrees, apply the second Commandment, if all you have said accord with that Rule, we will readily obey, and fools we were to stand out, to hinder our liberties and carnal preferments.  
But however let us weigh his Reasons, he is so full of words that I must contract what I can.  
His first is this: A Liturgy conduceth much to the more solemn august and reverend worship of the Divine Majesty in Christian C●ngregations: where otherwise the venerable Mysteries must be exposed to that rudeness, and unpreparedness, that barrenness and superficialness, both for matter and manner, judgement and expression, to which every private Minister is daily subject, as late experience hath taught us.  
Answ. 1 Answer. Is there such a Divine Majesty as you speak of? then the good Lord humble and pardon me for want of due reverence becoming his presence: it seems you take care for the reverence of him, 'tis well done. But, Sir, hath not this Divine Majesty given to the sons of men a Rule according to which they must worship him? then show your reverence to this Divine Majesty, by proving your humane inventions in his worship, and of imposed Liturgies on his ablest servants by his Rule, else what ever you talk of reverence, 'tis but will-worship, as the Apostle hath it, Col. 2.23.  
If I through my sin and infirmity am not able to reverence him as becomes him, this is my infirmity, I desire to repent and fly to my High Priest for pardon; but for men to bring in their Modes of worship, as more highly conducing to his reverend worship, for which we cannot find warrant in his Rule, this seems to be God's infirmity, who did not reveal the best way of worship: This is brave reverence to charge him with want of wisdom.  
Secondly, By this argument take away the whole gift of Prayer, for if we pray but once before Sermon by our own gift, we are incident to this rudeness, etc. Yet you allow us once to pray.  
Thirdly, This argument from reverence speaks of the inward frame of heart, a grace which the Spirit, not a Liturgy, must help to; but if of the outward expression, it is like to be most reverend where the heart is the dictator: without prescribed words, which may be repeated with little or no regard.  
Fourthly, Let the rude and unreverent worshippers have this imposed on them, if it will help them; but I never saw more rude worshippers than many, if not most of those who use it.  
Fifthly, It is true, and a thing to be lamented, do what we can it is hard to keep our minds and affections but they will be gadding, though we set ourselves never so close to our work, and pray from our own gifts, yet this is one means to help our vile hearts to keep in, when our minds are upon our hearts to express our desires rising first from thence, to what they are when a man's eye is upon his book reading what is there, when especially through often reading he hath been accustomed to his road, the Carrier with such a Horse may sit on his Horse back and sleep, his Horse knows his Road.  
Sixthly, Hath Doctor Gauden seen all the behaviours of Ministers, heard all their prayers at Sacraments since that Liturgy was laid by? No, I am sure he hath not. Why then doth he charge all men thus? by nature we are bad enough, but what are men nothing by grace, and that growing, nothing by gifts imparted, and these excellent, and not only so, but assisted by the Spirit of God? And what if the Spirit doth not always alike assist to humble us, and make us know our dependence on him, must we by and by bring in a humane invention? But O the reverence that I have seen, the excellent prayers full of divine matter, fluently poured out that I have heard from some Ministers who use not the Liturgy; would to God many that use it, did appear like them.  
Seventhly, By this Argument you may take away all preaching; I am sure men have shown as much rudeness, deformity, barrenness in this Ordinance, as in the other, especially your Liturgical men; what stories do men tell of some of them? I hope the Divine Majesty is as well concerned in preaching as prayer.  
Eighthly, If these evils you mention be so subject to all men now, they were ever so since the Fall: I am sure Paul was as careful of the Reverence of the Divine Majesty as you are; yet he did not find out this means against those evils which you do. What, had Paul no skill how to order and provide for the August, and Reverend worship of God?   

Sectio tertia.  
Reas. 2 HIS second Reason is this, A Liturgy is a great defence to true Doctrine, and a means to prevent the spreading of corrupt opinions.  
Answ. 1 Answ. 1. Not every Liturgy, some may be bad enough; this was the first Reason (as some conceive with laziness) which first brought in Liturgies, the Arrian and Pelagian Heresies; in which time yet Ministers did compose and use their own prayers, though they were first reviewed: But it may be the Doctor hath an honest design in this; for he knows well, that abundance of the Episcopal men now preferred, are stout Arminians, of the same blood with Pelagius; and he fears these men will spread Pelagianism under a little finer dress, and so would have the Liturgy imposed, to keep them from doing this mischief. Ah Doctor! this will not do, such men call for the Liturgy more than any; but if this were your only intent, we thank you for your honesty.  
Secondly, Confessions of Faith and Catechisms being sound, Orthodox and Substantial, imposed on all, were the best means to attain this end; witness the several Creeds of the four first general Councils of Nice, Constantinople, Ephesus and Chalcedon, against the Heresies of Arrius, Macedonius and Eudoxius, Nestorius and Eutyches.  
Thirdly, By this, you must take away all prayer by our own gifts; for if men pray but once, they may vent their Heresies.  
Fourthly, By this, you take away all preaching, by our own gifts; for men vent their Opinions, and people mind the Opinions of men, and take them more from their preaching than prayer; and so the us to the Homilies, as necessary, and of constant public use.  
Fifthly, The Church of Scotland had no Liturgy for many years; yet what Church so clear from Heresies, as that, and some other Churches I know? England had far more when the Liturgy was in use.  
Sixthly, The Apostles were troubled with corrupt Doctrines in their times; we find indeed mention made of Catechisms in the Epistles; but for this way to keep out corrupt Opinions, we find none.  
Seventhly, If men be corrupt in Doctrine, they will be known; and if we be such, turn us out of our places.   

Sectio quarta.  
Reas. 3 HIS Third Reason is this, A Liturgy much advanceth a holy harmony amongst Christians, while praying the same things, all men say, Amen, etc.  
Answ. 1 Answ. 1. If ever this specious Argument had any force, it was then when the Apostles preached and planted Churches in Asia, Europe and Africa; for than had they composed a Liturgy (which had been perfect we are sure) and imposed it upon all these Churches, there had been a holy harmony; not only in Parochial and National Churches, as you say; but in the Catholic visible Church through the World, all Churches in the World, praying the same things, and then saying, Amen: But this device never came in their heads, How do we excel the Apostles in wisdom? In page 30. he tells us, That he hath seen the most, and the best Liturgies, Ancient and Modern. I entreat him that if amongst them he saw the Apostles Common-prayer book which they imposed upon the Churches, that he would please to get it reprinted; for the first impression (if ever any) is quite out. We will use that without question.  
Secondly, Are not these men more curious than God is? doth He so call for a verbal harmony? Is it not sufficient, that we pray the same things, though in divers Forms? if we keep to the Lords Prayer, begging the same things, though in other words, ●s Austin saith, Is not this Harmony as much as God calls for, and cares for? Indeed for Doctrines, where the altering of a word (as in the Trinity, etc.) may bring in a Heresy, there the same words are good; and it is needful as much as may be, to hold to a wholesome Form of words; but this is not the same case.  
Thirdly, By this take away all prayer by our own gift; for verbal Harmony is not to be found there, though we pray for the same things; here our National Harmony, and Amen are gone. Why not uniformity of words in prayer before Sermon, as at a Sacrament, or at other times in your Confession, and morning prayers, if the Argument be of such force?  
It is strange to me that this taking Notion was not known in the first nor second Century; Why do not these boasters of Antiquity bring forth the imposed Liturgies in these times, so as to take away the use of Ministers gifts? I see the Doctor in his Gaybook, could beteam to prove from those words in Just. Mart. Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That there were such prayers then imposed; but he doth but glance at the place, and will not, I believe, venture his credit upon it, (for fear the next page in Just. Mart. should confute him; besides the very place where Justin uses the words, show what he means by them, nothing to this purpose.  
Fourthly, If uniformity in praying be such a divine thing, why not also in preaching? if verbal Harmony be so excellent in one Ordinance, why not in all? every Congregation the same day taught the same truth from God in the same words, is not this glorious? so take away Preaching.  
You will allow us our own gifts sometimes, because of many particular occasions which no Liturgy can particularly reach, page 19 Very true, your Liturgy could not reach our King in His Banishment, if men could not have prayed without it, how then? But so you may say for Preaching for some particular occasion allow us our gifts; but for uniformity sake, read Homilies instead of ordinary Preaching, this is excellent.   

