BEATEN OIL FOR THE LAMPS OF THE SANCTVARIE; OR The great Controversy concerning Set Prayers and our Liturgy, examined in an Epistle to a private friend: with an Appendix that answers the Parallel, and the most material objections of others against it. Unto which are added some useful observations touching Christian Liberty, and things indifferent.  1 THES 5.21. 
Prove all things [but] hold sast that which is good.  IAM. 4.3. 
Ye ask and have not, because ye ask amiss.  MAT. 6.9. 
After this manner therefore pray ye.  
Requirit eliam aedificatio & ordo Ecclesie, ut ad preces publicas, cert is non tantum diebus, sed & horis fideles conveniant, in quibus etiam nec illicitum, nec inutile est, certam precum ordinararium for mulam usurpare, modo fiat absque superslitione.  Disputat. Theol. Festi Hom. Eccles. Lugdun pastor. adversus pontificios, Disput. 68 num. 5. Peter Martyr loc come clas. 3 c. 5. sect 6. 
Cavenda etiam infirmorum scandels, quibus ita accommodare te d●bes, ut sacilius à sua infirmitate ad meliorem statum traducantur. Quod si tua servitute abuti voluerint, ad suam infirmitatem defendendam, ne redigaris sub eorum potestatem: tua utere libertate,  
LONDON, Printed by I.D. for I.W. and are to be sold by William Beesley in Charles street in Coven garden near the Peates. 1641.   

TO THE RIGHT HONOURABLE WILLIAM Lord PAGET, Baron of Beau-desert.  
Right Honourable and my very gracious Lord,  
AMongst the rest of troublesome Petitioners, I most humbly address my suit unto your Lordship, hoping to find a protection, in your justice for my Cause, in your Goodness for myself. Of all those grievances that have opened the mouths, and sharpened the pens of Complainants, none can be greater than to have our prayers turned into sin. And yet this is done in effect, and by those too, that would needs seem Pillars of the Church. Their dark perspective cannot survey hearts, and yet men's devotions are doomed by their act of Reprobation. 'Tis the common form is quarrelled at, and through the paper sides of that, they wound the chief (because public) practice of your piety. Something I have written formerly upon this argument, that proved not altogether unsuccessful; What discharged itself then, under a private superscription, now requires a public Dedication, and in that imploreth Patronage: and whiles your Lordship holds up a shield before it, you do but the right of self defence to your own conscience; you do but vindicate the reputation (and how dear should that be to you!) of your own reasonable service of God. This advantage I shall procure from your name, (which is not more honourable in the Nobleness of title, then of desert) that I shall have the credit to be read, and to be believed. For, as 'tis known you will not have a hand, so it may be well presumed, that you would not willingly have your name in a cause that carries an appearance of injustice.  
The Lord preserve you to his glory, and the good of Church and Kingdom, and bless you with the blessings of this life, and that which is to come; as it becometh him to pray, who is  
Your Lordship's most humble servant, and Chaplain. L. Wemocke.   

To the Reader.  
REader, before thou proceedest any further, let me salute thee at the door; and acquaint thee with two things for thy satisfaction. The first concerns the matter; the second concerns the publication of this discourse.  
There are but two sorts of evils in the world, the one of sin; and the other of punishment, and both these are fastened upon our Liturgy. Some fly from it, that can wink (I am sure) at greater appearances of evil; In their opinion it is sinful to communicate in the use of it. Others (that would seem to be of a milder temper) would have this used rather as a rod of Discipline then as a rule of devotion. If any (though it please God to deny this supernatural gift to him) prone insufficient to discharge the duty of prayer in a conceived way; they 
* Smect. pag. 14.  would have it imposed on him as a punishment, to use set forms and no other. A strange thing that this wholesome provision made for the advancement of God's glory and the benefit of the people in their Regular service of God, should be turned into a Schedule of penance for the shame of the Minister. By this we may perceive what disesteem they have of a set form of Prayer; But whither it be guilty of so high a provocation, the ensuing discourse will (as I suppose) determine. My confidence is not so transcendent, as theirs, that pretend a commandment of the Lord, for their assertions: 
1 Cor. 7.25.  Yet I give my judgement as one that hath obtained mercy of the Lord [hitherto] to be faithful. Sure I am, our Liturgy hath passed the muster often, and marched thorough a field of untainted blood, under the conduct of many glorious Martyrs: And 'tis pity goodness should be ever the worse reputed for being of a diffusive nature; and yet we see Manna, of a heavenly descent, and at first accordingly entertained, with the sociable affections of delight and admiration, even this, when 'twas grown common (notwithstanding ministered by the hands of Angels) became loathsome; Howbeit the change was not in the bread, but in them that gathered it. We see Gods Attributes are never the less glorious, because communicable. But our comfort is (and yet it should be our sorrow also) that some of those which except against our Liturgy, are not very well affected, to that prayer of our Lords own making. It were to gather grapes of thorns, to expect their liking unto any that are not wound up with their own key, and made tuneable to their humour. Whole Squadrons of Quaeres are set in battle array against us; but I hope those shall never so much triumph over reason, as to lead the public forms of our devotion captive. If every trivial claim were a good plea, against those that are settled in possession, we should then have no petitions but for warrants of ejection. 'Tis true a fardel of grievances have of late been extracted out of the book of common prayer; but 'tis with as much faith, and as good success, as the Philosopher's stone is by the Chemists, from the Sun, the Moon, and Mercury. Yet this blaze (kindled of Stubble not worth the gathering up to the scandal of our Religion) hath warmed and strengthened the hands of our adversaries, that were before enfeebled, and by the light hereof, they see into the distempers of men's bosoms to their advantage.  
Two days are not yet expired, since I heard a Papist upbraid the folly and injustice of one of this way, that they did inflict punishments upon the Catholics with severity for not frequenting that Service of the Church, which themselves disgusted. Those passages at which offence is taken, are not so considerable, that we should need to fire the beacon upon their discovery, as if a whole army of Church-trained soldiers were to be raised to encounter them (though I confess, in other respects, this might be very useful.) The honourable house of Peers hath set a watch 
* The Committee for Religion.  of so many flaming eyes piercing into every quarter, that. 'tis scarce possible any scruple should escape unweighed. Whosoever stumbles at the stone of scandal, may there find hands enough, both ready and of ability to remove it. Me thinks this might be a super sedeas to all paper quarrels, that they have the Sovereign horns of such a sacred Altar to repair unto for Sanctuary, where all doubts may as well have a calm, as they shall have a just trial. We do see the honourable Court hath done the Dominical letter justice, for whereas it had worn black too long, (for the funeral of that Sabbath, which was not dead but slept) now it is reinvested in a festival robe of scarlet. And other things abused, if they find no redress here, will appeal and cry to a higher throne for vengeance. That Liturgy which hath been sent of so many sacred messages to heaven, and so often had Audience with the Almighty, does their errand daily, who are enenies to her employment, and will be as ready to join with the word 
* john. 12.48.  in their judgement hereafter, as it is now to cooperate in the work of their Salvation. If we see some passionately religious, against this useful and holy furniture, this wind (though it blows with an high gale) should not shake the well settled. St Paul adviseth us, not to admit of Zeal, but upon trial and distinction. 
