CONSIDERATIONS TOUCHING THE LITURGY OE THE CHURCH of ENGLAND. In reference to His Majesties late Gracious Declaration, And in order to an happy UNION in Church and State. By JOHN GAUDEN, D. D. Bishop Elect of Exeter. The second Edition. Ephes. 6.18. Praying always with all prayer and supplication in the spirit, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cl. Al. De Liturgiâ Anglicanà: Quem librum proprium & perfectum omnis Divini cultus judicem & magistrum esse jussimus. Lib. Ref. Leg. Eccl. sub Edu. 6. & reg. 5. LONDON: Printed by J. G. for John Playford at his shop in the Temple, 1661. Considerations touching the Liturgy or Book of Common Prayer in the Church of ENGLAND, etc. IT is not to be doubted by any but those who are either ignorant of His Majesty's native clemency and Christian charity, His Majesty's late Declaration is no disesteem of the English Liturgy. or enemies to his and all our Tranquillity, That His Majesty's design in that indulgent Declaration, was not to show any disaffection or disesteem in His Majesty toward the ancient and excellent Liturgy of the Church of England, which was His companion and consort in all His distresses, and which still is the daily rule and measure of His Majesty's public Devotions; as it hath been of His Royal Fathers, of blessed memory, and all His princely Progenitors since the Reformation: But this temporary condescension was only in order to compose at present the minds of all His good Subjects to some calm and Christian temper, until such further expedients might be applied by His Majesty's Wisdom and Charity as should not only allay former civil differences, but wholly remove the uncomfortable dissensions of His Loyal Subjects of the Church of England, in so great a concern as that is of Religion; yea, and of the noblest part of Religion, Devotion; and the most eminent way of Devotion, public Worship, of the solemn Service of God in His Church, by Prayers, Praises, and Sacramental celebrations; which are the great characters and confirmation of true Christians communion with God, with their Saviour, and the blessed Spirit, and by the grace of these with one another. The Liturgy as new and unwonted to many, makes them less esteem it. Hence His Majesty's gentleness and prudence hath been pleased at present to declare His royal pleasure, for remitting a while the penal necessity of using the Liturgy, upon consideration that many of His good Subjects have for many years been unaccustomed to it, and being unacquainted with it, may the less value it; others have been unjustly, yet vehemently, prejudiced against it; and some are less satisfied with it only for some words and expressions in it, which they do not so well understand, and therefore are scrupulous to use them in the way of Worship to God. But it were too much to mistake and abuse His Majesty's Candour and Clemency, to imagine that His Majesty had hereby dispensed with all legal, moral and obediential ties to the use of in any part of the Liturgy: Higher ties lie upon good Christians and Subjects than fear of punishment. by which less imperious, but more ingenious bands, good men and good subjects are more obliged to the use of what is good and holy, apt and indisputable in it, (as the main of it is,) than if the fear of punishment lay upon them; which is very servile, and below either a good Christian or a good Subject; except where punishment is submitted to rather than sin committed; or good is therefore omitted, because of an inseparable adherence of evil to it. Which sure cannot be the ground of some Ministers totally neglecting to use, not only the whole Liturgy, but even the Lords Prayer, the ten Commandments, the three Creeds, the Confession of sins, and the Church Chatechisme; all which are either holy and necessary, or very wholesome and convenient for the Church of Christ. 'Tis true, some that are reputed sober, A review of the Liturgy desired by some learned and sober men. learned and Loyal Ministers, in order to a firm Peace and Fraternal Union, have for themselves and others humbly craved of His Majesty a serious review of the Liturgy, yet no further than some modest and discreet variations or suitable additions: Such as still retain for the main the former excellent matter and method of it, without any discomposing or dissolving the whole; much more without any rude despising of it, or endeavour to destroy it. For, in earnest, The mischiefs of total change or utter abolition of the Liturgy. such insolent and enormous changes may not in Piety or Policy be permitted, because, First, they would most undeservedly reproach the wisdom, and blemish the piety of the first Martyrly Composers of it: Next, they would as unjustly as impudently disparage the Judgement and Devotion of the whole Church of England, its Princes, Parliaments, Ministers and People, who duly and comfortably served God, and maintained the Reformed Christian Religion in the use of the Liturgy, even then when this Church was most flourishing in peace and piety: Lastly, they would unreasonably damp and discourage the present Zeal and Devotion of the greatest and chiefest part of this Nation, who are much pleased and profited by the use of the Liturgy; The Liturgy esteemed and used by the learnedest Non-conformists' of old. which heretofore was highly approved and conscionably used, even by most of those learned and godly men, Ministers and others, who in some things Ritual and Ceremonial were either more scrupulous or less conformable. Yea, 〈…〉 His sacred Majesty could not but in all reason expect, that all learned and godly Ministers with their people would the rather apply themselves to a discreet and devout use of it, in those parts of which they are satisfied, so as might best express their grateful sense of His Majesty's tenderness and indulgence to them in some others, which are rather verbal then material Scruples and dissatisfactions. Many do the rather apply to the use of the Liturgy. Which Religious, Loyal and Ingenuous principle to my knowledge hath so prevailed with some very able and godly Ministers in London, and elsewhere, that they have, according to His Majesty's desires, intents and expectation, presently applied themselves to the use of the Liturgy in their respective Congregations; being well satisfied themselves, and having fully convinced the best and soberest, yea the most of their people, not only of its lawfulness by Gods and Man's Laws, but also of its usefulness and fitness for this Church: Although they did not heretofore use it, while there was no power that would protect it and them, all things being run to Faction and Confusion, Tyranny and Anarchy under the pretensions of Liberty and Reformation; ought not to extend beyond the Laws of God and and man, by which the peace and welfare of Church and State are preserved. It is unworthy of Ministers to be now more averse from it. So that for any worthy Ministers and sober people to be therefore more restive (now) and averse from the use of the Liturgy at all, because of His Majesty's clemency, is a most unexcusable moroseness, especially when they heretofore did use it, and are still satisfied in their Consciences of the lawfulness and expediency of it: yea, and they were disposed to have used it immediately before the Declaration came out, in case they had been required to it according to Laws in force, rather than for default to have been punished. For these men to have evil eyes against the Liturgy, because the King hath a compassionate eye to some men's infirmity; for them still to foment the Anti-liturgical humour of some men, and instead of closing those wounds, (into which the King's charity poureth Balm) to rip & tear them up, or to widen and exasperate them, is such a part of peevishness and ingratitude, that it looks too like Schismatical petulancy and pride; from which dross it is high time to have all our hearts purged, after so long trial in Gods fiery furnace; to be sure the very appearance and show of such a frowardness doth not become any good Protestant or worthy Minister, who hath no greater objection against the Liturgy, than this, that he fancies he could in some words or phrases mend it, or put some alias' to it and additions, which may be infinite. Small faults or verbal defects are very venial in any things of humane constitution, and very far from making them unlawful, merely because they are not for word, or phrase, or form, the best that may be: It is in things of pristine use in Religion that are of true and solid worth for faith, morality, method and decency, as it is with some good Jewels of price, but of antique work for their setting or fashion; their plainness and antiquity gives so much value to them, because though they seem less curious and modishly polite, yet they are furthest from novelty or affectation of finery. Lest of all excusable are those Ministers who out of a little point of reputation among some people (rather weak then wise, Popular repute should be no impediment to Ministers use of the Liturgy. and to be pitied more than imitated) do still sacrifice their judgements (that I say not their Consciences) to their credits, and out of a fear or loathness to offend some people, (whom they might