Sectio quinta.  
Reas. 4 HIS fourth Reason is this, A Liturgical Form is not only of great benefit to the more judicious and well-bred sort of Christians; but highly to their security, and humble composure of their spirits in the worship of God; who otherwise are prone, not only amidst public devotions curiously to censure, but scoffingly to despise; yea, many times to laugh at, and at best to pity incongruities, etc.  
Answ. 1 Answ. 1. But a Liturgy will not prevent this carriage of your judicious Christians, unless you take away prayer altogether; for if we pray but once before Sermon, some expressions there may be which your scoffing, well-bred Christians will laugh at.  
Secondly, The question is, Whether those passages be so incongruous as your well-bred Christians imagine; I have known 〈◊〉 common for your well-bred Liturgical Christians to sport with the Holy Scriptures: No wonder though they laugh at some passages in prayer, which their wanton fancies like not. And indeed a man may observe it, when once your Liturgical well-bred Christians have mumbled over their Service, and now think they have devoutly served God; their next work, if their eyes be (not elsewhere about the Congregation, but) upon the Minister, is not so much to join with him in prayer, but to watch at what expressions they may carp at, either in prayer; or in preaching, and then to laugh; scarce ever see more profane worshippers, than many of them are.  
Thirdly, You may take away all preaching also; for your well-bred scoffing Christians are prone to laugh, if any incongruous passage be in a Sermon; but laughing is forbidden there also.  
Fourthly, There are some men so able, that the Devil himself cannot find an incongruous sentence in their prayers, why must it be imposed upon these men?  
Fifthly, I have known such as have had some incongruous passages, and being told of them, have used them no more; this is a better way than yours.  
I have known some well-bred women, who when they have bred-well, and have been safely delivered, have laughed, and that not without cause, to hear what a suitable form of Thanksgiving your unparallelled Liturgy hath prepared for them; blessing them from the burning of the Moon.   

Sectio sexta.  
Reas. 5 HIS fifth Reason is this, A Liturgical Form doth mightily conduce to the edification and salvation of the meaner sort, to whom variety of expressions in Prayer or Sacraments is much at one with Latine-service, etc.  
Answ. 1 Answ. 1. No, not much at one, our people understand plain English better than Latin, unless all men used such highflown words as you; for Sacraments, I know no man varies from the words of Institution which Christ used; and as for prayers at Sacraments (the Lord's Supper I mean) your Liturgical men have not that Ordinance so often for plain people to remember the prayers.  
Secondly, If it be so good for the meaner sort, what shall we do with your judicious well-bred Christians you mentioned before? will not they laugh and scoff at the plain things which the vulgar Rustics and Mechanics have prepared to edify and save them? But it may be you will say, because it is a humane invention they will approve it, and like it never the worse. Ay Sir; but so will not the judicious and right-bred Christians.  
Thirdly, But O ye blessed Apostles, and thou zealous Paul, who did so love and labour for the salvation and edification of souls, and the meaner sort, 1 Cor. 1. were these who most what received the Gospel, here is a means mightily conducing to the salvation of the meaner sort; for which thou Paul I am sure didst labour almost as much as Dr. Gauden; but couldst not thou, not all the other Apostles hit of this mighty means? no wonder though you did miss of your end; you or Dr. Gauden wanted wisdom.  
Fourthly, But is it so mighty a means? What is the Reason then where this Liturgy hath been most used, people held most to it, and Ministers had no gifts of their own, that in these places so few show forth any conversion? If any, it was got in some other place by some other gifts; search, and see how true this is. Number your Common-prayer Book Converts, and consider the Edification of common Zelots for it.  
Fifthly, Pardon, me, Sir, if I mistake, I thought Catechising and Teaching, or appointing them forms of prayer at home, suitable to their conditions, had been a better means to edify and save them, than forms of prayer in a Church.  
Sixthly, By this Argument, often Repetitions of the same Sermon were very good to edify and save the meaner sort; but will your judicious and well-bred Christians like this project?  
His sixth and last Reason is, That a Liturgy is a Bulwark against Romish Superstition, and Fanatic Innovations.  
But here he slips out of the Thesis to the Hypothesis, and commends our Liturgy upon this ground; I will meet with this in its proper place afterwards.    

Part. 2.  

Sectio prima.  
IN the next place he takes our Liturgy into consideration, 
1. He excuses the Liturgy.  and here:  
First, As I said, he yields, pag. 5. some small faults, verbal defects, which are very venial in any things of human constitution: But pag. 33. gives it a fair absolution.  
Answ. Answ. Can the Doctor's Rhetoric help him to speak, and yet not to speak, he would do it; but, Sir, you may speak out; not only our King that now is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but his Royal Father said, that He would easily consent, that what was inconvenient for matter or manner, should be amended. I have seen a paper printed, I think about the year 1641, in which were divers things set down by some of the Bishops, which they intended to Correct. I perceive you intent to give it but a gentle purge: I pray, Sir, are you the man alone entrusted in this work? truly I do not take your judgement to be the measure of all the judgements of the Divines in England, though you say your Liturgy must be of all our Devotions in public, pag. 27. But of this more afterwards.   