* Rom. 10.2. Gal. 1.14. Gal 4.18.  That zeal of God's house that eats up us is well qualified: 
a Psal. 69 9  But that Zeal in us, which eats up God's house is not commendable. Zeal, is like fire, a good servant but a bad Master, even in matters that concern God's worship. 
b john 16.2.  When the blind zeal of Saul flamed highest, it burned up the Church of God; 
c Act. 9.1. Phil. 3.6.  It was well observed by a most learned man of our Church, that 
d Hooker Eccles. Polit. l. 5. §. 3.  zeal except it be ordered aright, when it bendeth itself unto conflict with things either in deed, or but imagined to be opposite unto Religion, useth the razor many times with such eagerness, that the very life of Religion itself is thereby hazarded, through hatred of tares, the corn in the field of God is plucked up. And with this agreeth that of another worthy writer in a work set forth lately amongst us: 
e Mr. Leyes Sunday a St bathe in the Preface.  There is, saith he, a sinister zeal in some against superstition, which proveth many times prejudicial to the practice of Religion. For (as our late learned Sovereign hath observed) under colour of weeding out superstition, it will pluck up by the roots many plants of paradise 
f K. james his Cign. cant p. 8.  If any man hath gone about to repair Rome amongst us, this hand (that knows no artillery more offensive than the quill) is as ready as any other to cast the first stone at him. But as I must curse him that brings one stick to re-edify the Popish jericho: 
josua 6.16.  so (upon the instigation of the same conscience.) 
Gen. 11.7.  I shall endeavour to confound their language that would build up Babel. We shall find the common maxim true in this case, 'tis no thriving way to frame new buildings. And there's no probability of good success, where not so much as the Model is agreed upon. Our Ancestors, thought it good husbandry to reform and repair, and yet (God be thanked) we that succeed have no great cause to complain against them for dilapidations. Though I am confident, there are more blood-shotten, then tender eyes that complain amongst us, I could wish the Church were purged from all the dust that is offensive. But I am jealous a new Broome let who will make it) will not sweep so clean here, as is imagined, Besides, why should any man dream of a new way to prevent offences when God himself hath revealed a necessity of their occurring? 
Mat. 18.1.  Shall we disbeleeve God's word? Or can we disappoint his purpose? Let us (as fare as we can) improve those divine directions that are authentic, and leave the success to the Almighty. They are decived that think to make the Church on Earth, 
Heb. 11.10.  triumphant. We must remove to that city, whose maker and builder is God. before we find perfection: and when no blocks; obstruct our way, to remove straws is but an impediment to our progression. God preserve my eyes clear from beams, and I shall be content to dispense with atoms, that are unavoidable in this state of imperfection.  
In the next place let me tell thee Reader that this discourse was never designed to face posts and doors but to settle souls and consciences. It was at first intended for the satisfaction of a private friend, but is now made public for the view and I hope, for the use of many: And I'll assure thee, it had not come forth in Print, had not the Author been pressed before it. His modesty was not of proof to resist, or at lest not of ability to prevail against that importunity that assaulted him; therefore look upon it, but as upon a poor spoil that strength hath forced from weakness. Perhaps thou wilt not find every knot untied here: The Author knew that hath been performed by sundry hands of more skilful dexterity. Many such pieces have been discharged already to the battering down of the strongest Holds erected by our adversaries, and 'tis a work may require a volume which cannot be comprised in a short Epistle.  
This relates chiefly to such scruples as as were suggested and objected in a private conference, and though it may seem of no small value, yet considering the coin that pass for currant on the other side, I find it may be put into the balance with them, without allowance: and yet because the law affords that liberty, it might be construed too much presumption, in me to neglect it.  
Farewell.   

A PRIVATE EPISTLE to a Friend.  
SIR,  
AS you have been accounted a burning and a shining light amongst us, so I desire you would still justify that opinion, by continuing your flaming and devout appearance in the Candlestick. For (not to flatter you which the sincerity of my love forbiddeth) I assure you, many begin to think you are no star, but a Comet that can blaze no longer, because they see you are not fixed. And I must tell you this wand'ring in mists and darkness will give just cause to the wise observer to suspect you for an Ignis fatuus. You were lighted up for the church, and will you put yourself under the bedstraw.  
I wonder of how many Articles your creed consisteth. If you retain the ancient Twelve, they are a jury will condemn you. But surely you have of late abridged your faith, & omitted the Communion of Saints, or else you profess to believe more than you can find in your heart to practise. If your heart and tongue confess this branch of faith why do your works deny it? He is not well affected to the inward communion, that separates from the outward, when it may be held with a safe conscience. Open and unanimous profession hath been the holy ostentation of God's true Worshippers.  
I am sure you will not embrace Rome, for you know too well that were to seek fellowship with unfruitful works of darkness, whether will you go? you will not communicate with us, & yet you are afraid to renounce us. Me thinks you multiply their number, whose humour will neither let them go to Church, nor be at home; For you are gone out from us, and yet you will be of us. 
Revel. 12.  Had the Dragon stirred up persecution, and driven your mother into the wilderness, or into woods, when she was in travel with you, you might have plucked some figge-leaves there to excuse your invisibility. If you be a member of our Church as you profess yourself; why must you be concealed? The secrecy and sheltering of parts, 
1 Cor. 12.23  is (in Saint Paul's opinion) an argument of their uncomeliness, as well as a sign of modesty.  
Do not think you may be betrothed to Christ in a wedding garment of your own fashioning. Clandestine contracts are not fit for Christ's Spouse, 
john 18.20.  and therefore 'twas long ere the Church did admit of private Baptism, and still private Eucharists are rejected, where public ones may be administered, by the Orthodoxal Churches. 
* Aditus missis privatis est patefactus quae excommunicationem quandam magis referrent quam communitatem illan● à Domino institutam. Calvin. Inst. lib. 4. cap. 18. § 7.  A devout soul may discourse with Christ, and Christ may make love to her in private, but when he concludes the match he will have the contract published, and his wedding celebrated with a solemn visibility.  
But I perceive where the shoe pinches you; 'Tis our set Liturgy that is offensive because you think it bereaves you of your Christian liberty. Is it so? I am sorry that threadbare cloak worn for colour sake is so much in fashion. Had the primitive Christians, that lived under the iron Age of persecution, had they had such forms prescribed them, under a command of exact obedience, doubtless they would not have complained against them as pressures upon their liberty, but have construed them as happy licenses for the exercise of their Religion. They would have kissed those hands of Authority, that had thus restrained them, and worn such chains about their necks with a cheerful freedom. I would we had as much of their Zeal, as they wanted of this our happy Liberty.  
Your quarrel to set prayers and to our liturgy in particular, is but the same which St. Peter had to the sheet which was let down from heaven to him, viz. because you think it brings you things common and unclean. I wish this discourse may be as a voice from heaven to awaken you out of that fond distemper, that you may arise, and eat. If you do not, yet I am persuaded our devotions will be received up, in this vessel into heaven.  
I know you have not so resigned up your reason to this opinion, but still you have reserved to yourself a power to desert it, when you see it overthrown upon fair grounds. If not, you will manifest by effect, that only for an opinion of liberty, you have altogether quitted the freedom of your judgement.  
Halt no longer between two opinions, be something either fish or flesh; and live wholly on the land, or in the water. Hazard not yourself alone in that new found way, you treavell in. Either return to us, or make me your Proselyte to bear you company. I'll assure you, I am loath to leave you, though you make a light matter of it, to forsake a Church. I am contented to go along, if you can assure me, I shall have God's speed with me. But if you cannot pass that assurance to another, I doubt you have not obtained it fully for yourself; and if it be so; I should think it pains well bestowed, if I could make myself an instrument of your diversion. For which purpose I have here sent you certain considerations, that may happily prove a Remora to your ship, and cause you to sound a retreat, and return to your former station.  