easily convince and satisfy, as well by their examples as by their arguments,) they make no Conscience to deprive not only the public of peace, but the people & themselves, as Ministers, The need some have of the Liturgy. of the benefit of the Liturgy; when possibly they most stand in need of it, either to help their frequent infirmities, or to restrain their popular & desultory levity; or lastly, to set bounds of discretion, decency, charity and piety to their extravagancies, even in public solemn devotion and Sacramental celebrations; which sometimes to my knowledge are such, as are no way becoming the public worship of God, or the honour of the Church of Christ, or the sanctity of true Religion, or the venerable Majesty of God▪ All which are much abased and slighted, yea, oftentimes even blasphemed, by the rudeness, weakness, and familiarity of some Ministers devotions; whose selfe-confidence abhors all bounds or prescripts but those which their own various fancies, troubled inventions, and confused judgements set to those duties which they love to perform as they list, though to the little benefit of the sillier sort of people, and to the great scandal of the wiser, who cannot tell how to say a judicious and fiduciary Amen to those extemporary, rude, confused, and yet eager effusions which some men vent, either with too much facility and fluency, or too much pumping and contention; And if they be so sober as to fashion to themselves set forms of devotion in all public duties, as many of them now do, it is too much arrogancy to esteem their private and single composures better than what hath been duly weighed and approved by the whole Church, and confirmed by many Acts of Parliament, in the most screne times and tempers. No compare between the Liturgy and Directly. From which while some men have of late years affected to recede, & in stead of an excellent trueborn Liturgy to bring in their useless, suposititious, loose and illegitimate Directory, no tongue can express into what a wilderness of sin, folly and affectation both Ministers and people have run, and with what fiery Serpents they have been stung, which venomous inflammations and humours nothing is so probable to heal, as the setting up the Liturgy again; which some have fancied to be an Idol, and so have studied to make it Nehustan, when indeed it is more like the Ark of God, by restoring of which to its place in Shiloh, the Philistines were healed of the shameful Plagues they suffered by reason of their Mice and emrod's. Hence it is, That the desires of the most learned, The esteem and desire of the most and best people of England for the Liturgy. judicious, and best-affected of His Majesty's Subjects of all qualities in England are, that neither public Holy duties, nor Sacramental mysteries, nor their own Consciences, nor the Church's honour, nor the Majesty and unity of the Reformed Religion, nor the public peace and safety may any longer be exposed to, & indeed adventured upon, such hazards of private Ministers varieties and uncertainties; The incoveniences of some men's devotions in public. which are many times very flat dull and indevout; other while deadly tedious and of a confused length, (like a great Skein of Yarn, course and snarled;) sometimes they are so dubious between wind and water, Sense and Nonsense, Faction and Sedition, Boldness and Blasphemy, that it makes sober Christians, who have a due reverence of the Divine Majesty, dread to hear them; others of loser tempers, not so much fear as they laugh at, scorn and abhor such incongruous ways of Worship and Religion, in which all things sacred, and the eternal Salvation of poor souls, most miserably depend upon nothing but private Ministers opinions and spirit, attended (God knows) too often in the ablest and best of them with many indispositions and indiscretions, excesses and defects. The end and use of Liturgies in the Church, both ancient and moden. For the pious and prudent avoiding of which, the ancient Churches from the very first Century, did use such public wholesome forms of sound words in their Sacramental celebrations especially, and afterward in other holy Administrations or public Duties, as made up their solemn, devout and pathetic Liturgies: Which patterns all modern and reformed Churches of any renown have followed, according to the many Scriptural examples and expressions in set forms of prayers, Praises, Psalms, Confessions and Benedictions, commended to us by holy men in all Ages, and by Christ himself, whose most absolute Prayer suffered of late a strange and unheard of Ostracism in many Congregations of England, out of an ametrie or vulgar transport against all set forms, though of Divine institution, and without which of old (throughout the Christian world) no consecration in any Sacrament was thought complete or duly performed, unless this most perfect Prayer were added to the words of Institution. Hence it was thought fit to be repeated in every distinct Office or Service of the Church of England; to the causeless offence of many simple people, who make it a vain repetition, for want of a renewed intention or constant devotion in their own hearts; as they counted the Liturgy, a dull manner of Worship, when the dulness indeed was in their own spirits; as they may as easily find in reading of the same Scriptures, which are divinely inspired, and are far from any deadness or dulness in themselves. Church-unity and solemnity in Christian Doctrines Preserved by their Liturgies. Certainly the design and use of all our Liturgis, old and new, was not only to keep all the members of the same Church and polity in one holy harmony, and to secure the unity of Faith and Doctrine, which were oft tainted by ill tempered passions and courser kind of devotions: but also by the joint wisdom and devotion of the Church they sought to preserve the sanctity and solemnity of Holy duties from the contagion and deformity of private Ministers frequent infirmities, either in their invention, judgement, memory or utterance; all which ought to be avoided, as much as may be, in public celebrations of Christian mysteries. Nor may any Ministers single abilities be compared (especially when extemporaneous) to that social and concurrent sufficiency of gifts and graces, Ministers single abilities far short of the Liturgy. of wisdom and devotion, which may be presumed in the spirits of the Prophets, united and piously improving their joint abilities to the common stock of God's glory, and the Church's edification, while they wisely weigh, measure and fix according to the Word of God (which is the only standard of true Religion both in Doctrine and Devotion) the foundations of Faith, and the superstructures of Worship, by an humble obedience, holy fervency and unanimous harmony, so firm, complete and uniform, that they shall least receive any prejudice, detriment, disparagement or diminution from any Minister's weakness, depravedness or indisposition; on which they are no more to be ventured, than the Ark upon a Cart which should be carried on the Priest's shoulders. The established and uniform use therefore of a well composed Liturgy, The signal benefits arising from an uni●…rme ●…y in the Church. In 〈…〉. hath very many great and good influences upon true Religion and every Church: 1. First it conduceth much to the more solemn, complete, August and reverend Worship of the Divine Majesty in Christian Congregations: where otherwise the most sacred and venerable mysteries must be exposed to that rudeness and unpreparedness, that barrenness and superficialness, that defect and deformity, both for matter and manner, judgement and expression, to which every private Minister is daily subject, as late experience hath taught us. Certainly societies of men and Christians owe a Solemn Comely Worship in public services to God, beyond those in private Closets; proportionable to their dignity and eminency above single persons or families. The Liturgy a great defence to true Doctrine as Christian. 2. Secondly, a Liturgy is a most excellent means to preserve the truth of Christian and Reformed Doctrine, by the consonancy of public Devotions; into which other ways corrupt minds are prone to infuse the sour leven of their own corrupt Opinions. A Liturgy much advanceth Christian Unity. 3. A Leturgy is necessary for the holy harmony and sweet communion of all Christians, in National as well as Parochial Churches; while thereby they are all kept in one mind and spirit, praising the same things, and cheerfully saying Amen to the same praises or petitions. A little spark of difference in Religion is prone to kindle great dissensions among Christians; nor doth any thing more quench the heat of Disputation, than the cool and gentle dews of uniform Devotions; when Obs. and Sols. are resolved into Amens or So be it's; which are still the seals of charity and mutual love or consent. A Liturgy well composed and settled is most satitfactory to the most judicious people of England. 