Sectio secunda.  
THe second Consideration is, 
2. He defends the Liturgy.  His endeavouring to defend it against the objections brought against it. Object. 1 The first of which is that Prayer which is used after Baptism, wherein thanks is given to God because he hath been pleased to regenerate this Infant: Here he defends Baptismal Regeneration briefly, of which in a more proper place afterwards.  
Object. 2 The second Objection is this, That some men (and one Minister he saith he knows) have charged it with a Lie in the beginning, because the words are not the same with the Text in Ezek. 18.21, 22. And these men he loads with Impudence, Ignorance, Blasphemy, intolerable Confidence, pag. 24, 25.  
The Doctor wants not words, what shame hath he poured upon these men, and that one Minister? I wonder who he is. This indeed I have heard; That take these words.  
1. As the Line before them orders the Minister to read with a loud voice one of these Sentences of Scripture which follow, and this is the first, At what time soever a sinner reputes him, etc.  
2. As these words are said to be the Sentence of Scripture, in Ezek. 18.21, 22.  
3. As they have these words, saith the Lord, annexed: In this sense I have heard them charged with a Lie, not denying, what may be drawn by Consequence from Scripture.  
For my own part I have been much offended with these words.  
1. Because they are said to be a Sentence of Scripture in such a Text.  
2. As they have helped to procrastinate Repentance, and have been a Trap-board for Hell; your meaner so●t whom you labour to edify, have got these words, At what time soever, etc. laid them up.  
3. As they help to bolster up many a wretch, who when he comes to die, and his lusts forsake him, now from the bottom of his heart (as he fancies) he reputes, and there is Comfort for him.  
But all that you have said will not save those words from being very false in the sense mentioned, in which I am confident they were spoken; and how much that which is very false differs from a Lie in this case, judge you. And truly, Sir, if this be the taste you give us how you will correct the Prayer-book, the Jesuits have by their Index expurgatorius done more service to their Romish Synagogue in purging out of Authors what was good, than you will do service to the Church of England by purging out what is unsound. Let us read what you say,  
All the words of that Sentence (in the Common-prayer book) are not in that place, Ezek. 18. 21, 22. This is very true, say you: Then say I, it is very false, that those words are the sentence of that Scripture: You confess it; You say, All the words are not, etc. how many think you are? I have viewed these Verses in the old English Translation when that Prayer-book was composed, (as I suppose) there I find above 63 words, in our Translation about 59 and though I easily yield you wicked and snner, turn and repent, for Synonomies, yet I find not above five of the same words in the Common-prayer Book which are in that Text which the Common-prayer Book refers unto: So that they are not All indeed.  
How then? But (say you) the Evangelical Soundness and Sense is more fully united, and comprehensively set down in the Book of Common-prayer, than in these verses cited in the Margin.  
Hold a little. 1. The Lord inspires his holy Prophets immediately with such words to express his will and mind, which are written by his Penman.  
2. Shall ordinary men take these words and alter them, and that very much (as I shall show) and this Sentence thus altered, be called the Sentence of Scripture in that Text.  
3. Yea shall men say the sense is more fully united, and comprehensively set down in the Sentence altered, than in those words, the Lord did immediately inspire, surely than it is better; well, let us see what will follow.  
1. Thus we may alter the whole Scripture, and make a new Scripture of it, and tell the people we give you the same Bible that God inspired his Servants to Write, but in a sense more Evangelical and fully united, than in those words the penmen wrote them. So that we have mended the Scripture; By the same reason you alter two verses, you may twenty; so make a shorter Bible.  
2. When we preach and quote Texts, we may read them otherwise than they are in the Original, or any Translation, and when the people look for the Texts in their Bibles, and cannot find the verses as we quote them, we may tell them, we give the sound Evangelical sense, more fully united, etc. than you have in your Bibles, or in the Original, were not this a good Answer? Doctor, who is bold.  
3. This Doctor is so exact in our Prayers to God, that he will bind us all to the very same words in a Common-Prayer-Book, we must not pray for the same things by our own gifts, though more enlarged; thus he ties us up to men's words in his humane Invention, but for God's words he can plead for the altering of them, leaving abundance out.  
4. I deny what you say, That the Evangelical Soundness and Sense is more fully united in the Common-Prayer-Book.  
For the Evangelical sense must lie in the bottom of the heart: Now that you are fain to interpret, else we could not tell what the sense is of those words.  
2. But especially, thus it appears, 'tis not true; for in Ezek. 18.21, 22. The nature of Repertance is opened, if you ask what is Repentance? I answer out of Ezek. It is the turning from all a man's sins, and keeping all God's Statutes; But in your Common-Prayer-Book, there is not one word of this, only the Definitum Repentance mentioned.  
3. In Ezekïel there is nothing of the Time expressed, but in your Common-Prayer-Book, there we must read with a loud voice the first words, At what time soever.  
The Texts you add, make nothing to your purpose. The question was not, what may be gathered from Scripture by Consequence (this was yielded) but whether those words in the Common-Prayer-Book were the sentence of Scripture in Ezkeiel 18. Methinks a great Doctor, yea now an elder Bishop, should understand Ignoratio Elenchi.  
Then you come to prove the lawfulness from parallel Texts in the N. T. where the Apostles do quote Texts out of the old T. not verbatim, but to the sense; as Hebr. 10.5, 6. from Psal. 40.6, 7. and bid the Supercritical Censors compare words. So Mat. 27.9. Not verbatim out of Jeremy, but most out of Zechariah.  
Answ. What Franciscus David would say to this I know, but spare his words, and I could propound a sad question here, which I should thank those who could resolve me; I must leave it, and see your Logic.  
1. Because the Apostles did so, when guided as the Penmen of the Scripture, Therefore, ordinary men may do so; prove the Consequence.  
2. As to the sense in Heb. 10. unless it be where the Apostle follows the Septuagint in those words, A body thou hast prepared; the sense and words are the same with the Psalm, it is not as in your Common-Prayer-Book, to give us five words of 59 and not the nature of the thing, though there be a little difference from the Psalm.  
3. As to your quotation out of Mat. 27. I can give you the same Answer, but add withal, it seems I must needs take your Reconciliation of the Texts, when I may make bold to tell you, as Learned men as yourself (Saluà Reverentià) have other notions of that Text. See Voetius disp. Selat. l. 1. p. 159. Solomon Glassius. Philolo. lib. 2. p. 156. So that your example fails. How well you have cleared your Liturgy, and deservedly charged your Adversary with Impudence, Ignorance, and Blasphemy, Let the Reader judge.   