The Considerations are these.  
I come into no house, but I meet with a Manuel of devotions, a poesy of godly prayers, Helps to devotion and the like. And I conceive this is like a Passeover-marke, to secure the family from the destroying Angel. Did not the Saints that bond up these bundles of Hyssop dipped in the blood of the Lamb, to besprinkle our souls, did they not do well in it? Who doubts it? And if it were well done their forms were lawful and useful to us. I wonder any man can shelter himself from such a cloud of witnesses? Did they compile these for the use of themselves or others all is one the argument will hold strong for a stinted form of prayer.  
But we have a more sure word of prophecy to confirm us, might Aaron or his sons bless the people as their own fancy led them? they might not, there's a form extant of Gods own prescription, and a strict charge laid upon them to observe it, Numb. 6.22. etc. And the Lord spoke unto Moses, [there's the Author,] Speak unto Aaron, and unto his sons, saying, on this wise ye shall bless the children of Israel, saying unto them, [than comes the form) The Lord bless thee and keep thee: The Lord make his face shine upon thee, and be gracious unto thee. The Lord lift up his countenance upon thee, and give thee peace.  
When thou comest to the house of God look to thy foot says Solomon Eccles. 5.1. 2. he drives at our expressions as well as our affections: so he unriddles himself in the words following, Be not rash with thy mouth etc. An I am sure they are those upon which our souls do travel into the hearts of others. The Prophet bid the people take words with him, but they may not be their own choosers, Turn unto the Lord and say thus unto him etc. Hosea. 14.2.  
If we take the wings of our thoughts and ascend to the Church Triumphant we shall find that those burning lamps of zeal, the blessed Angels of God, never ring those changes in their devotions. They have a perfect knowledge and large hearts to express their thankfulness to their maker, 
Exod. 15.1.  and yet they think it no disparagement to sing a song of Moses setting, while he lived this in valley of tears, Revel. 15.3. 
* In the margin of Bibles.   
That song spoken of (Revel. 5.9.) is not styled new in respect of the matter or composition, but because the joy of the Choristers is uncessant in its satiety. How often do those flaming Seraphins repeat their Allelujahs and yet not guilty of a vain Tautology. 
Revel. 19  Why hath the spirit of God indicted so many Psalms of praise and petition? not so much to be rules of faith as forms of devotion, and so David and his followers ever used them.  
But to produce evidence beyond exception, our Saviour himself prescribed a form that was always had in veneration, else the Canker-fret of superstition could never have eaten so deep into it.  
Let not us run so fare from the folly of the Church of Rome, till we be driven into the other extreme by Antiparistasis. I know there is a safe medium betwixt the pinnacle of the Temple, and headlong precipitancy: and it is Satan tempts and carries men from one of these extremes to the other, while the golden means is rarely pitched upon. Let not Our Father be excommunicate because others have played the Harlots with Pater Noster. This is a sum and rule to teach us to compile our devout thoughts into form and method: and the holy scriptures are not without precedents to this purpose. A form is the first furniture that Timothy must provide for the house of 
a 1 Tim. 2.1. I exhort, ['tis not that you pray for all but] that first of all prayers be made for all men, they must be made i.e. set prayers.  God.  
Saint Paul prayed thrice against one infirmity, and if we pray for the same thing, why may we not use the same words? Do we pray to redress our language or our wants? or is God taken with the variety of our expressions? Surely Christ would then have used it in his Agony. He prayed earnestly, and yet said the same words 
b Mat. 26.44.  Why should the holy Ghost tell us this, if it were not for our instruction? Let a man use the oldest forms of prayer extant (if no prejudice lie against his person, and his intentions be undiscovered in this trial) and you will find they sound as well in your ears, and I am persuaded in Gods to, as those extemporary ones, which pretend the prerogative of a free Spirit.  
You do but put yourself into more private Chains, while you seek to obtain your liberty. Let a man pour out his soul with never so much freedom, yet his words to others are a stinted form, and set limits to his Competitioners that assist him.  
Do you think that God sheds and infuseth the Spirit of supplication into all his Saints in that measure that he did the gift of prophecy into the Apostles? That's a privilege proper to his extraordinary ministers, whom he furnished with immediate and infallible inspiration. The ministers of the Church that wait in Ordinary, have no gifts conferred upon them, that exempt them from means, meditation, and industry, much less can others of the Saints pretend to such an absolute assistance.  
'Tis confessed that a Habit of prayer may be acquired by use and exercise, and this is the holy usury, by which we make a gain of grace infused. But then I must tell you this very Habit is an Idea, an internal model, or platform of prayer, if not, it must needs be Mother of a disorderly and deformed offspring. So that this very habitual prayer hath a formal 
d Rom. 2.20. Which hast the form of knowledge and of the truth in the law.  impression in the soul, as well as that other hath in paper, & hereupon the mind (as 'tis often styled in Scripture 
e Apoc. 20.12 ) is in stead of a book to him that prayeth; And therefore thus much must be granted, that if a blind man officiates according to a set Liturgy, he prays with as much freedom of Spirit, as he that utters nothing but the dictates of his bosom.  
We busy our thoughts to sum up and suggest our wants before we address ourselves to our devotion, and why not our words also? without the first we know not what to ask, and so are apt to run beyond our line of sobriety, with the Sons of Zebedee, Mat. 20.22. without the latter we know not how to ask, and so stand upon equal terms of exigence with the Disciples when they besought Christ to prescribe a form for them, Luke 11.1.  
'Tis the work of the spirit to give the affection, rather than the utterance of prayer, we have tongues of our own, we want but a gracious affection, to employ them. Grace doth not destroy, nor exempt, but perfects nature. God indeed must open his prophet's lips before his mouth can show forth his praise, because he gives both authority and ability to his ministers. But I do not remember he is any where said to give the tongue, though he be said to give the Spirit of supplication. And this Spirit helps the infirmities of our hearts rather than those of our language.  
The Messengers of God are assisted by the Spirit as well in preaching as in prayer, and yet we see their best Sermons are set, or written ones. God will have his Prophet eat the Roll, before he utters it. Ezek. 3.1. And 'twas no blemish to 
a Rom. 8. That of Psal. 45.1. my tongue is the pen, etc. and Luke 12.12. and St Paul his door of utterance were gifts extraordinary.  St. john that he was commanded to eat the book before he prophesied, Apoc. 10.10. If the Church by the Spirit of God assisting it, put a Liturgy into our mouths, why can we not digest it.  
Is it a form you stick at? The words of every minister you join with do confine you. Is it the intention of the minister you call for (which you suspect is wanting in a familiar form?) that is Popery. God's promise hath entailed his grace upon his ordinance, not tied it to the qualification of the instrument. Is it the repetition of the same prayer that is offensive? Christ said the same words thrice in prayer almost without intermission. And if you will read a Chapter, or hear the doctrine of salvation, read familiarly to increase your faith, why will you not make yourself familiar with a form of prayer to exercise your charity? especially considering the heart doth her work with more attention, when there is least employment for the understanding, 
* See Granods advise for meditation.  The soul should not be in travel with words, when she is conceived with devotion.  