4. Liturgical form and use is not only of great benefit and comfort to the more knowing, judicious, and well-bred sort of Christians, but highly to their security, and to the Holy and humble composure of their spirits in the Worship of God; who otherwise are prone not only amidst the public devotions, curiously to censure, but scoffingly to despise, yea, many times to laugh at; and at best to pity or deplore the evident defects and incongruities, which appear in many Ministers odd expressions and incongruous ways of officiating, according to their several opinions, humours, or abilities; Hence not only distraction but indevotion, yea great irreverence and profaneness do follow; men of quick fight and acute understandings, being made to despise and abhor even these holy things of God, when so unholily, at least unhamsomely handled. 5. But above all, A Liturgy most necessary for the meaner and simpler sort of Christians. a constant and complete Liturgy mightily conduceth to the edification and salvation, as well as unanimity and peace of the meaner sort of people; to whom daily variety of expressions in prayer, or Sacraments, is much at one with Latin Service, little understood, and less remembered by them. They are still out, and to seek, when a new Minister officiates, yea and when the same; if he affect variety of words, where the duty is the same: Alas (as I have oft observed) when poor Boys and Girls, (who have no institution of Religion from their ignorant Parents, or Masters and Dames) when these (whose souls are precious) begin first to gape upon the Minister in Religious duties, and to see, as well as hear a Sermon;) which way can they in populous places be brought to or built up in Christian principles of Religion, without some easy, clear, and constant summary or set from of wholesome words, and sound doctrine, in the Catechism and Liturgy, or Common prayer; frequently repeated to them, and so inculcated on their minds and memories? For want of which, what sober Minister sees not and grieves not to see, how of late years, ignorance, profaneness, faction, irreverence, superstition, scandal of manners, and all villainy of opinions as well as of practice To remove this scruple, I conceive that this merely passive regeneration, by the grace of God in Christ, of which an Infant baptised is partaker, is sufficient for its salvation in point of taking away the imputed guilt of Original sin by Adam, if it die without any actual sin: But if it live to wilful actual sin, it must have a further active work of regeneration, by an actual faith and repentance, without which 'tis sure there is no salvation for knowing, malicious, or presumptuous actual sinners. The passive baptismal regeneration may suffice to take away Original sin, as to guilt and penalty in Infants, and to fit them for heaven: When from being born of flesh and blood, yea children of wrath, and death and damnation by nature, they are by Christian baptism, instated into a relation and condition of Grace, life and salvation, by the Spirit and Merits of the second incarnate Adam, Christ Jesus, Mere passive grace and regeneration sufficeth the infant as to that state. effectually applied in baptism to take away the sin of the first Adam derived to them without their actual fault. But this baptismal grace and passive regeneration or seminal principle, and spark, if afterwards smothered and quenched by actual and presumptuous sin, will not alone, as I conceive, suffice to save an adult Christian, under another guilt though baptised in infancy; unless there be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a further renewing & reviving by actual faith and repentance, in which he is a worker together with the grace of God. That first little spark and degree of grace baptismal as fire, will serve to take tinder which is dry, and apt to kindle; but it will not take or continue in grosser materials; nor on the same tinder, if it be grown more damp and wet; Nor but that the same first spark of regenerative grace received in Baptism may continue in the soul, as only raked up in the Embers of childish and common infirmities, but not wholly quenched or extinguished by malicious actual sins; which are (vastantia & desolatoria) of a wasting and quenching nature; as much water is to a weak & little fire. But in case it should be quite put out, After actual sin there must be actual Faith and Repentance. as to the comfort and virtue of the first baptismal grace, yet the relation and visible mark of Adoption by Baptism put upon an infant as God's child by profession, and within the bosom of the Church or flock of Christ, doth still give it both means, capacity and aptitude, for that actual renovation by faith and repentance, beyond what can be had out of the Church of Christ, and without which the Baptismal passive regeneration, what ever it is, as to it its first operation, will not suffice to such a sinners salvation: As we see the same beams of the Sun will not burn when weak and scattered, which united, presently kindle fire in matter that is apt to burn: so may be the several gardual operations of God's grace proportionable to the subjects to which they are applied; as that heat will melt soft Wax, which will not stir the hard. If I may have leave to illustrate these spiritual things by things temporal, I conceive, that the Baptismal grace and favour, whereof Infants are capable, and wherewith they are duly invested in that Sacrament, seems to be proportionable to that civil right which an Infant may have in Law settled upon it, as to any honour, filiation, estate, place or privilege; either by adoption, donation, joint purchase, or any other investiture; unto which some Condition, by way of Fine, Acknowledgement, change of Name, paying of Homage, is annexed; in order to actual possession and enjoyment of its profits, (as a taking of it up by way of Livery and seisin) when come to an age of understanding or use of reason, either at first years, or at any other time during their life. The Infant hath in Law a present right to that Favour, Honour or estate even in its ignorance and infancy, which none can disseise it of; and if it dies in that state of infancy, it dies with that Title, Honour, Gift or Privilege actually added to its person and name: If it live to years of reason, it hath a right to, and capacity of, actual Owning, Demanding, Taking up, Possessing and enjoying that estate and honour upon the annexed Condition at any time performed by it; either at its first understanding of its relation and right wherewith it is invested; or any time after in all its life, Performing the Condition required: If it neglects its primeve advantages, and never in all its life makes claim of its right, Estate and honour, nor performs the Condition; the failer is not by reason of any nuility in the first Right, Donation, Investiture, Adoption Purchase or Conveyance made by another to that person in its infancy; but it is wholly from his own Folly, Sottishness, meanness of Spirit, and other diversions, which kept him now grown, from considering, valuing, challenging and assuming his original right, and from performing at any time those Conditions, for which he was naturally, civilly and morally enabled. In like manner Baptismal grace rests upon Infants as a Christian honour and mark of God's love or favour in Christ, sufficient for the Holiness and happiness of them if they die in that state, which is the next degree to innocency; as a cloth clean washed is near to that which was never stained: But if it live to actual sins, it shall have no benefit of this Baptismal grace, until it perform the Evangelical Condition of actual Faith and Repentance; which are not required of Infants, but of those that are adult, in order to receive the right or reassume the actual possession of that privilege which was in Baptism bestowed upon it to be a child of God passively at first, afterward actually; laying claim to its Original right, never wholly forfeited or lost till final impetence. I know there is difficulty and darkness in this point of Baptismal grace, yet not so great as we need to change those forms of charitable and Evangelical expressions in our Liturgy, which are grounded upon the Scriptures, and that Covenant of grace in Christ, which as we are taught to believe, extends to Infants among Christians and Disciples, as much as it did to those of the circumcised Jews; who thereby no doubt, became the children of God and of the Promises, not only by that Character and Sacramental figure of their Relation, but also by that efficacious grace which was proper, apt, and by the Lord intended for that Infant condition. But my design in this piece is not to dispute the Controversy, but to vindicate the Faith, Truth and Charity of those Expressions in our English Liturgy, by which Ministers and others do declare their belief of regenerative grace, effectually accompanying that holy Ordinance in Infants: For how Baptism must not be thought a Seal to a blank, or a sign signifying nothing, besides a visible Profession, and Relation, or the general verity of the Gospel, or the common Faith of the Church, without any particular grace conferred to the duly baptised, according to God's secret dispensation and operation; which to de●y, is to baffle the sacred Majesty and saving import of that Sacrament, and to abate infinitely the comfort of the Church of Christ, as well as the privileges of Christians and their