Sectio tertia.  
AFter this from p. 26. to p. 35. he fills his pages with his Rhetorical Encomiums of his Liturgy, and then Answers other Objections, so methodical is this Rhetorician. Some discreet regulation in the Music he will allow.  
Object 3 What this singing of service is, I cannot tell, 
p. 35.  I was never acquainted with places where this Trade is set up, I suppose none so void of Christian Reason to sing any thing but Psalms, Hymns, or Spiritual Songs in the Church. Now as to Music, if the Doctor means only Vocal, I shall declare my opinion thus, I could hearty wish, That in all Churches we had some persons that had good voices, and skilful to sing their parts when we sing Psalms. I think it doth very much help to the very nature of the Ordinance, that men should skilfully sing, to help raise the Affections, and not to make a shreaming instead of singing. If the Doctor contends for Instrumental Music, I shall only desire him to Answer Aquinas, Sum. 2a. 2ae. q 91. a. 2. against it.  
Object. 4 The Fourth Objection some make against the Liturgy, is, the Ceremonies, concerning which, p. 36. he tells us his Opinion after the old fashion in Rhetoric, but in p. 38. his zeal breaks out, telling us, This National Church, as all others have power and authority from God to judge what is decent, as to any Ceremony in the worship of God, which God hath left indifferent in its nature, which the consent of the major part of the Church, etc. may enjoin, etc. and that this is most true and undeniably to be maintained even to the death; he is so tedious, that I am weary with transcribing.  
What? Is it not only true, but most true? I know one thing truer Doctor, and what to be maintained to the death? Bishop Wren, give him a clap on the back for this Heroic Sentence, we shall have a Ceremonious Martyr at last, but Doctor it shall be, you shall maintain it to the death for me. Reader, if you have better eyes than I, pray see if you can find what Texts of Scripture he brings for this bold Assertion, and why a National Church may do this, more than the Church of Corinth, Philippi, Ephesus, etc. else it may be if we say these Apostolical Churches know their power as well as Dr. Gauden, yet in them we find no such Ceremonies as in our Liturgy, and if they be useful for us, they were for them; it may be if we urge this, he will tell us they were indeed Apostolical, but not National Churches, and could not: but prove that.  
As to this Question, I only hear of excellent books written about it, my purse and distance cannot reach them; but such they are in the judgement of understanding men, as they are not Answered, so never can be from Scripture and sound reason, but by the old way of Prisons and silencing.  
Only a word to the Dr. in pag. 36. You say these Ceremonies are signal marks of Faith, Humility, Purity, Courage, etc. I pray, to your Decency, and Significancy, add Efficacy, and to Efficacy. Necessity, as it was of old, and so without them no Ordinances, nor Ministry, than you are right.  
They are indifferent before enjoined, but what are they when enjoined? I have read Necessary; give me leave to say, What God hath left indifferent in his Church in matters of Religion (I do not say in common Humane Society, and things of civil order, wherein I confess the Magistrate may direct and restrain) it is not in the power of any creature to make necessary. That creature who doth it, taketh one step above God; for God leaves liberty, you will not allow it: If a Lord should leave it indifferent to his Servants to wear what coloured  they would (so not foolish) and the Steward will force them all to wear White, or put them out of his Service, is not this Steward above his Lord? What is any creature but a steward to God?  
I cannot see but such a creature takes as much upon him as God did; for take all the Ceremonies of the old Law, consider them abstractedly from Gods command, they were as indifferent as your Ceremonies, there was no goodness in them, why God did command them, when they were in the highest use of them; as suppose in their day of Atonement, if God had declared that he repealed his command concerning all those Ceremonies, in that very Instant, they had been all indifferent to any use: What difference between the High Priests Garments, and your Surplice, as to their own abstracted nature? I know no Moral good in one more than the other; And truly if you can ordain things in the worship of God, which shall signify spiritual things, and shall have in them an aptness and Efficacy, to stir up our dull minds (as you were wont to say) and now these must be used, for being enjoined they are necessary, I cannot see how much you are inferior to God: only thus indeed, God did not make a sign of a sign, as you do in the Cross., move a man's finger over the face of a Child, and say, I sign with the sign, when there is no sign at all left, for Courage, Constancy and Faith, and I know not what; but no more of this, I pray Answer the Books upon this Question.   

Sectio quarta.  
HIS third Consideration about the Liturgy, is, 
He comm●nds Liturgy.  His high commendation of it; and here I must go search up and down to get things into a method; I will do it as well as I can.  
First, He commends it from the efficient causes of it; these were (saith he) Martyrly men who composed our Liturgy. p. 3.  
Answ. 1. Did Martyrly men compose it all? you will not say so I hope; I think the Romish Party did much of it, from whom they took it.  
Secondly, However distingue tempora; they came new out of Pope●y, the Nation wedded to that Whore; in a time when there were not so many well-qualified Ministers in the whole Kingdom, as were lately in one City, that of London: Rare to find a Pulpit with a Clapper (said father Latimer;) forced to admit mere reading Protestants well-affected to the true Religion into the Ministry. But, what must we enjoy the Gospel an hundred years, and men not grow in knowledge, gifts and grace? Will you shame the Gospel, Promises, and English Christians? Must they be ever children? I am confident if those worthy men were now alive, and knew what the Lord had done for the English Ministry, they would abhor to impose, as you would have the Liturgy imposed; only this remember, we honour those Martyrly men more than many of your persuasion have done, or do, it were well if all abhorred that Bishop of Rome as they did.  
Secondly, He commends it from the Matter; the excellent matter, for the main must still be retained, p. 3. If it be only the excellent Matter, let it stand; but if you will only purge some verbal defects as you say, I fear you will leave something that is not excellent. The Reasons showing the necessity of Reformation, etc. published by divers Ministers, show more than verbal defects. I pray answer that Book like a Divine and Lawyer: Mr. Powel, with whom, though I agree not in all things, hath observed sixty nine offensive things in that Liturgy, you may please to consider them.  
Thirdly, Whereas great offence hath been taken at the Form of it, popular responds, versicles, intermixtures, abbreviations, abruptions, stops, with a present posting on again with a Let us pray, when prayer before was in hand.  
Thirdly, Now he commends it from this Form, the popular responds, pag. 34. which he calls the Echoes of humble and intent affections, and in the two honourable Temples finds, they excite the Ministers affections, etc.  
Answ. 1. Yea Sir, your Templars are Lawyers I suppose; and as for Lawyers, unless they be a very few, they are crucified men to the World, they keep firm to their Baptismal Covenant, forsaking the Devil and all his works, the vain pomp, etc. But in other Congregations, where we have persons very vain, love money abominably, drink Sack like fish, and very Drunkards, rap out Oaths commonly, unclean, scoff at the power of their own professed Religion; to have such as these in our Congregations, only to make the responds, when godly men will not come at us to hear the Service; this makes a Minister's stomach sick, instead of quickening his affections.  
Secondly, I pray Sir, can you prove that this was the Form the Lord appointed at his Temple? I have read in the Word, of the peeples saying, Amen; but I never read this kind of worship.  
Thirdly, Than it seems the Minister is not the mouth of the people, their own mouths speak for themselves; and why should not the Minister say Amen to their prayers?   