Do you scruple at authority which commands it, as if that bereft you of your Christian liberty? Consider if yourself have not had a singer in this hand of Authority, and so are become a Lawgiver to yourself. There is not a member of the Kingdom, but is interpreted to consent to the Acts of the three estates of Parliament, which have confirmed our Liurgie. Did you protest against it or any for you, when it was a voting? If you will be like others of the Saints of God, why should you except this chain.  
The Gospel will admit of some compulsion, [Luck. 4.23.] and nothing but obedience can exempt you from it. 
a Gal 5.23. Outward obligations do not violate our inward freedom. Spiritualis libertas cum politica servitute optimè stare potest, Calv. Instit. l. 4. c. 20. §. 1.  The Law is not made for the righteous. There is freedom indeed in in Christ: What no law therefore? no Commandment? Yes, but 'tis not grievo s, and therefore can consist with liberty. There is a constraint of love as well as of Authority [2 Cor. 5.14.] And yet you know that affection doth not so arrest the will, but bail is ever put in, that preserves the freedom of her working.  
St. Paul saith, Let all things be done to edification. Let all things be done decently and in 
b Necesse est ut in domo deiomnia ordine fiant cujus ordinis una quidem est universalis ratio ex verbo Dei petenda, sed non una et eadem forma quibusvis circumstanitis conveniens. Beza Confess. fidei. cap. 5. §. 17.  order. These general rules bind you to every particular that the church enjoin when those ends he prescribes (and no other) are directly aimed at, though the things so ordered be indifferent in their own nature, else why is the Apostles charge so peremptory and imperative, let it be done, saith he, without contradiction, without scruple.  
He is no obedient, Son of the Church, who contemns that Motherly Authority, wherewith Christ and his Apostles have invested her. And therefore the Apostle who upon just grounds contended most sharply for his privileges obtained by Christ, yet even he seems to chide and control this tempest that you have raised, and to becalm that Sea, that grows too boisterous, to be confined within those limits that are appointed for it. Hath Christ made us free? then we are free indeed, but let us not use our liberty, (saith the Apostle) for an occasion to the flesh, Gal. 5.13. 
c Quae in altis libertas est, in alijs 〈◊〉 vocatur. Quintilian. Nam fi●●i potest, dum sector carnis libertatem utt● cidam in duram servitutem qua ventris g●●● aut libidints, pravarumque effectionais meipsum mancipium abjectissimum faciam. Pet. Mart loc. come clas. 3 Ca 5. §. 6. et p●u lo post. Cavendi sunt in terim affectus, ne illis nos ipsos subijciamus. Some have reckoned fornication amongst things indifferent, whom the Apostle confutes 1 Cor. 6.13.  Much less for a cloak of maliciousness, 1 Pet. 2.16. Lest by any means it become a stumbling block to them that are weak. 1 Cor. 8 9 Here by the way, give me leave to note thus much concerning Christian liberty, and weakness. They were in those day's things inconsistent, and in such opposition that they did even mutually expel each other, but now they are become termini convertibiles, and of so near a relation that this weakness, is made the exegesis, or explication of that liberty. Those which were well acquainted with the nature of this happy freedom, that knew from what thraldom Christ had vindicated, and unto what glorious prerogatives he had restored them, those were never scandalised 
d Non enim offendentur si fortes fucrint. Pet Mart. loc come. clos 3. c 5. §. 6.  at the use or omission of any thing indifferent, they were not apt to take, though they might unadvisedly stretch the line of their liberty (beyond that which was expedient) and give offence to others, as it appears, 1 Cor. 8.7.9. unto the end, and in other places. 
e Rom. 14. per totum.  This infirmity in those days proceeded from want of knowledge. (Ignorance I confess) was the mother of that frail devotion. But now Christian liberty is become the mother, and knowledge the very midwife to this weakness. And they that would be the most knowing, think they cannot maintain the great Charter of privileges, which Christ hath left us, unless they pretend to be wheeled with the Bias of a weak and tender conscience, we have a saying, that if a horse knew his own strength, he would never be tamed: I am sure to make the knowledge of our Christian liberty, 
* Consequitur cum abuti christianae libertatis bereficio, qui vel suis magistratibus vel prepositis suis, sponte non paret vomino, Beza Epist. 24 ad pereg. Eccles in Angliae fratres. Pij autem hominis est, cogitare sibi liberam in rebus externis potestatemideo esse concessam quo sit ad omnia charitatis officia expeditior. Calvin. Instit. lib. 3.6.19. §. 12.  a means to abuse it, is too much to resemble the horse and mule that have no understanding, whose mouth must be held with bit and bridle. I confess, I cannot think that the things which God hath left indifferent to us, can (though armed with man's Authority) shed a perpendicular influence into our consciences, neither can I like to have them urged under an Anathema, as if their omission were a demerit in God's construction, that makes us liable to damnation; yet I know the Church hath a power (which is not to be contemned) to appoint such things as tend to the outward decent and orderly frame of policy.  
'Tis the Apostles charge Gal. 5.1. Stand fast in the liberty, wherewith Christ hath made us free: but Christ hath not purchased our immunity from every ordinance of man, they are still in force, and therefore We must submit for the Lords sake, 1 Pet. 2.13. and if so in things civil, why not in things appointed for the advancement of the Lords glory? No man doubts of the Magistrates power to enjoin a fast (except those by whom magistracy itself is denied) and a fast is cultus divini adminiculum, an appendix, yea an assistance to God's worship, and why may not other helps to devotion, (as forms of prayer are) be imposed upon us? That Religion which allows them to be enjoined, commands them to be observed.  
If we were to take the Character of those weak ones (in the New Testament) which are fenced in with a hedge of Apostolical precepts, lest they should be wounded with scandal about things indifferent: we should find no indulgence given, none demanded, for an omission or relaxtion, for the freedom to use, or not to use things prescribed, for order, for decency, for edification in the Christian Church Their weakness inclined them to the other hand of supererrogation, if I may so call the practice of that Ceremonial Law, which was dead and buried with our Saviour. Their weakness was, that they desired still to walk in a vain shadow, and therefore vain, because now the sun himself had appeared in his meredian brightness. These were those that are borne up by the hands of the Apostles, lest they should dash their feet against any stone of scandal, as it appeareth in the quotations in the margin. 
* Rom. 14. 1 Cor. 8.7.9. Gal. 5.1.2 Act. 15.20, 24, 28, 29. Act. 16.3. Act. 18.18.  In other cases the Apostles condemn the abuse of christian Liberty, as as a turning of that grace of God into lasciviousness, as was before observed.  
A conscience truly weak and scrupulous after an humble and diligent search for a satisfactory information, may challenge our charitable and christian condescension: But there's no yoke of bondage, that doth so much entangle us, as the wilful and froward obstinacy of an intemperate humour: To return whence we have digressed.  
If a constant form of prayer be a vain repetition, we must condemn the Saints of God in all ages, the Church triumphant, and Christ 
* Christ used that great Hallelujah which the jews used at their Passover. Mat. 26.30. Vid. Bezam. Sup. Mat 26.20.  himself.  
We of the same Church must not only speak the same thing in respect of Doctrine, but also with one mind, and one mouth glorify 
b Rom. 15.6.  God. Which is done as well (if not more) in prayer then in preaching. A harmony of confessions ring a loud peal in the ears of men, and a sweet one in the ears of God, when all the devotions of a whole kingdom are twisted into one Cable, it must needs be strong and almost invincible with the Almighty.  