children duly baptised, and thereby visibly imitated into the communion of the True Church; yea, and invested in all these Privileges, both outward and inward, which are hereby indulged to the Church of Christ above all Mankind. The late increase of Anabaptism by disuse of the Liturgy. To return therefore to my design, which is to show the great benefits and blessings which this, as all Churches have by a well composed and imposed Liturgy, we find how Anabaptism hath strangely increased in England since the Liturgy was disesteemed and disused; And so of Popery. yea, and the Romish Interest is highly advanced too: For take away this public and common Bank, no doubt that Sea will soon flow in among us; against which the Liturgy is a mighty and just Defence among all sorts of people; which the Policy of Rome saw well enough, when the Pope so strictly forbade all Papists, Why the Romish party are such enemies to our Liturgy, and forbidden to join with us in it. in the time of Queen Elizabeth, to use or hear our Liturgy; hence they were in Law called Recusants: For, by the use of our Liturgy, to which every good Christian may say Amen, they would soon have been both weaned and turned from the Mass; which is so far from giving the people Bread and Wine, with the Body and Blood of Christ, that at length it professeth to give neither Bread nor Wine to the Laity, or any other, contrary to the express Institution of Christ, and the Apostles following practice as well as judgement, 1 Cor. 10. and 1 Cor. 11. which all the ancient Churches followed, as did the Church of England, in the use of both Bread and Wine. The enemies of the Church of England enemies to our Liturgy. It is most certain, that all parties who are most Enemies to the Reformed Church of England, have made it their joint design to despise, decry and destroy our Liturgy, under pretence of I know not what new Modes, and extemporary Abilities; yea, it was a great Jesuitick Artifice and back blow used by some to aver (though falsely) that the English Liturgy was nothing else but the Romish Missal, or Masse-book, turned into English: 'Tis true some things (very Scriptural, devout and excellent, English Liturgy far enough from the Masse-book which the Roman Missal had taken and retained after the form of the ancient Liturgy of the Church) were severed and taken as wheat from chaff, and jewels from dress, by our wise Reformers, and preserved in the English Liturgy conform to pious and unspotted Antiquity: But nothing of the Romish corruption in Doctrine, or Superstition in Devotion, was retained in our English Liturgy; which took nothing either of our Doctrine out of it but what was first in the Scriptures, nor ought of devotional expressions but what were either used in the ancient Liturgies, or were agreeable to the true Faith, and nature of the duty: No, nor did the Church of England retain any ceremonies, as the Cross, Surplice, Standing up at the Creed, or Kneeling at the Lords Supper, but what were above a thousand years old, and most in use when the Church knew nothing of Papal Usurpation, or of Romish Superstition; as is evident in the Histories, Councils and Fathers of the first 600. years; and being things in their nature indifferent, were for their decent and devout use left by God's general Commission to the liberty, judgement and authority of this, as any other Church, within its own polity and communion to use and inpose. As for the real and useful gifts of learned and discreet Ministers in Prayer, (as to Invention, Judgement, Of Ministers useful gifts in prayer. Memory and Expression) as I do very much esteem them when used with humility, gravity, discretion, devotion and sincerity; (nor doth His Sacred Majesty deny any Ministers such an use of them as may be advantageous to Religion and the people's souls good) according to those many particular occasions and instances which no to all those who (in earnest) have most need of some boundaries set to them; not hereby to stint the spirit of prayer as some fear, (which consists in a judicious, humble, holy, fiduciary and servant assent to what is prayed agreeable to God's Word, of which hearers as well as speakers, and people as well as Ministers are capable,) but wisely to order and limit the profuseness, confusions and stragglings of Ministers private spirits, which are many times as undevout as indiscreet. Of a discreet review of the Liturgy. The serious and speedy review of the English Liturgy, (much desired by some, and not much opposed by others that are learned and sober men, which is also graciously promised by His Majesty in his late Declaration;) as it can be of no more inconvenience than a New Translation of the Bible was, if it be to the better; so I hope it may be of good use for the explaining of some words and phrases in it, which are now much antiquated, obscure, and out of vulgar understanding; which is no news after 100 years, in which Language as all things under Heaven suffer some change: Also it may serve for the quickening and improveing of some passages which seem less devotional and emphatic than they may easily be made; also for the supplying of some things in point of daily praise and thanksgiving to God, which duty seems less full and explicit in the Liturgy; for the frequent Doxology, of Glory to Father, Son and holy Ghost, as it is ancient, very excellent and Angelical, so it might well bear some larger Expressions of praise and thanks to God, whereby to set forth the grounds, causes, and just sense we have to give all glory, praise and thanks to the Eternal God and the ever-blessed Trinity, Small and verbal variation and additions no diminution or reproach to the Liturgy. for his infinite and undeserved mercies daily bestowed upon such unworthy sinners, for this Life and a better. This work once well and wisely done, as it may, by God's blessing, much tend to the satisfaction of all sober Christians, so it will not be any thing to the reproach of our Church, and of the Liturgy in the former plainer ways of Worship, as either defective or incomplete for the main, which they in no sort were; but very sober, good and sufficient, as to necessity; only as one day teacheth another, so there may be (as in all outward forms of divine worship) both harmless additions, and innocent variations, yea and sometimes inoffensive defalcations of some redundances, according as men and times, and words, and manners, and customs may vary. Therefore, No rude or reproachful change to be made in the Liturgy. as in lesser things I can humbly and cheerfully consent to such pious, prudent and improving alterations of the Liturgy as shall seem meet to the piety and Wisdom of His Majesty, (whereto all men's piety and prudence, in private and public capacities, aught to be servient;) so my judgement is, that the Liturgy of the Church of England, as to the main and essentials of it, in Doctrine, devotion, consecration and celebration, for matter, order and method, may in no case be maimed, rudely changed, or oddly deformed; for it was very conform to the Word of God, and fitted to the nature of the several duties, as may easily be made appear by putting to all the Book of the Common prayer, in the margin, those parallel places of Scripture, which either for Words or sense are very consonant to it; The Liturgy consonant to Scriptures. which work is easy to be done, and prepared by me, if it may be thought useful and acceptable, for God forbid we should be commanded to say Amen in any part of the public service of God, to which the Word of God doth not encourage us in faith, and so God himself and his Spirit say Amen with us; for the Word and Spirit must go together in all our devotions. This endeavour to fortify the Liturgy by allegation of Scriptural strength and consent, will not only satisfy the consciences of all that are scrupulous upon that account, but also stop the mouths of those evil speakers, and confute the intolerable confidence, yea impudence of some, who of late (as I know one Minister) and heretofore have blasphemed the Liturgy and the honour of the Church of England, Objection against the first sentence in the Liturgy as falsely cited. as if it began its public Devotions with a lie; (for so these inpudent or ignorant men dare to speak) alleging, That because the first sentence in the Book of Common Prayer, is not word for word in that place of Ezekiel which is cited in the Margin, Ezekiel 18.21, 22. Ergo, It is a lie. Answer. 