Sectio quinta.  
4thly. HE commends it from the final Cause; the more August and Reverend worship of God, etc. of which before; only pag. 27. I find another, it is to be the main Standard, Test and measure of our public Devotion.  
Answ. I pray open your meaning; what is the Test and the Matter of it? I pray first make it pure; and when it is purged, yet we abhor to give that honour to your. Book, which is due to the Lords prayer, and the Word of God only.  
But do you mean the Form of it? then it seems we must make our prayers with popular responds, intermixtures, abruptions, etc. It's our measure you say; How is that, as on a Yard-wan? they have one Nail, two Nails, a quarter of a Yard, etc. so they measure cloth: So if we will make a prayer of three short lines, or six, etc. we must measure by this, where we have variety of lengths, and thus we must make various prayers suitable to this main Standard; what else you intent I know not by your Measure.  
Fifthly, He commends it from the effects, pag. 12, 13, 18, 33. It is the Bulwark against, first, Romish Superstition, as the Mass and Popery.  
First, For the Mass, while Bread and Wine are so consecrated and communicated, as in the Liturgy, we shall for ever keep out the Mass.  
Answ. 1. What the Doctor means by Consecration, I know no●; how others understand it, I know: but I can see nothing in the Book that is done to keep out Mass, that is not done by other Ministers, who yet stumble at a Liturgy imposed upon all; a strange Argument, that only by reading of the words the Mass is kept out, else nothing that makes against the Mass in it, but we use.  
Secondly, But doth not your Book by commanding kneeling, do something which may help in the Mass; till Transubstantiation began to be started, kneeling was not known; you know the gesture for some hundred years was quite opposite.  
Secondly, it is a Bulwark against Popery, he saith.  
Answ. 1. How then did Bishop Davenant prove Papists ought to be compelled to come to Church; for as to our Liturgy he saith, 
Determ. 27.  What is there in it that is not approved of Papists themselves, which he thus confirms, That some of the Bishops of Rome have offered to approve our Form of prayers, provided we would accept it by their Authority.  
Secondly, Why then said one of your Bishops, The Service-book of the Church of England was now so dressed, that if the Pope should come and see it, he would claim it as him own, but that it is in English. Yea, the Papists boasted it was a compliance with them, etc.  
You would seem to be afraid of Popery, I know who is; and he that reads Bishop Bramhal's book, printed at the Hague, will fear more.  
Why then was that passage left out in this Liturgy against the Pope; which, with divers other things makes us sure, this is not the Liturgy which the Law established.  
Thirdly, It is a Bulwark against Anabaptism, for it maintains Baptismal Regeneration; and this you are forced first to prove as well as you can, knowing it is one of the things that give offence, and will do. Had you carried this stoutly, I would have given you many thanks, and said it was a strong Argument; though it doth not follow we must be tied to a Book.  
I observe two things in your discourse:  
1. You give this Regeneration to all Infants baptised.  
2. You mention nothing of the Parent. Then briefly I answer.  
Answ. 1. Why then did Dr. Gauden refuse to baptise the Infant of a Parent (being abominably ignorant) in his Parish, till the Parent got some knowledge? (I am certain of the truth of this) what wrong did he to the Child, by refusing to put it into a Regenerate and saved Estate, by refusing to Baptise it? What if the child had died.  
Secondly, You allow a person in a Regenerate and saved estate, and yet falling from that state you cannot save this.  
Thirdly, Infants, as Infants, are the subjects of Baptism, they need no depending Title; I thought Abraham's seed (visibly so) had been the subject.  
Fourthly, Though natural affection work, yet who in his judgement loving the soul of his Child, would not wish it might die, when it is under a certainty of salvation?  
Fifthly, Though all the Ordinances of God are honourable, yet Baptism surpass them all; for that puts all such Subjects into a certainty of salvation; but the Word preached doth little: Paul did not speak right, when he said he was sent, not to baptise, but to preach; the first saved all, if died in such a state. These are my sudden thoughts, but I pray view Mr. Gataker his Stricturae upon Bishop Davenants Epistle to Dr. Ward about this question, and answer him; when I read him long since he gave me satisfaction. It is true, he was one of the Members of that illiterate Assembly that Dr. Gauden so much useth to despise, and that in his Losing Peter's Chains; but though he did not wear a long Scarf, he need not go to School to Dr. Gauden; no more needed Dr. Twiss, nor Dr. Reynolds, Members of the same Assembly; but if the Doctor will swagger with his Rabbinical Learning, let him help Dr. Lighfoot (another Member) a little, and he will talk with him; many other men there were of excellent worth, for Learned, Orthodox, and truly ploughs men that understand the Gospel, and live accordingly; I fear the like Assembly will not be in ours, nor in our children's days; they get no honour who despise that Assembly.   

Sectio sexta.  
2ly. THE next Effect of the Liturgy is this; it unites the King and the People; and this Reason he urgeth, so that on the contrary, he saith, Subjects cannot be so tight, firm, zealous, cheerful, nor constant in our Loyalty and Love to our Sovereign; a heap of words, pag. 28.  
Answ. 1. What mean you Doctor, to create jealousies between the King and his Subjects, when He is newly come to His Throne, the Lord rebuke you? Why then did you take the Covenant (so cross to what now you practice) the removal of the Liturgy was in pursuance of the Covenant, as both Houses declared; because you can bring no Scripture-proof, you go to State-policy; but let us weigh him.  
Secondly, Why not then the same Sermon that is preached before the King, and the same prayer the Minister makes before Him? that there be nothing in all the Worship of God, through his Kingdoms, but verbatim, the same that is before the King: This uniformity is stronger.  
Thirdly, It is true, in were a desirable thing if the King and His Subjects could agree in every punctilio of Religion, Doctrine and Worship; but His Majesty knows it is impossible, and that He, though our King, is a Subject to God as well as we; there is darkness abides upon us in some degree while we are here; but if we be united to our King in the sound Doctrine of the Church of England, as we are, and the same Ordinances of God owning all; if in lesser matters and circumstances there be various apprehensions upon conscientious grounds, Can we not be firm to Him in Love and Loyalty?  
Fourthly, As to prayer: Is it not sufficient that we pray for the same things, and for His Majesty, much more enlarged, than in the Liturgy, unless we use just the same words and syllables? You can allow men to use other words, and contract places of Scripture, which the great God inspired, and commanded so to be written (as I instanced before in your Liturgy) and yet we must be tied to men's words.  
I think our hearts were united to him in Love and Loyalty, when we poured out our souls for him under his affliction without a Common-prayer Book.  
Fifthly, The union between King and Subjects is then surest, when he hath the hearts of his Subjects united to him; His Majesty took a better course for this heart-union by His Declaration from Breda: I am sure no King ever had the hearts of his Subjects more united to Him, than He had by that; not that His Majesty is bound by that to tolerate every one who pretends conscience, than He must sin in tolerating the vilest Heresies, and those who despise and cast off all the Ordinances of God, and Civil Government also.  
Sixthly, The King of France hath those who are Loving and Loyal to Him, unless you will condemn all the Protestants there; yet I hope they use not the same words in their Worship that are used before the King: How much more we, who are of the same Protestant Religion with our King, and use the same worship only, though we express the same things in different words.  
7. God hath the hearts of People in his hand, and can turn them to their Prince as he please; and the best way for that, I think, is both for King and Subjects to keep closest to him and his worship, according to his own Institution, which if your Liturgy only be, and you can prove it, you need say no more, but for this Argument Doctor, you get no hearts I am sure from the King's Subjects. If a man look back to the times of our troubles, what began them? you may remember what made these unhappy breaches, your Argument is experimentally confuted.   