You will say, he that ties us to one form of prayer, in the Church, might with as much reason tie us continually to one and the same Sermon. I answer the comparison is lame, being made between a form of prayer, that is, (or may be) perfect in all parts essential, and a sermon that consist only of some few points of doctrine. Let face answer face in your comparison, and institute it, between prayer and doctrine, (as it should be) and then the argument will of itself fall to nothing For thus it must run (if you will make reason of it) All things necessary to salvation may not be preached at once, therefore I may not at once pray for them. And now we may discover falsehood as well in the Antecedent, as in the Consequence. Falsehood in the Antecedent, which says all things necessary to salvation may not be preached at once; May not? Who says so? Hath God forbidden it? The whole Scripture is God's epistle, whereby he discloseth his mind to us. 'Tis his intent (and that witnessed by command) that we should read it over. If you could have the patience, or the minister take the pains, it might be dispatched at once. That they are delivered to us but in parcels is our own fault, but God's goodness; for God willing more abundantly to show to the heirs of promise the riches of his goodness; doth fit his yoke to our necks, that it may be easy, distilling his heavenly doctrine in the ministry, by proportions suitable to our capacity, and suspending the rest till our infirmities may admit of another measure. Christ spoke the word, pre anditorum Captu, as they were able to hear it, Mark. 4.33. And he tells his Disciples, joh. 16.12. I have many things to say unto you, but ye cannot bear them now. The best soil may be over-seeded: and therefore the prophet saith, precept must be upon precept, precept upon precept; line upon line, line upon line, here a little, and there a little, Isaiah 28.10.  
Thus you see 'tis not so much God's will, as our own frailty that renders us uncapable to carry away this gold, as 'tis compact in the wedge; we must take of the Lamb according to our eating, proportionable to our faculty of digestion. The Commandements of God are exceeding broad, saith David, it will take up our whole life, yea eternity to survey them: But we are little shallow vessels, and may pour out our whole souls at once in prayer. And hereupon we see our saviour who preached so many sermons, taught us but one form of prayer. Oh let me escape to this Zoar, is it not a little one? and my soul shall live:  
The end and the means by which we attain unto it, make up that string on which we hang all our petitions, as so many holy jewels. The end hath a double aspect, God's glory and our own salvation. The means are woven of a party coloured thread. Some directly tending to that end, others removing obstacles that would hinder us. The direct means are our obsequiousness to the will of God in chief, and accommodations for this life as subsidiary; we desire but two sorts of obstacles should be removed: those are the evil of sin, and the evil of punishment. All these accomplished set us above mount Nebo, they give us possession of the heavenly Canaan: and all this Christ hath summed up in six or at most in seven petitions. 
The Lord's prayer.   
Preaching hath a larger field, or scope then prayer to run in. I may preach of the Virgin Mary. I may no more pray for her, then to her. I may not pray for the dead, though I preach a funeral sermon. These two duties are like the two sisters that entertained our Saviour; preaching like Martha is cumbered about many things; prayer like Mary sits quietly at the feet of Christ in possession of the better part; and why should it be so often taken from her. We think it a great sacrilege, in rude Soldiers, to ravish a prayer book from the hands of a Disciple and make a spoil of the devotions of their captives.  
If you will still contend, that the comparison may hold between prayer and Doctrine, than our prayers not only may, but must be stinted, for we are tied to a form of doctrine, and if an Angel from heaven should bring any other, we must reject it. 'Tis a form of prayer you desire should be renewed, I am sure you would not have every Sermon a new form of doctrine. Why may we not say the Collect, as oft as the Epistle our of which it is taken, and to which it is ad-apted?  
But to drive this nail home, and fasten it it upon yourself; you could have said nothing more directly against the extemporary prayer you sue for; For the best sermons are elaborate, and your divine Orator must study to retain the form of sound words. 
Tit. 2.8. Sound speech that cannot be condemned.  Let Solomon award this difference, and submit to his determination. And because the preacher was wise; he still taught the people knowledge, yea, he gave good heed and sought out, and set in order many proverbs. The preacher sought to find out acceptable words (or words of delight) and that which was written, was upright even words of truth. Thus saith the inspired Oracle of wisdom, Eccles. 12.9.10. And the Prophet denounces a curse against him, that doth the work of the Lord negligently. 
jer. 48.  Shall we be less careful to compose ourselves in our addresses to God, than we are in our discourse to men?  
You will say, we have emergent evils which a set form can neither include, nor provide for. I answer [Ecclesia non judicat de occultis,] it may include them as fare as the Church can discover them, and she cannot be less conscious to them, than a private person, if they be public and notorious. If it be not convenient that the Church should know them, 'tis not necessary, she should provide (in her public service) an antidote against them.  
Christ knew the chief wants of his Disciples, when they begged that faculty and form of prayer, yet he delivers it in general terms because it should be public; and such must all our prayers be, when our charity walks from home, (as it ever should do at the hour of prayer) and fetch in our neighbours wants also.  
If you will wove all private wants into your public devotions, you must make the minister the secretary of your thoughts, which you cannot do, but by doing what (I am sure) you will not, viz. by introducing Auricular confession.  
Upon special occasions which the Church takes notice of, she applieth a special remedy in part of her service, as in time of war, and the needful time of sickness: But to comprise the particular necessities of every member of the congregation were impossible, and to contract all our devotion to the disposition of one, were incongruous. It had been an unseasonable charity for Christ to have spoken plurally (as all public prayers must do) Let this Cup pass from us: that would have employed a partnership in his sufferings. When he trod the wine press alone, it was requisite that his devotions for it should be made by way of sequestration, and therefore he withdrew himself from his Disciples. S. Paul's thorn might have wounded the sides of the weak disciples, if it had been inserted into a public form of prayer.  
If we knew how to pray as we ought we might expect a form absolutely perfect: but we are denied that grace, and yet God supplies that want with his Spirit helping our infirmities. This spirit makes intercession for us with groan, not audible, to fill up a great hiatus, or supply the defect of an extemporary expression, not occurring presently: not Audible to be heard of men (though that be the Pharisees sickle to reap the cares of men's good opinion) but they are groan unutterable, our bosom infirmities and the groan of the Spirit for them, are not communicable to the congregation, but to God only, who knows the mind of the Spirit, Rom. 8.26.27.  
There is a form (as I remember ascribed) to Xenophon. Grant us this day, things that thou knowest to be good for us, whether we ask them or ask them not, and turn evils from us, though we do ask them. Yea, that form of Christ's own setting (which the Church hath ever acknowledged the most perfect: and therefore so frequently and not impertinently used it in her Liturgies, to supply the defects of her other prayers) yet even this consist of general ingredients. Physic administered in pills may work as well as that which is given in powder, when God's honour and our own salvation, with the means conducing unto both, are propounded as the mark in general, that aim is assuredly indevious: but when we descend unto particulars, we have more ways to wander, and pray amiss, looking upon God's glory through our blind zeal, or with an eye of self-love upon ourselves. For this our Saviour checked the sons of Zebedee. Ye know not what ye ask.  
We may be too importunate for the removal, even of sinful infirmities, because they may be part of that mineral, out of which Gods skill intends to extract gold, to varnish his own glory, and crown our souls. 
a Rom. 8.28.  The threefold cord which S. Paul had twisted to draw out his thorn in the flesh, was broken with that reply, My grace is sufficient for thee, for my strength is made perfect in weakness: 
b 1 Cor. 12. u.9.  and this takes up the suit of the great Apostle.  