'Tis very true, all the words of that Sentence are not in that place cited in the Margin, nor could the Composers be so blind as not to see the Verbal difference between them; nor did they cite that place in the figured Margin to show the literal sameness of the words, but the Evangelical soundness of that sense, which is more fully united, and comprehensively set down in the Book of Common Prayer, than in that one or two Verses there cited in the Margin; to which they refer the Reader and believer of those words: which are great Evangelical Truths, clear both in Old and New Testament, and confirmed by the joint suffrage of many Scriptures; not to be denied by any sober Christian, nor to be abused by any presumptuous sinners, who daily harden their hearts by deferring their repentance, turning that Grace into wantonness which God offers, and the Church declares, to draw men to repentance by the Cords of Divine Love:) referring I say, not only to those single Verses figured in the Margin, but to others both in that same Chapter, and elsewhere fully to that sense, as Verse 27, 28, 30, 31, 32. So Ezekiel 33.11. so Isaiah 1.16, 17, 18. and in many other parallel places, as Acts 3.19. promising free and full pardon of sins past, to those that fully repent of their sins from the bottom, that is, with sincere and upright hearts, having no reserve of sin under any pleasure or power, which is inconsistent with true repentance and sure pardon. Is this to be called a lie which is the result of so many Evangelical Scriptures? or, The impudence of that calumny against the Liturgy. is it new to find in the New Testament places cited out of the Old not word for word, but to the sense, scope and summary of one or two united together? as Heb. 10.5. & 6. cited out of Psalm 40.6, 7, 8. let these supercritical censors compare the words: a like allegation or reference is made, yea, by name cited out of Jeremiah, as spoken by him, Mat. 27.9. and fulfilled, when the place is not verbatim to be found in Jeremiah, but most in Zach. 11.12, 13. and little in Jer. 1.8. save only the historical mention of the Potter, and the parabolical applying of his work to the Jews; so that Mat. 2.23. of being foretold by the Prophets that Jesus should be called a Nazarene, which is not literally read in any of them, yet collectively is in them, as Christ is called Netzer, Isai. 53.2. or as he was typified in Samson the Nazarite, or sacred to God. These and many like places well considered (upon which no brand of lie or falsity may be fixed) though they do not literally and syllabically agree with the quotation, (but are verified either in a partial or concurrent sense) may sufficiently justify that place in the first front of the Liturgy, to be no lie but a Divine Scriptural Truth: and may sufficiently shame the popular petulancy of those Ministers who dare cast such high reproaches upon the Liturgy and the whole Church, upon so true grounds or merits at all; which is so vile a rashness in men, pretenders to Learning and Sanctity, as is infinitely to the disgrace of their persons and profession, so to abuse the common people, and maintain faction, by calling good evil, and branding Gods Truth with the Devils mark of a Lye. As then the present Liturgy cannot justly be exautorated and abolished without infinite inconveniencies and mischiefs, so nor may it, as I said before, (and again cautiously repeat) be rudely changed, as to the main, beyond any want that really is in its matter or form, which are holy and comely; which would be an over-pragmatick boldness; much to the reproach as of all times and duties past, so to the great dissatisfaction of the present Age; in which many, yea, most judicious and steady Christians do highly desire, justly approve, love and devoutly use the Liturgy, as a very excellent public form of judicious, humble, holy, united and pathetic Devotion. The need we have at present of the Liurgy. I am sure we all need it as to our common relations and public devotions; and truly those commonly most need it, who are most inconsiderately eager to be rid of it; some alleging, If nothing else, yet the great length and burden of it, Oft the length of the Liturgy if all parts must be used by each single Minister in one Lords Day, besides other duties of praying, preaching and catechising expected from him; to all which a man aged or infirm will hardly be sufficient. For Answer to this: Truly I never knew any such rigour or exaction used toward any Minister, that did soberly and ingenuously show his conformity to the use of the Liturgy, as occasion required, and as his strength or time would fairly bear; but to crowd all, or most of it, quite out of the Church, only to make way for the pomp and ostentation of men's private gifts, this is not to obey, but to baffle and affront the authority of Church and State, by a most preposterous pride and disobedience: Therefore there might be an appointment of some parts which shall never be omitted, others appointed on some days and occasions; only in the Sacramental forms all Ministers should be commanded to use them wholly and solely. This is in Reason and Religion, in Order and Church-polity evident; that private Ministers prayers, should not be as great trees over-dropping the Church Liturgy; but only as small grafts or little inocculation added to it, and growing modestly with it, as the main standard, test and measure of public devotions; upon the unity and harmony of which, settled by due authority, and preserved with efficacy, depends the peace and unity of this Church and State; as much as the house did on its pillars, which Samson pulled down. Nor doth any Minister upon due examination, if he pray soberly and judiciously, add any thing in his particular forms, which is not for the main and general parallel fore-comprised in the Liturgy. There is no outward conservation of Ecclesiastical and Civil peace, comparable to that of united Religion; The peace of Church and State must depend on the Liturgy. whose orb or sphere is true Doctrine, its centre holy Devotion, and its circumference good Government, or Autoritative order and polity. The one is best set forth in a few clear Articles; the other in a constant Liturgy, and the last in Catholic Episcopacy; all must be conform to the word of God for the main; contrary to which nothing is to be believed, prayed or obeyed, in the Church of Christ. The Liturgy n●t 〈…〉 liberty, 〈◊〉 Bishop, without authority. Our Doctrine (blessed be God) as a Christian and Reformed Church is not much shaken, or can be justly disputed by men of any worth; for it is scriptural, primitive and Catholic; if to this union of Doctrine we can be happy to add, and enjoy that of an uniform Liturgy; and to join to both for their preservation a settled Church Government, by learned, pious, industrious, and authoritative Bishops, assisted with grave, humble, and choice Presbyters, nothing will be wanting (by God's blessing) to England's happiness, or the honour of his Majesty's most welcome person and government; whose wisdom (doubtless) never intends either to exautorate the Liturgy, by leaving all to Liberty, or to Enervate Episcopacy, by sending Bishops to govern without any jurisdiction (or coercive authority) either Spiritual or Ecclesiastical; which is indeed to make both King and Bishop despised. The same Liturgy unites King and people. Add to all this; How, not only comely and convenient, but even necessary it is, in order to public peace, that people of all sorts, should be thus united, as to each other in their public Liturgies and devotions, so chiefly to their King or Prince and chief governor, that, as they have the honour of one God and Saviour, so they may have the comfort to enjoy the same Sacraments and holy mysteries, in the same method, manner, form and words, without any envy or offence, cavil or contention, censure or uncharitableness, emulation or jealousy against each other. 〈…〉 Yea, doubtless Subjects cannot be so tight and firm, or so zealous and forward, or so cheerful and constant in their Loyalty, love and duty to their Sovereigns, if they either think themselves commanded to serve God in a worse way than their Prince's use; or, that their Sovereign and Prince serve God worse and less acceptably then themselves▪ certainly the greatest honour, love and safety of Kings is from the sameness of true Religion with their Subjects as to the main, though Princes may use greater pomp and solemnity in the public worship. From this seed of Schism or Serpent's teeth of division in Devotion (and so in Religion) arise the armed men and minds of Civil Wars; Jealousies and Wars, arise from difference in Religion and Devotion. of both which the good people of England, cruelly sore and circumcised, are now equally weary, sick and ashamed: Infinitely blessing the eternal God for his miraculous mercies, in redeeming us from the later, by the most happy Restauration of our gracious King; and passionately praying, yea hoping, for the other deliverance of this Church from being any longer sawn in sunder, with factions in Religion and divided devotions, by the excellent wisdom, condescension, and moderation of the King; who, as a common Father, is of all men in the world, the fittest to make us all as Brethren friends, by his natural gentleness, Christian charity, and Princely clemency; seconded with Kingly Majesty, just Empire and vigorous authority. For if His Majesty trust too much to people's good natures, it is most certain they will never agree, Authority must 〈…〉 and the 〈…〉 King's. but only in this, to destroy each other, and at length their King, the whole Church, and their own souls; neither Religion must be arbitrary, nor government precarious. As is apparent in the late inordinate zealotries, and desperate frolicks of Religion; which under pretence of some men's various and vertiginous Reformations, contrary to our laws, no less then against the will, command and conscience of the King, run themselves with