Sectio Septima.  
6. THe next Topick he argues, the excellency of it is ab oppositis. First, here I think he doth notably lash those who laid it aside; but the efficient Composers, they were Martyrly men, but the efficient Deposers, who are they? we know they were both Houses of Parliament, as the Ordinan. 3. Jan. 1644. declares, and none else but those could lay it aside (I mean no private persons) but let us hear the Doctor. And we see this piece of policy what early used by some Jesuitick Engines to foment our sad Divisions, the Liturgy must be laid aside, etc. p. 30. If the Doctor will stoop so low to read the Ordinance of Parliament, and the Preface of the Learned (for so I call it) Assembly to the Directory, there read the Jesuitick Engines. Were those men Jesuits?  
2. He argues from the contrary evil effects which have followed since the Liturgy was laid aside: These effects he tells us are Errors, Ignorance, Profaneness, etc. p. 11, 12, 32, 33.  
Answ. True, too many errors, and too much profaneness we have known; but did they rise from this being laid aside? surely you mistake.  
For Errors. First, Let us see whether the use of it now will hinder Arminianism from spreading; I am sure we have good store of those who are deeply engaged in those Opinions, and they are cross to several Articles of the Church, so that I think they are Errors, unless the Articles be erroneous; I speak of your Clergy. Why are these men so zealous for it?  
2. Fewer Errors in Scotland, than have been in England fifty years, and yet they will not own our Liturgy.  
3. The pressing of this Liturgy and other humane Inventions, have m●de, and will make people separate from public worship, and teaching, into Corners, which at first gave the occasion to breed and foment many Errors.  
2. As for Ignorance and Profaneness.  
1. Go to the Parishes where the Liturgy hath been most used, and see if Ignorance and Profaneness be not there more than in other Parishes.  
2. Were it not for that I intent but a short discourse, I would have given you such instances of Ignorance; and of profaneness, in some persons who have been devoted to your Liturgy in these divided times, insomuch that they abhorred so much as to suffer any of their servants to hear a Presbyterian, yet their profaneness such that is scarce found amongst Heathens, and ignorance in others as abominable.  
3. If among private Christians who refuse the Liturgy, I find not many, who in the great points of Regeneration, Faith in Christ, Justification, and all the main practical points shall give a better account, and in gifts of prayer, far exceed many hundreds of your Liturgical Ministers, than I will bear the shame: Indeed for some Terms about the Trinity, as Subsistentia, personum modus, suppositum, they understand not, nor do many of your Curates, but else sound in the Trinity, etc. How then is the laying aside of the Liturgy the cause of this Ignorance? And for their Conversations, few of your Liturgical-men must come near them for holiness.   

Sectio Octava.  
7. NExt he argues the Excellency of it à comparatis: And here First, He compares it with the Directory. p. 6, 7. which he adorneth with these Epithets: useless, Suppositious, Lose, Illegitimate.  
Answ. Doctor, these are but four Epithets, have you no more? add as many more, or as many as you will, yet I must tell you, there is so much Christian, grave, and wise counsel, in order to the Worship of God, there is so much divine solidity in that Book, that no judicious godly Christian will be beaten out of love with it by all your flashy Rhetoric: Let but a man who knoweth God, the work of Grace on his heart, and hath judgement to discern the nature of an Ordinance, but compare, I know where he will see the difference. As for the Confession of Faith, the Catechism, the Directory, made by that Assembly (of which Doctor Reynolds was one) let your new Episcopal men sit till doomsday, they will never mend them.  
He tells us of a wilderness of sin, stings of fiery Serpents, venomous Inflammations, etc. that followed upon the removing of the Liturgy, and bringing in the Directory. Ibid.  
But, Sir, your Liturgy and the Directory respect the worship of God, have the evils you speak of befallen those who cleave fast to the Directory? Name one; but if men never observed the Directory, is the fault in that? Thus you stumble upon the fallacy of non Causae pro Causâ.  
2. He compares it with all the gifts of other Ministers, this is frequent, and exalts it above the gifts of any Minister, pag. 9 I give no answer to this, the naming of it is enough to refute it.  
8. He comes to his inartificial Argument, and will prove the excellency from Testimony, which were worth all he hath writ, both in this book and all the rest; if it were certain the Witnesses he allege would give in the Testimony he supposeth: For thus, p. 34. he writes, Nor can I believe but that the blessed Apostle St. Paul, if living, and the other Apostles would have joined with it, and said Amen; Rejoicing to see the soundness of our Faith, the Sanctity of Sacraments, the Unity of Devotion, the Order and Decency of holy Duties, etc.  
Answ. These blessed men are in Heaven, how shall we know their minds? We need not ascend to know, the word is near, Rom. 10.8. To Paul then let us go, who Act. 20.27. when he sent for the Elders of Ephesus (whom also he calls Bishops, making no difference) he tells them, I have not shunned to declare unto you all the counsel of God. That Counsel it seems taught not him to set up a Bishop above a Presbyter, neither now, nor when he wrote to Timothy and Titus, I never thought of any difference, will holy Paul say, if I had, I would have somewhere appropriated the word Bishop to a distinct Officer, as though in some places I call myself a Minister, yet in others I say I am an Apostle. I told this Church, Eph. 4.11. what Officers Christ appointed, and so 1 Cor. 12.28. But I find amongst you Arch-Bishops, Lord-Bishops, above Presbyters, Deans, Arch-Deacons, prebend's, Chancellors, Chapters, etc. I never declared the Counsel of God for such Officers; these are your own Counsel sure enough.  
Nor did I, will St. Peter say, for Epist. 1. chap. 5. vers. 2. I thought Bishop and Presbyter to be the same, and appointed them the same work.  
2. I declared all the counsel of God; but I never told you it was his mind to Consecrate a Day to God for the Nativity of Christ. Surely God hath revealed more of his Counsel to you than to me, if it be his mind, yet the cause was existent in my time, and I suppose I loved Christ as well as Dr. Gauden.  
3. I find you are imposing of your Forms of prayer on the ablest Ministers of God, to whom he hath given both sufficient gifts, and a Spirit to assist, as I delivered in the Gospel: Had not I, and my fellow-Apostles, as much authority and wisdom as you, but neither I nor they had ever such Counsel from God, nor did we ever impose such Forms upon the Churches; though we often called for Unity in Doctrine and Affections, yet not in the same syllables in prayer; whence had you this counsel?  
4. I find you are in matters of Religion pressing things indifferent on Ministers and Christians; my Doctrine, Rom. 14.20.21. and my Practice, 1 Cor. 8.13. you may find quite contrary.  
I find you are urging of Ceremonies. Had not I and the other Apostles as much Authority to invent and impose Ceremonies as you? Are you the men who only care for the Decency of worship, and were we only careless? Were not we as industrious and studious to advance the honour and worship of God, good of Souls, as you? but we dare not act but as we had Counsel from God. I have declared the mind of God, Col. 2.20, 23. concerning such Ordinances of men, and call them Will-worship. We know God hath not remitted his jealousy in the second Commandment. As for our Commission it ran thus, Matth. 28.20. Teaching them to observe all things whatsoever I have commanded you; but you turn the Commission thus, Teach them to observe all things (in my worship) whatsoever I have not forbidden, and that in particular also; else you might know I have forbidden the Doctrines of men in general, Mar. 7.7. and the second Commandment should tie you close to my Institutions.  
To conclude these things, I find amongst you; after a solemn Covenant made on the contrary, and for extirpation of these your humane inventions: I am not of your Faith Doctor, that Paul would rejoice, but would send you such a kind of Epistle as he did to the Galatians.   