I speak not this in a dislike of all supplications accommodated to the occasion, for under what pretence soever it comes coloured, I cannot approve of your Bishops interdicting the use of prayer to the ministry, as if he would not have the spirits of the Prophet's subject to the Prophets. 'Tis a quenching of the spirit in respect of a degree, and contrary to that injunction of the Apostle, 1 Thess 5.19. which (as many learned men conceive) is to be understood, of that grace which the School call gratis data, which is given to every one to profit withal, 1 Cor. 12.7. God forbidden that I should cease to pray for you, saith Samuel) and God forbidden that I should discourage any from praying for themselves, let us a God's name kill the Cockatrices that infest our bosoms, as they are in hatching: and for this purpose, In every thing by prayer and supplication, withthanksgiving, let our request be made known unto God, Phil. 4.6. But I would not have private infirmities engross our whole devotions, to the neglect of general and public wants, and the disparagement of these assembly-duties, that should be a means to redress and relieve them.  
When any public accidents befall us, we may have recourse again to the Church, her breasts are not exhausted, but may be drawn again to our comfort, as we see they have been upon weighty occasions, or else the Ministers may have a due liberty to remove this business to be scanned amongst other duties of the pulpit.  
For my part, let those whose tongues are tipped with divine oratory pray freely as occasion is offered; only remembering the wise man's Caution, Eccles. 5.2. Let not their mouth be rash, nor their heart hasty to utter any thing before God, lest they offer a sacrifice of fools instead of one salted with salt, and seasoned with discretion; For we must consider we want infallible inspiration, as much as we hate heathenish enthusiames. Offer no strange fire, and you shall have my assistance to preserve that which is derived from heaven, upon the Altar of your heart: The pure oil olive, for the lights of the Sanctuary, was to be beaten by God's appointment (Exodus, 27.20.) and we are to trim our Lamps before we go to meet the Bridegroom (Mat. 25.7.) If our oil be not beaten 'tis not fit to ascend in holy flames to heaven, and if we trim not our Lamps with this oil advisedly, I fear we do too often profusely spill it, whiles we think to pour it forth more liberally. God ever looks more after the qualification; then the quantity of the sacrifice: He accepts as well of a pair of Turtle-doves, as of a Hecatomb; but they must be entire, not blind, not lame, not sick, as many of those Calves of the lips are, which are offered upon the Altar at their first conception, afore they be form into any due proportion. A prayer that hath a blind eye, a a lame hand, a superfluous tongue, or any disjointed member in it, is not a fit oblation for the Almighty. A carnal sacrifice guilty of such defection was rejected (Malac. 1.8.) How much care than should we take, for a sincerity of parts in our spiritual sacrifices, wherein many degrees of excellency are abated by our imperfections! The Lord so grant me a broken heart that I may have a sound devotion.  
Perhaps some can pour out their soul before God in private, that cannot in public use this liberty, being hindered by the infirmity of a modest bashfulness: Let us not contemn the care of that mother, who, as she gave us birth and breeding, so she would provide a medicine appliable to all our infirmities.  
To make a part greater than the whole, is an impossibility in nature: and it may seem monstrous to prefer the beating of one violent pulse of the Church, before the judicious, unanimous, and well-tempered constitution of the body representative.  
A stinted form, we see must be granted, and and why not that which is now established amongst us? I remember you scruple at her pedigree, you say her mother was a Roman Catholic, and cannot but derive some of her poison to all her issue. Is this all? and will you visit those sins of the Parents upon the children, whereof they are not guilty by imitation, but abandon, renounce, and with their very soul detest them? Durus est hic sermo: this is a hard saying. That which is our Sabbath (so I dare be bold to call it) was once hallowed by the Heathens to the Sun, is it therefore rendered, any thing the more unfit for God's service? The whole Alphabet hath been abused to profaneness, and not a syllable can be chosen, which hath not passed thorough the lips of Papists in their devotions. Must we therefore coin new Elements to ourselves? And is it a charm to spell our religious thoughts by the same syllables (that they used) though purely refined? and put together never so innocently? If we do this, we may, (with Herod in another case) proceed further, and take Peter and Paul, and the four Evangelists, (I mean their Writings) and put them in prison also. Must we demolish all ancient Churches, because of their original dedication unto Idols? The Muses snatched feathers from the Sirens, and woven them into their own Garlands. And the Israelites by God's appointment brought spoil from the Egyptians; from whence some Authors of good account, have collected, that we may glean the flowers of learning from profane or heathen Writers, for the service of Divinity. So Saint Paul himself did from the Poets, 
a Act. 17.28. 1 Cor. 15.33. Tit. 1.12.  and Moses from the 
b Act. 7.12.  Egyptians: We see gold and silver may be extracted out of dross by the help of a discerning Element. And why may not we use forms of devotion taken from a Church, to which God himself once committed his lively Oracles, and made the faith thereof renowned in the whole world, Rom. 1.8. considering how many devout fiery Spirits have been employed to try them, and purge them from the filth contracted in her Apostasy? you cannot compare her corruptions to a more noisome thing than leprosy; and so they are: yet Lepers might be cleansed, and received again into the Congregation, and all things else that were infected with this contagion, 
Levit. 14. Numb. 19  after the Priest had pronounced them clean, were restored to their first use, and admitted by a general approbation: yea the holy vessels might casually be defiled, and yet after they were baptised with the water of separation, they were pure in God's account for the service of the Sanctuary. 
We may take the same exceptions against the persons of papists, after they be converted, and have renounced their errors. . Look upon your own writings, and see if you cannot find your hand to some Retractations. If you cannot, you are more happy then: S. Austin & many others. If you can, will you make waste paper of your corrected copy, because the original was erroneous? either do justice upon yourself, or let others taste your equity.  
I see you shake your head, and would fain cure you of this palsy of discontentment. I know you have another stone to cast at this supposed, & so much accused Adulteress. Is it the shape, or the dressing, or the body itself that is offensive? If you know the woman chaste, let her not suffer for the new fashion, the strumpet's attire of innovation, that's forced upon her. 'Tis her pride to be seen in her naked innocence. If she hath of late been adorned too gaudily with Ceremonies, strip off those that are scandalous rags, (which have been a burden to herself) and blame such dressers.  
Perhaps your distaste lies against the very platform, and your blood riseth against the thing itself, as at the apprehension of some ugly monster, what will you say! are those prayers plain? are they short? If this be all, they are the more useful. I confess there are constitutions, that can convert strong meat into wholesome nourishment, but all are not of that temper; and the dishes that are served up in the. Church at public meetings, must be such as Manna was, that gave a savoury relish to every palate. And therefore you must be so charitable in this case, as to abate the interest of your great parts and christian liberty too, that you may condescend to weakness. We that are strong, aught to bear the infirmities of the weak, and not to please ourselves, let every one of us please his neighbour for his good to edification, Rom 15.1, 2. We ought to do it, & let us do it, faith the Apostle. And he that walks according to this rule, peace be upon him and mercy, and upon the Israel of God.  