this famous and flourishing Church and Kingdoms into most miserable confusions; yea and exposed the late incomparable King, to those infinite Tragedies, which only God's grace and his own Christian Heroic constancy to our Laws and Religion could turn to, and crown (as they did) with the honour of Christian Martyrdom, for the truth of Jesus; settled in the doctrine, devotion and discipline of the Reformed Church of England. And we see this piece of policy was early used by some Jesuitick engines to foment our sad divisions, the Liturgy must be laid aside, and people taught to differ from, to be jealous of, yea to despise the devotion of their Prince, (which is the flower, spirit, and quintessence of Religion.) The Author's inoffensive design for public good. For the preventing of which Iliads of miseries in Church and State for the future, (which some men's tongues and pens of late did not obscurely threaten,) I have as much as in me lies adventured thus freely to express my humble sense in this great concern, for an establishment of an uniform Liturgy, now under his Majesties and his Loyal Houses of Parliaments consideration. Not but that it may be I might as easily dispense with the want of a Liturgy, (in respect of what is counted by some the gift of prayer,) as most of those, who so gloriously contemn this and all other set forms of public devotions; yet in reference to the public interests of this Church and State, of my most dread and endeared Sovereign, and of my Countrymen, also of our Religion, as Christian and Reformed, I do in all humble and conscientious freedom declare my judgement, as highly approving, yea and admiring (since I lately perused it most seriously) the piety, prudence, compleatness and aptitude, (for the main) of the Liturgy of the Church of England, as the best, of any ancient or modern, that ever I saw; and I think I have seen the most, and best of them; Some modest and discreet alterations in some words and expressions, with some small additions, may soon tender it most complete and polite, both for matter and form, yea, and satisfactory to all sober Protestants and to true Catholics. But I can never counsel or consent, in conscience or prudence, in piety, loyalty or charity, either rudely to innovate, or totally to abrogate the Liturgy of the Church of England; and as little to leave it free and arbitrary to every Minister, whether he will vouchsafe to use it or refuse it. For, first, The Liturgy not to be left arbitrary or abrogated. I shall never live to see any thing set up comparable to the former Liturgy, if this be once nulled and destroyed: and if after its being reviewed it be not by Law reestablished and authoritatively enjoined, but every one is left to ramble as they please, I never hope to see Truth or Peace settled in the Church of England, which had nothing in it of greater improvement, ornament or muniment to the Christian and reformed Religion, than this excellent Liturgy was. Which I hope and believe His Sacred Majesty, as a great and constant Defender of the true Faith, will maintain and establish with no less Christian care and Kingly Authority, than His Royal Ancestors, King CHARLES, King JAMES, Queen ELIZABETH and King EDWARD did; for in this both His Majesties and His Kingdom's welfare, as well as the Churches, is bound up. Nothing will be considerable in England for public Piety, Honour, Order, Beauty and Solemnity, The Liturgy a great glory and Sa●●●y to Church and State, to King and people. much less for Charity and Peace, if in this point of public Devotion and Worship, Ministers and People be left to eternal variations and mutual vexations: Farewell the Glory, Charity, Unity and Safety of England, farewell both Reformation and true Religion. Other Objections or scruples, which some sober men make, Changes, though for the better, in small matters must not be easily admitted. are easily either satisfied or charitably smothered; nor may things of public consent and legal constitution be every day shaken or altered by every man's supercritical curiosity and needless severity: things that are safe and settled in the circumvallation and defence of what is true and good, are not every day to be put upon the tenters of new mutations, in order to mend or better their condition; or under an ambition of aspiring to the Acropolis or pinnacle and height of what by some is thought absolutely best in its kind; many times, as St. Augustine observes, the novelty in these things doth not compensate the scandal, difficulty and trouble of attaining it; much less of only aiming at it with fruitless essays of mending, which leave all things worse than they found them. Our first, pious and wise Reformers, and the best Parliaments of England since that time, with the people of all sorts heretofore, justly thought it an high degree of happiness, to have by the Sovereign Authority such an excellent Liturgy set up in our English Tongue, end established as it hath been by many Statutes or Laws in Parliament, never yet repealed: Now weakness and wantonness, if not wickedness, are prone to betray men to such ingratitude toward God and the King, that they delight with much proud squeamishness and nauseous coyness to loath and reject this Liturgy, as the wanton Jews did their Quails and Manna: Truly they have cause to fear lest leanness enter into their souls, after such fullness, and consumption follow their surfeits in Religion. The want and 〈◊〉 of the Liturgy will 〈…〉 to 〈◊〉 religion and 〈◊〉 station. An easy spirit of Prophecy (which is no other than prudential) will serve to foresee and foretell, that the want, much more the contempt, of so excellent and useful a Liturgy will betray the Church and Nation to ignorance and profaneness, besides infinite factions, divisions and confusions; the best that can be expected is a devout kind of Superstition or superstitious devotion; that instead of the English Liturgy, which men so so ingratefully, petulantly and unjustly quarrel at, because they can understand it; they shall be at last contented with such a Latin form of Devotion in a strange Tongue, which they will less cavil at, and more admire when they least understand it: 'Tis almost a Demonstration, That the darkness of Popery will follow the absence of that clear light of true reformed Religion which shines in the English Liturgy, most agreeable to Scripture and purest Antiquity. The Book of Common Prayer, The innocency of the Liturgy. as I have of late (by special Command) most diligently perused, to observe wherein a sober review might be most to its clearing and improvement, as to some words and expressions; so upon this serious perusal I must profess (as Pilate did when he had examined our blessed Saviour, and as Felix of St. Paul) that I find no fault in it worthy of death, no nor of stripes or bonds, or any reproaches and hard speeches, or evil surmises: much less are those many and great things true, which some popular Orators, as Tertullus, vehemently object against it, either as to matter or manner. I cannot but commend the candour, justice and ingenuity of Mr. Baxter, who lately professed to me, that he saw nothing in the Liturgy which might not well bear a good construction, if men looked upon it as became Christians with eyes of charity: Nor do I doubt but the faithful people of the Church of England have since the Reformation served God acceptably day and night, in the solemn, devout and holy use of the Liturgy, which in many places, where were small maintenance and so but weak Ministers, was the chiefest part of the provision which poor people had for their souls: Nor can I believe but that the blessed Apostle St. Paul, if living, and the other holy Apostles would have 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, carried on with that Spirit and understanding, which best agrees to the word of God, the honour also and harmony of Christian congregations in the worship of God. Of Responds. To which I find those devout alternations and responds sometimes used by the people, especially in the Liturgy (as the echoes of humble, intent, and fervent affections,) are so far from being any hindrance, inconvenience or uncomliness, when people are perfect in them, that to me they seem in the most ample and judicious auditories, (among whom none exceeds that of the two honourable Temples) to be very quick excitations and elevations of Ministers and people's spirits in prayer, and harmonious tokens of that mutual correspondency in holy duties, which ought to be between Minister and people, when the work is carried on (as it ought to be) gravely, decently and devoutly, not in a huddling and perfunctory way; whereof not only some people, but many Ministers seem very guilty, in the formal use of the Liturgy; when their lips move apace, but their hearts not at all; they speak with their tongues in a tumultuary and posting way; but admit no such humble and fervent impressions on their souls, as becomes the Majesty of God, the excellent matter of that Liturgy, and the miseries or wants of their own souls, with the humble sense they ought to have of them. I know some (also) have been more at discord with the Liturgy, Of Music used with the English Liturgy. because they