Sectio Nona.  
THus I have done with all the strength I can find in his Book; only p. 31. he strains his Rhetoric to the height to set out the expcellency of the Liturgy, and the mischief that must befall us if it be not imposed; I will not weary myself to transcribe all his words, thus he gins, Nothing will be considerable in England for public piety, honour, order, beauty, etc. if in this point of public Devotion, Ministers and People be left to eternal variations, etc. And in the close of it thus; Farewell the Glory; Charity, Unity, and Safety of England; farewell both Reformation and true Religion.  
Give the Orator a Humm, but not very loud, for his Divinity deserves a Hiss. I shall consider this presently.  
The things which he touches collaterally, I thought to have spoken to; as the fault he finds with many Presbyterians for not using these words in Ordinations, Receive ye the Holy Ghos●●p. 20. But I must now let it alone, only leave this with him if he will please, or any of his persuasion to maintain this Thesis, viz. That Ordination by Presbyters is not Ordination according to the Scripture; if he can carry it, I will be ordained again; or if he will prove those words he hath mentioned to be essential, or aught to be used in Ordination.  
The other thing is, pag. 28. his calling for Coercive Authority to be given to the Bishops by the King.  
I cannot but smile to see how the stupendious virtue of Episcopacy to heal Schism, for which it was first invented by men, is now proved to be a fallacy. What will not great Titles, Lordships, and Riches do the work, but you must call for a Civil Law of the Nation? You use to laugh at the poor despised Presbyters; Had they a Law which you call for, they could have done something: But will not all your greatness and favour of great men be sufficient? you have shamed Episcopacy extremely; for now we see it is the Law of the Nation, not your Episcopacy, which can heal our Schisms, or do any good in the Church.  
Now I come to his Exhortation, to the reading of the Liturgy, having before, pag. 5. charged Ministers with peevishness, ingratitude, schismatical petulancy, pride, if now they were averse; but pag. 41. he gives his Motives.  
One is, The remembrance of the sore Tribulations which we have felt and feared.  
Very true, we do remember them, and have not forgot the causes of them, why did you not set them down? When we see the same things which afflicted the Church before, coming so near us again, we do fear it indeed.  
His other is, The King's benignity and gentleness, etc. Blessed be God we have such a King to stand between you and us, else we see how it would go quickly with us.  
●ut, Sir, we are at a stand about reading it upon these grounds.  
First, Many are scrupulous about the lawfulness of using such Forms, being thus imposed; for we find no Divine Authority for the imposing such Forms upon all men, because the Holy Penmen were directed and inspired by God to pen a prayer for the use of the Church at sometimes; that therefore ordinary men may impose their Forms on able men qualified by God, so as to take up most of the Ordinance of Prayer publicly, we think it to be a lame consequence.  
You should show us what ordinary men made their Forms, and imposed them on those who were able to pray without them; as for your part you give not one Scripture-ground; and your Reasons being weighed, are found very light.  
Secondly, Though His Majesty hath declared, yet the Parliament could cast out His Declaration; and as for some of the Bishops, they can act contrary to His Declaration, imposing the Canonical Oath on some who have had His Majesty's Presentation, and denying Institution and Induction for refusing it: Now we fear if we should begin before the Book be throughly purged, we shall be forced to go forward, over shoes over Boots; and when we have blemished our Ministry (which Paul was tender of) by beginning; if now we will not go throughstitch, the Bishops will turn us out. For we cannot forget the High Commission violence used against sober pious Conformists who did use the Rites directed in the Service-Book, and yet were censured for not pasing it with the Prelates, to rail-in the Table, and bow to it, and use other Ceremonies not therein directed; nor yet the face of Bellum Episcopale animated by the hope of Scotland's receiving the Liturgy; nor the Plaints pressed on the Parliament by multitudes oppressed with Bishops, and humane inventions; to which, if men can now again return, I must conclude they show themselves very blame-worthy for raising such stirs as were occasioned by their pressing groans.  
Thirdly, We find that some have begun to read where they thought they could most safely, according to His Majesty's Declaration; presently, the Christians who walked most close with God, were offended, the Ministers lose their hearts; and other men, because all is not read, they are offended also, and thus a man loses all.  
Fourthly, When I observe who they are that are so hot for this Liturgy, I find out abundance of men who can rap out Oaths, and such as His Majesty's Excellent Proclamation against vicious profane persons, would reach, these are very hot for it; some Formalists, and but very few Christians that know the power of godliness, care for meddling with it; now I thus think with myself, Can this be of God? what spirit Acts these profane ones, I know.  
Again, on the other side, If any men know the work of Regeneration, of Faith with power, and are afraid of sin, walk up in good measure to Gospel-Rules, have their Families in order, the body of such people distaste it: Now I am assured God gives his Spirit to his people; and it is something to see the chief part of that people twenty to one decline it; I know not how to Answer this.  
Fifthly, From that Sacred Oath and Covenant, wherein we have sworn to the most High God to endeavour the Reformation of his worship according to his Word, and the example of the best Reformed Churches.  
First, As to the Word of God; we know no Text of Scripture which will warrant this Mode of worship; we much desire to have that Word brought which will justify a few ordinary men in their composing, and imposing such Forms upon the Churches, to hinder the gifts which God requireth to be in his Ministers, and hath bestowed on them, as in my first Reason.  
Secondly, Much less can we look on this Liturgy to be according to the Word, wherein we find so many things that agree not with the Word; the same humane Law which binds to one, binds to all things in it for aught I know.  
Thirdly, Yet further; when we find an humane constitution so cried up, and Idolised, as if God had no true worship but that; Gods own Institution [the brazen Serpent] when the people abused it, Hezekiah broke in pieces, much more a faulty humane constitution; though Dr. Gauden sticks not to compare it with the Ark of God.  
Secondly, As to the best Reformed Churches, to say which are the best, is very inconvenient; but this we know.  
1. Some of them have no forms or Liturgies, nor will admit any.  
2. Others who have such, yet tie not up gifted men to these Forms as we are tied.  
3. Neither is our Liturgy so clear from offence as theirs are.  
4. The Parliament did abolish this Book in reference to the Reformation of the worship of God, according to their Covenant.  
Now for Ministers who have not only taken the Covenant themselves, but also given it to their people [as our Congregations have taken it in a Solemn manner, subscribing their names also to it] bring in this Mode of worship again, at least before it be throughly purged, I think we should bring ourselves and people upon the brink of perjury, if not perjured; not only ourselves, but our people are concerned in this.  
Sixthly, To use this Book as it is, we cannot conceive but it is a way to blast our Ministry for ever doing good; for what may people say, These Ministers have taken a Covenant, and given it to us; they have laid by the Common-Prayer-Book in order to the Reformation of the worship of God, and now they turn to it again! who will believe or regard these Ministers, or Turncoats, in what they say? To be sure it will weaken our Ministry much; and we ought to be wary of whatever might hinder it: And is it not one Reason why some men do so urge it upon Ministers, that when they see men take it up again, they may deride the Covenanted Presbyterians?   