Will you admit none but great wits into your communion? or will you become impropriate to the Church, and be a synagogue to yourself? many poor souls (whose education hath not been so happy, as to stamp the Characters of learning upon them) will be glad of some daily crumbs of comfort. And surely you will allow some forms of Piety for their practice. Give them leave to serve God as well as they can. They have not a Philip always at hand to guide them; for the Church provides not for every man a Chaplain to administer his devotions: But she teacheth them to speak after her language in the Congregation; and therefore her prayers must distil upon them as due upon the tender herb 
e Deut. 22 3. ) according to their capacity; They must be short and oft repeated, unless you will hatch and foster that fond opinion, that God doth miraculously supply their defect of learning with the Art of memory. If to this purpose, we either have, or may have a good form of godliness, let us not deny the use and power thereof, 
f Rom. 1.2.  lest we hold the truth of God in unrighteousness?  
Would you have a form of devotion reduced unto one continued prayer? you know the soul will have her excursions, and evagations; if you would have these prevented, she may more easily restrain her gadding till the end of so short a prayer. Rather let her employ that interval of time between the prayers to her vagaries, then be guilty of an abruption in the midst of her long devotion. And this is not a giving of the soul her head, that she may break lose the sooner; for if she be so piously inclined, she may improve that Mite of time by a good thought to prepare for the prayer following. If we conform our prayers to the pattern on the Mount the Lords prayer) they must be short and pithy. Christ knew what provision was best, to be made against our frailty: and the Church (as I conceive) aimed at a twofold end in following his example. Whereas the Papists go not to the common Benefactor, but have hewed out for themselves a several cistern 
f jer. 2.13.  to furnish them with the several waters that they thirst for, and repair to several Saints to relieve them in each infirmity; our Church on the contrary puts her wants particularly into the hands of her only Mediator, and hopes to obtain nothing but through Jesus Christ our Lord. 
g This is the close of every prayer.  And builds her faith upon that promise, joh, 16.23. Whatsoever ye shall ask the father in my name, he will give it you. And again, she would have all the people set the seal of their Amen to every blessing that is requested. And this is not only significant but useful. It witnesseth their vigilancy, it declares their faith, and so confirms their joint communion in the external profession of their pure Religion. The Church hath learned from Christ, that where the spirit is willing, the flesh may be weak, 
h Mat. 26. v. 40.41.  and cannot watch long in God's service without some moniter to supervize over her, and therefore (that the Sabbath be not kept as a rest of sleep) she would have the people to stir up themselves, and assist the supplications of the Minister, with that pathetical ejaculation (so often used by our Saviour, that he is therefore, as many think called Amen 
i Apocal. 3.24. ) that so their desires burning together in one flame may ascend the swifter with multiplied wings to heaven 
* The same may be said for the other Responsals. .  
God makes not his construction of our prayers by their length, but by their ardency. The Pharisee will for a pretence make long prayers. 
k Mat 23.14  And the Heathen think to be heard for his much speaking, 
l Mat 6.7.  the strong cries of Christ were short, yet earnest ones, 
m Heb 5.7. Luke 22.44.  and so are the ejaculations of the faithful. 
n Luke 18.13.  The hottest springs send forth their waters by Ebultion, 
* Eructaburt lebia mea. Psal. 119.171.  Devotion is the length, and faith the eloquence of our prayers. They are like Coin, 'tis not the bulk, but the Image stamped upon them, and the excellency of the metal makes it currant. One golden line that hath passed through the Furnace of a devout heart, is of more value than a whole sheet of dull and leaden thoughts. We are Petitioners for our wants to God, and not Interpreters. We do not pray to expound our will to him, but to make an atonement with him, to pacify him, to please him, that so we may put a holy engagement upon him to fulfil his promise in fulfilling our desires. And if God be to be pacified, 
Opus imperf. super Mat. Hom. 13.  not instructed (Non est necessaria long a narratio sed bona voluntas) there is no necessity of a long discourse, but of a good affection.  
To put a period to this Argument. I should think them indiscreetly scrupulous that should leave the outward communion of the church for some inconvenient ceremonies 
* Possunt te etiam debent multatolerari puetames non recte praecipiuntur Beza ep. ad quosaam Anglic. Eccles. fratres. 1 Cor. 12.  and 'tis more  to separate from the main substance of God's worship. His house is the house of prayer, and shall we make it a house of preaching only? that were to be all ear, all hearing, (no mouth no heart) which is the Apostles monster in the Church.  
I cannot tell whither I should more pity or wonder at those men, that pretend a transcendent love to truth and unity, and yet effect an unreasonable diversity in the forms of their devotion. When a good head looks awry, the best ornament is the greatest, and the most unseemly deformity.  
The Pythagoreans set a brand upon the Dual number, because it was the first that durst departed from unity. 
o Rom. 16.7.18. The Apostle will have us mark those that cause division as well as those that cause offences.  But all this must be fathered upon the jealousy of a tender conscience, whence I take this observation, that no men may preserve their Christian liberty (about things indifferent) so entirely as those, who are obedient to the Authority that order them; for these men confess them alterable, and therefore as the discreet hand of government shall wind these strings up or down, they can omit or use them without reluctancy. Whereas on the other side, those that strain at these gnats. do so entangle their consciences with needless scruples, 
* Some men, to satisfy their weakness do rob themselves of their christian liberty. Nam ubi semel sein laqucum conjecerunt conscientiae, lorgum & inextricabilem labyrinthum ingrediuntur, unde non facilis postea exitus patet &c vid. Calv instit. lib. 3. cap. 19 § 7.  that the things, which are acknowledged by themselves, to be indifferent in their own nature become dangerous and unlawful to be used by them, and so with striving for it, like birds in the lime twigs, they do the more lose their liberty. 
* Non solum spectare debeo quid proximis, quid ecclesiae, & quid honori Christi conducat: sedetiam providendum est, ne praetextu libertatis, solidam & sinceram libertatem christianam amittam. Pet. Mart. ubi supra.   
But let me expostulate with you a little further. Do we not assemble together in God's house, in God's name? Are not our prayers collects gleaned out of God's word? are not many of them very occasional, and all put up in and through Jesus Christ? Do they not aim at God's glory, and our own salvation? What is the scandal you take yet against them? If you think me too much wedded unto Liturgies, I'll assure you, 'tis, not my superstition, but my pious constancy; for I know in some cases we must tolerate a bleare-eye and other blemishes that are pardonable: 'Tis no less than the crime of adultery, that can make a divorce legitimate. 
* Mat. 5.31.  But that is a business of Gods own institution, this of man's; And therefore, though I acknowledge it good and lawful, useful and effectual (in the kind,) yet I am not so inseparably devoted to it, as to Gods immediate ordinance. I should be more indulgent unto all these words, (the devise of man) then S. Paul was unto some men, (the work of God's hands) If I should not wish, that those were cut off that trouble you.  
I read in the 14. 
Levit. 14.39. etc.  of Levit. That when a house was tainted with the leprosy, and the plague spread in the walls thereof, the Priest had an order from the Lord to view it. And upon discovery of the infection, he was to command them to take away the stones in which the plague was, and put other in their places, and to cause the walls to be scraped and plastered with other mortar. And if (after all this) upon the Priests review, the plague had not spread in the house, 
vers. 48.  he was to pronounce it clean, the plague was healed. But if the plague broke out again after the Priest had caused it, to be swept and garnished, as aforesaid, than the Priest was to demolish it, and the ruins thereof were to be carried forth out of the City into an unclean place: for it was a fretting leprosy. So I may say of the old Roman Liturgy. 
vers. 43.44.45.  It was a leprous house, the plague was spread in it: but our wise Reformers purged it from all appearance of infection. They picked out all the stumbling stones of Idolatry, those bricks (the workmanship of the spirit of infernal bondage) were broken down, and their Room was supplied with hewed and well polished stone, the walls were scraped and cleansed from the dust of superstition, and new plastered with well tempered mortar. If after all this pains, the plague should appear to spread again in it. I should submit to have it rendered as inhabitable as the torrid Zone that no soul, no affection of our Communion, may lodge in it. That the leaves thereof may be shut up and have a seal stamped upon them, that may mark out their infection; that the contents be never understood amongst us, but by that fatal superscription (usually affixed to those doors, by which the destroying Angels entered) Lord have mercy upon us.  