find in Cathedrals and other great Churches the use of Music, both vocal and organical, hath been applied to some parts of it; which certainly is as lawful as any meeter, psalmody, hymnology, or singing to tunes; which was never questioned by learned and godly men for lawful, in the worship of God public or private, especially that of praising and giving of thanks. Nay there is no scruple, but that, even in prayer, and the deepest notes of that, (viz. penitentials) both Music of voice and instruments may be so gravely and solemnly applied, as may very much fit the temper of men's spirits, and the spirit of that duty; when either sad and solemn with grief, or cheerful and exalted with joy. Who doubts, but David and the whole Church of the Jews served God in spirit and truth, amidst those joyful and harmonious noises, they used with singers and musical instruments? The gift and use of Music is so sweet, so Angelical, so heavenly, and divine, that it is pity God should not have the glory and honour of it in his service, and the Church an holy comfortable use of it; that such an orient pearl may not be used only in civil conventions, or abused in wanton carols and vain effusions, which is to put a Jewel in a Swine's snout; certainly the Christian Church hath more cause to rejoice then the Jews had, and we see the Angels at Christ's nativity began the Church Music with their heavenly Quire. 'Tis true, Some discreet regulation in Church Music. (possibly) there may be some discreet regulations and emendations, even in our Church Music; so as not to sing, either the Creeds, or Commandments, as not the Lessons, or those parts of the Liturgy, which are most plain, doctrinal, and fundamental, (which ought to be fitted to the meanest auditors ears and understanding;) considering, that in the pauses or intervals of the lessons, and in the close of Divine Service; the Psalms and Hymns, or holy and devout Anthems may be very aptly used; not only as read, or plainly sung, but as advanced with excellent Music; so as may sometime suit with and regulate the common people's tunes and singing; other while, it may be elevated to those perfections of Skill, which are worthy of the best Quires, and those chief singers, or Masters of Symphony, which were and still are in the Church of England; it was only fit for those men's rudeness to abandon Church Music, who intended to fill all things with the alarms of war, and cries of confusion. The last shock of popular envy and displeasure, which the innocent and excellent Liturgy of England was wont to bear, Of Ceremonies used with the English Liturgy. was for those few Ceremonies which the wisdom of this Church thought fit, (being very ancient and innocent,) to retain and fix as signal marks of faith, or humility, or purity, or courage, and constancy, upon some parts of the worship and service of Christ. For these ceremonies sake the Liturgy fared the worse; yet I have known many grave and learned men, very reverently and constantly use the Liturgy, who scrupled at some or all of the ceremonies; which yet in time they grew reconciled unto and used, not as any Sacramental signs conferring any grace, (which the Church of England never dreamt of, and oft declared against; as that which could not be, but where there is a word of God instituting a duty and promising grace,) but merely as visible tokens or memorial, apt by a sensible sign to affect the understanding with something worthy of its thoughts as signified thereby; which not only sacred, but even civil ceremonies, and all motions or forms under the empire of reason, do import among all rational men, when they come to be by use and custom instituted, and as it were imposed upon them in any Country or Church, for meditation, or reverence, or comeliness; as I am no enemy to decent ceremonies in Religion, of Ecclesiastical institution, use and custom, when such as S. Austin would have them, and our Church had them, few in number, easy in practice, apt in signification, and fixed by the laws of Church and State. So I judge them (as the Church of England oft declared,) to be no parts essential or necessary in their nature, to any divine duty or Worship: That they fall not under the first or second command, but under the third, fourth and fifth, as reverential in the solemn calling upon God's name, as decent in Gods public worship on the Lord's day, or any other; and as instances of our obedience to superiors in Church and State, commanding things not contrary to God's word in faith, mysteries, or manners; And thereby reducing the vagrancy, rudeness or incertainty, of necessary circumstances, (as time, place, vesture, gesture, measure and manner, which are as the natural skin, or hair, necessarily growing on all things done under the Sun, and inseparable from them,) to some fixation, unity, comeliness, or fashion, (as we fit clothes to our bodies, and perukes to our heads, and tunes to Psalms) so as seems to the Church most comely, for the nature of that duty, for the conveniency of the people, and the honour of the Ministry in things indifferent. Certainly Humane or Ecclesiastical Ceremonies, 〈…〉 like shadows, neither fill, nor burden any Conscience of themselves; that which is considerable in them is, as they are in their nature and use comely for the duty, and instances of either our obedience or our charity and unity: And it is no less certain what ever indulgence, as to penalty for non-practise of ceremonies, His Majesty's clemency may please to grant to some men of weak minds, and scrupulous consciences in these things, (which Royal charity no good Christian will repine at, provided it be used with meekness and humility, not insolence and factiousness,) yet as to the principle, which the Church of England went by in matter of ceremonies; it is most true and undeniably to be maintained even to the death. That this National Church, as all others, hath from the word of God, Every national Church hath authority and liberty from Christ in ceremonies. liberty, power and authority, within its own polity and bounds, to judge of what seems to it most orderly and decent, as to any circumstance and ceremony in the worship of God; which the Lord hath left unconfined, free, and indifferent in its nature; and only to be regulated or confined by every such Ecclesiastical polity within itself: where the consent of the major part of Church and State both in Councils and Parliaments includes the whole, and may enjoin its rules and orders in these things upon all under its jurisdiction, and within its communion; as well as a Master of a family may appoint the time, place, manner, and measure, gesture and vesture, wherein he will have all his family to serve God with him. But I have gone too much beyond my first design, which was only to consider the book of Common-prayer, and to express the just value I have of it; which truly is so great, that I think the Church of England had far better want the so cried up gifts of particular Ministers, in their prayers, then want the use of the Liturgy; if the question were, which should be laid aside or used; I should for those many reasons before expressed, prefer the Liturgy as the sure, constant and complete measure of public devotions, The ancient Bishops and Presbyters p●aye●s. before any private men's abilities: Nor do I find that anciently the Bishops and Presbyters of the Church used any other, (or very little, and those but short) forms of public prayers or praises, save those which were in the settled Liturgies of their Churches, which were most apt and adequate to every public duty, and to the satisfaction of all sorts of Christians. But (God be thanked) by the divine permission as well as by the custom of this Churnh and His Majesty's allowance, We may have both the Liturgy and Minest as abilities in prayer. people may enjoy, and Ministers may use their own gifts before and after their Sermons in prayer and praises, besides the Liturgy; and sure, as it were pride in Ministers so to prefer their own, as to reject the other; so it were a great folly in people, and an injury to their souls, to be content with one when they may have both; or so to dote on any Ministers private spirit and abilities in prayer, as to neglect the public spirit in the Liturgy; the want of which, as it already appears very much, so it will daily more, in the ignorance, irreverence and uncharitableness of people every where, for want of due fixations of their affections, and illumination of their judgements by some constant light and sober heat of uniform devotion. I have heard it from others, and find it myself, The sad 〈◊〉 following the want and disuse o● the Liturgy. that many aged poor people being now asked very easy questions of their Faith, since the long disuse of the Liturgy, the Catechism, and other plain principles of Religion, as Creed, Commandments and Lords prayer, have confessed they had forgot what heretofore they could have given some good account of. Nor doth the hand of God only punish people by gross ignorance, fanatic vanities and great retrogradations, as to sound and saving knowledge; but by horrible Apostasies also, as to the moral and practical, the equitable and charitable parrs of Religion; yea, and