Sectio decima.  
7thly. DOctor Gauden himself hath suggested two or three strong Arguments against it in my apprehension: As  
First, He justifies all the things in it, only a few verbal defects, and he lets us know that he is one, if not the chief Corrector. 
Mr. Crofton. Analepsis. p. 34.  I hope he will take care to correct the sentence in Ps. 15.4. commended to his care by Mr. * Crofton, that it may not speak so plainly against his Politic Notion of an hurtful incommodious Oath.  
Secondly, He grants, page 5. it is but an humane constitution, subject to imperfections. Now  
First, To have an humane constitution to be imposed upon the Church, as being absolutely necessary, or as an essential part of God's worship, I cannot yield to that; but thus will he have this Mode of worship, this humane invention imposed. Prayer, without any default, gives him no content; but these prayers with such a Mode: For this Liturgy, he tells us, we must make it the main Standard, Test, and Measure of our public devotions, p. 27. then surely that must needs be absolutely necessary and essential to our Devotions. He tells us, that public piety, reformation, true Religion are gone, bids Farewell to them all, pag. 31. if it be not used.  
Now as for the sound Doctrine in it, we own as much as himself; but the contest hath been about the things offensive as to matter, and the Mode; and he doth consider it as a Liturgy, a Mode of worship, and not as having Doctrine which we own, when he speaks thus.  
Again, pag. 27. He will have all Ministers commanded to use these Forms wholly and solely at Sacraments.  
As if Ministers understanding these mysteries, without which they are not fit to dispense them, may not pray as suitably to them, as before a Sermon. Here that part of worship must necessarily be performed by a humane constitution, be men never so able to pray without it, and more aptly and affectionately than by a Book.  
Apollonius, in the name of the Walachrian Classis, declaring his and their judgement about Forms of prayer which he determines for; 
Page 172.  having in his first Thesis shown his dislike of the Forms of public Worship and Ceremonies in the Church of England, in later times, as being Superstitious and Idolatrous, than he comes to his second, and thus he writes:  
We also reject those Forms of prayer, and public worship, which are imposed upon the consciences of men with a certain Tyranny and violent command, as absolutely necessary and essential parts of Divine worship, although as to the matter they be lawfully disposed, yet as to the form and manner by which they are induced, they are made the unlawful instruments of cruelty, and pretexts of wicked malice, and occasions of violent Tyranny, over the most worthy and best sons of the Church, etc. His Reason is, Because Christ nor his Apostles did ever prescribe any such forms as simply and absolutely necessary. When all other prayers must be thrust out [unless before and after Sermon, and there your Reasons will hold as well as in other Ordinances] be men so able, I think you make your Forms absolutely necessary, when especially you will thrust the ablest men out of the Ministry for not yielding to your Forms, I think Apollonius is on my side.  
Secondly, I cannot admit that Liturgy, being but an human constitution, when it hath that attributed to it which is proper only to the Word of God. The Text saith, To the Law, 
Isa. 8.20.  to the Testimony; Dr. Gauden saith, To the Liturgy for your Test, your main Standard, your Measure in your public worship of God. And look what the Apostle said, Gal. 6.16. As many as walk according to this Rule, Peace be on them; the same saith the Doctor, as many as walk according to his Rule, syllabically, peace to them, and ●o●e else.  
Thirdly, Religion, Piety, Reformation, come or go, are put or removed, according as God's Word, God's own Institutions are set up in their purity and power; but they depend not upon a human constitution, a humane mode of Worship, as Doctor Gauden makes them all depend on this Liturgy, so that they come or go with it. I am sure this humane constitution wants Reformation, and it was taken away by Ordinance of Parliament in order to Reformation. Liturgy is concretum quid, 'tis not bare Doctrine; nay, the Doctor takes it strictly for a Form of prayer. Since than he puts so much upon it, I cannot admit it; strange that these three should depend upon such Forms of prayer.  
Fourthly, Neither can I admit of such Forms of prayer as are imposed upon the Church with desiance and scorn of all the gifts of the Spirit of God in all his people; but so doth Dr. Gauden impose this Liturgy. I have heard it called an Idol, but I thought it a little too much heat, till now I have read Dr. Gauden, who I fear speaks the mind and heart of our Liturgical men; thus much from this Doctor, who sets me off more than ever I was before.  
These things all laid together do so trouble me, that I know not how to meddle with it as it is.  
Besides, there are worthy Divines of the Presbyterian persuasion, both learned and godly, whom we honour, who it seems declared their judgements for a Liturgy to His Majesty; now we wait for their grounds, who we expect will deal with us upon Scripture foundations, and to such we shall willingly li●en.    

CONCLUSION.  
Now I have done with your Book, I leave it to the godly judicious to determine, whether you have carried your cause so throughly, that all must be charged by you with pride, peevishness, etc. if we do not presently as you would have us. Sir, though I am a poor sinful Creature, yet I have not so learned the Gospel, nor do I so little desire the healing of our wounds, nor am I so disloyal to my King, that upon such cursed principles as you mention I would hold off one day. If you will let me speak in the Seaman's phrase, I will stretch my Bowling, Haal sharp, keep my Luff, do what I can to come up for peace; but when Christ, who Cuns the Ship, commands, No near, we must answer, No near, no.  
You tell us, pag. 40. of an aged Minister, who pleasing the Vulgar, forbore against his Conscience to use Forms of prayer, and now came begging to you, etc.  
As for the Lords prayer, sometimes I do use it; not because I must, but because I may; yet I condemn no man who doth not use it, if he holds to that Substance; but for your Liturgy, and other things, we look to be outed likewise; our prayer is, That God would go before us into affliction, clear our way, that we may not mistake through an erring conscience; but if we do suffer, we may be sure He calls us to it (your Book hath made our way a little clearer, if all be of your mind) and if my Bible will not maintain me and mine, I will then go beg; but I resolve I will not come to your door.  
The Title of your Book saith, you published it in order to a happy union; Alas, Sir, this, as your other Books show, you have none of that Spirit; I know those who are farther off since they read your Book; and truly if that were your aim, you have so fairly hit it, that I may fitly apply to you that Disti●●on:  Aut Fabrum forceps, aut Ars ignara fefellit: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit cudere, cudit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
FINIS.