many Ministers leaning wholly on their own presumed gifts, have grown so dull, flat, formal and tedious, that they have brought and taught people to despise both them and their duties, losing the honour and reputation which they might have kept if they had kept within sober bounds: but running out to popular ostentations, they soon lost themselves and the value of sober people, so far, that I have known an aged Minister after much noise and glorying, as if he were the delight of the factious Vulgar, reduced to so low an ebb, both as to respect and subsistence, that having shifted from one sequestered Living to another, at last he was outed of all, and having a great charge (which hastened the armed man of poverty upon him) he made to me with tears and horror of his sad condition this confession, The ingenuous confession of a po●… Minister. That after much tossing to and fro, he knew not now which way to turn himself, or to subsist; that God's hand was justly against him, because he had trusted too much to the arm of flesh, and followed popular applause; that having against his judgement and conscience for many years forborn to use, as other holy forms, so that of the Lords Prayer, for fear of offending some factious and fanatic people; he saw God would teach him to pray for his daily bread by his want of it, and by filling him with his own delusions. Of the Chatechisme in the Book of Comm●n prayer. Not only the Liturgy reviewed and settled by Authority, will be of great use and concern to the good of the Church; but also that short and plain Catechism, which is in the Book of Common-Prayer, with some few other Questions and Answers added to it; that so it might be, if not more complete, yet more explicate and plain to common understandings; and might be distributed into 52. heads, that each Lord's day might have its portion assigned, which every Minister should more or less insist upon, after he had first asked every question in the Catechism, and received the answers from the Cathecumen or younger sort: This would certainly keep up knowledge, as to fundamentals, in all, and advance it both with the elder and younger people; who might easily by His Majesty's command and the care of the respective Bishops and Ministers, be digested (once for all) into two Books or Catalogues, one of the Cathecumen, Two Books of Cath●cumens and Communicants. the other of Communicants; the first rank of Christians to be prepared by constant catechising in the Afternoon for confirmation, and the standard or proof of their knowledge to be the Church Catechism; thus confirmed they might be admitted to the holy Communion, and put in the Roll of Communicants, as an honour and advance to their souls; hence not to be removed or rescinded, unless they be for scandal by the censures of the Church excommunicated, or are self-excommunicated by not receiving at lest once in half a year: The expunging of them out of this Book of Communicants to be public and solemn, as a note of Infamy no less than of Impiety, Impenitency and Apostasy; this method to be begun by every Minister in his charge, taking once for all a particular account of all those people in point of knowledge, of whose defect he hath any cause to be jealous. But I fear to seem more forward, The Au●hors m●tive to these humble Considerations. curious and solicitous, than becomes any private person in these times and in so public a concern, which requires public councils, and these ought not to be forestalled or prejudged. My great invitations to these suggestions are, 1. First, God's wonderful mercy to this Church and State, offering us miraculous opportunities of being happy, if we be not by restiveness and peevishness wanting to his providence. 2. The next is the remembrance of the sore tribulations which we have felt and feared, and which are still summons to all sorts of men, Prince and People, Bishops and Presbyters; that having been so long in the furnace, it is fit all of us should come forth of it well refined from our dross, lest a worse thing come unto us; that God may delight in our constant peace and prosperity, to build us up and not pull us down. 3. My last encouragement is the great benignity and gentleness of our Gracious King, who being loath to grieve any friend or foe, (Trojan or Tyrian) whom His clemency may amend or His charity relieve, is wholly disposed both in His temper and judgement to win, unite, reconcile, bind up and heal all parts, in which is any thing sound sincere and honest; that by His Royal hand and Sovereign touch (as He daily doth on the infirm bodies of many) so on the illaffected minds of men He may work such cures and recoveries, as may make all more devoted to serve God, His Majesty and each other, in all godliness, loyalty, honesty and charity; which is then best done when men's minds by such gentle means being purged of peevish, proud and uncharitable humours, and reduced to a more humble, meek and Christian temper, our public fistulas and ulcers which were fed and inflamed by these distempers, may come to be dried up and healed. Fervent and 〈…〉 a m●st 〈…〉. A mercy to be obtained, followed, and perfected, by our prayers; and to which no supplications will be more effectual, than the devout authoritative and uniform use of the Liturgy or common-prayer, in the Church of England; which unites all honest minds, includes all our common necessities, craves all spiritual and temporal supplies, keeps Christian's warm in their love to God, in Loyalty to their King, and in their charity to each other; it daily propounds the summary of all necessary religion, The excellent use of the Liturgy. it lays and confirms in the minds of the meanest people the foundations of sound faith and saving knowledge, according to God's word; it is so complete for duties to be done, graces to be obtained, mercies to be enjoyed, both here and hereafter, that I doubt not to affirm this truth of the Liturgy, That if the common sort of people duly attend it, judiciously learn it, and conscientiously live up to the duties and graces there proposed to them, (of which Ministers particular prayers and sermons are but either Commentaries, Repetitions or Paraphrases;) there is no doubt, but they shall please God, and be well prepared for an happy death, and blessed eternity. To the advance of all which excellent duties, The way of England's happiness in Church and State. uses and ends, nothing (next the grace of God on men's hearts) will more contribute then Ministers grave, reverend, deliberate, pathetic, devout, and constant using of the Liturgy (with and before their own prayers) as an excellent means by little and little to edify common people by frequent inculcations in faith and charity; also to bring in and preserve a good harmony and correspondency among the Clergy; who for many years have sounded so confusedly and awkly, that they were like bells rung backwards, in a conflagration or scar-fire. Lastly to consolidate the public peace of this Church and Kingdom, by the uniformity, industry, and sanctity of Ministers godly lives and orderly labours; which I hope will in time (by God's blessing) so move the piety and holiness of all other estates and degrees or Nobility, Gentry, and Commons, (after the great example which His Majesty's charity hath given) that they will find out some way of effectual augmenting poor Ministers maintenance to some such ingenuous competency as may become both the worth of an able and painful Ministry, and also the piety and munificence, of this populous and opulent Kingdom, this great and mighty Nation, whose glory is to be furthest from idolatry and sacrilege, from a superstitious and penurious Religion; from an ignorant, idle, and indigent Ministry. The competent support of which would be a work as of great gratitude and acceptance to God, so of infinite good to people's souls, no less then to the honour of the Nation, and the advance of the Reformed Religion every way, in the verity of our doctrine, in the solemnity of our devotion, in the dignity of our Ministry, in the sanctity of our duties, in the stability of our government, and peace both Civil and Ecclesiastical; for that makes Ministers unquiet when they sit uneasy, and hope for private benefit by public troubles or popular complyings. The authority and efficacy of the Evangelicall Ministry is as necessary to a just magistracy, as the string is to the bow, or the compass to the ship, or the Sun to the world, or the soul to the body: For a Nation without lawful Magistracy, or Magistrates without true Religion, or true Religion without a worthy Ministry, or such a Ministry without ingenuous maintenance, or such competent maintenance without uniform diligence, are such solecisms in reason, and inconsistent with true policy as well as piety, that they tend to nothing but contempt and confusion: For the verifying of which we need go no further than our own late miserable experience, sufficient to make any Nation and Church wise by its woes for one Age or Century at least, unless it be condemned to such fatal infatuations, as make men forsake their own mercies, and pursue lying vanities, as either ignorant of, or enemies against their own and their posterities happiness. FINIS.