But I must tell you, that although you have visited this body yourself, and brought it to Friest after Priest to be reviewed, and accused it of many plague-sores, & pricked those sores as deep as your charity would suffer you; yet hitherto no corruption hath appeared, and therefore 'tis to be judged clean by law, and to enter into the holy Campe.  
If we do find some defects in it, we must consider the Compilers, were no moro inspired then ourselves. They had many woulds and sores to heal, and those very old and deep festered; and therefore no marvel if upon the sudden healing the skin was a little contracted and tucked up with wrinkles. A man driven with sickness and desperately diseased, will admit and embrace health, though attenàed with deformity. When you view the scars in this body, you should look bacl upon the sores that caused them, and learn to be thankful for the present soundness to which it is restored. Before, the people were led to hell blindfolded, by the way of superstition and Idolatry, understanding nothing of their devotions, but the number of the beads they prayed by: but now your hearts are made acquainted with their own desires (which theirs in a manner were not) & you know what you do, and wherefore. The vastness (besides the benefit) of this alteration, may seem to make some small defects pardonable.  
Though Rome was not built in a day, she was, soon pulled down here; That alone was a work of wonder, though the structures, built upon her ruins, wanted more of that state and comeliness which is desired. Be but candid, in your interpretation of them, and there are no blemishes, but are more tolerable, than a violation of the sacred bond of peace; for the untying of the girdle of Christ's Spouse is a great step to her deflowering.  
The time will come, when the Church shall ascend up to the Mount of God, like our Saviour, and be transfigured in her devotions, till her face shine more gloriously than the face of Moses, but to forsake 
* Primùm te, horror, ne oblat●e functions te subdacas— extrasunctioxem permanentes con emendabitis quae displicent imò vix concessa retinchitis. Quodsi ad guvornacula ecclesiae sedcatis spes est multa, et sinon omnia p sse corrigi. Pet. Mart. Amico cuilam in Angliam inter Epistolas ad sinem, loc. come pag. 1 127.  her is not the next way to further, and hasten her ascension. Is there still that Antipathy betwixt you, that either yourself or this 
† Book of Common Prayer.  book must be banished from the holy Congregation. I desire you would take up a serious resolution to bethink you, and not suffer yourself to be transported or misled by fancy: Sense is apt to be deluded, being so much subject to fallibility, look with a single, steadfast, and discerning eye, before you give your judgement. If you discover any spots that are assuredly plague-tokens; you have just cause of fear administered, and a firm ground raised for your removal. But if not (I beseech you) remember the words of the Apostle, Heb. 10.23, 24, 25. Let us hold fast the profession of our faith without wavering, and let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is: but exhorting one another. Surely the Apostle, or the spirit that directed him, foresaw what strange opinions you would dwell upon, or else he could not have brought this piece so home to your very threshold; yet I am persuaded no man press the footsteps of the Apostle, in the former part of that exhortation, with a more upright foot then yourself: but take heed your foot slip not in the latter, and so deceive you; for if you take a fall now, your bones will feel it, and make you complain hereafter. 
job 20.11.   
To conclude, those may make sweet music that play by book. And it was the water of a standing pool, which was troubled, by the descending of an Angel, and received the gift of healing. No man when he hath drunk old wine desires new, 
a Luke 5. v. 39  (if his palate be as well affected as our Saviour's) for he saith the old is better. Look not after a new vintage when the Church hath preserved old bottles of spiced wine for you.  
In his Church God breaks 'to us the bread of life: 
b Cant. 8.21.  in our private houses we are indeed, under God's Table, but there we can find fragments only, some few scattered crumbs of his spiritual refection. As long as I have my teeth to chew it, I care not much for having my bread grated. I am sure God's ordinances are wholesome for me, if I have but a heart to receive and ponder them, and therefore I will take my portion thankfully, as God distributes it in his ministry; And Lord, evermore give me this bread.  
Now the God of all grace, who hath called us into his eternal glory by Christ jesus, who also is able to build you up; direct you, make you perfect, establish, 
1 Pet. 5.10.  strengthen, settle you, which is and shall be the prayer of  
Your assured Friend, and servant in jesus Christ. L.W.  
FINIS.    

An Appendix  
AND now by way of an Appendix, I think it not amiss to set down, with what zeal and pains this Liturgy hath been compiled, with what thank fullness received, and to what good purposes it hath been alleged by good Protestants. For the framing of it.  
We read that those which were appointed by King Edward 6. and his Council to compile the common-prayer-book, 
Acts and Mon. printed Lond. 1631. vol. a. f. 660.  had as well an eye and respect unto the most sincere and pure Christian Religion taught by the holy Scriptures, as also to the usages of the Primitive Church: 
* They did not make the Mass book their rule: and it doth not symbolise so much with that Popish form, as the Testament of Boza's translation doth with that of Rheims, and yet that is not a sufficient ground for us to dislike and reject it.  (and so guided went on) to draw and make one convenient and meet order, rite and fashion of Common-Prayer and Administration of the Sacraments to be had and used within this his Realm of England, and the dominions of the same. Who after most godly and learned conferences, through the aid of the Holy Ghost with one uniform agreement did conclude, set forth, and deliver unto the King's Highness a book of Common Prayer, etc. which being exhibited by the King to the Lords and Commons in Parliament, Novemb. 4. 2 Ed. ann. 1548. they considering the godly prayers, orders, etc. and the altering those things that were altered, and retaining those things, which were retained in the same; as also the honour of God, and great quietness which should by the grace of God ensue, etc. gave his Highness' lowly and hearty thanks, and prayed him, it might be enacted, etc. And page 667. Col. 2. lin. 20. In an answer to those insolent demands of the Rebels of Devonshire against this form of Religion, the King saith thus: Whatsoever is therein ordered, hath been long debated, and consulted by many learned Bishops, Doctors and other men of great learning in this Realm concluded, In nothing was so much labour and time spent of late time, nothing so fully ended. Now that you may not doubt of the aim of the King and his Parliament: consider, 1. the King's sincerity and constancy, in that speech to the Rebels, moving against an act of Parliament, pag. 668. Col. 1. What is our power if Laws should be thus neglected? Yea what is your safety, if Laws be not kept? And for his piety, we read of his purpose to abolish popish Religion, and reform the Church according to the word of God 
a Mortuo Henrico Rege Angliae Edoardus ejus filius de consilio tutorum & maxim Edoardi Ducis somersetensis awrculi sui, ac Thomae Cranmeri Archiepiscopi Cantuariensis, & to tius Anglie primatis, pontisiciam religionem abolere, & ecclesias juxta verbum deireformare statuit. Orat de vita & obit. Pet. Marrytis.  at his first entrance to the Crown, and his speech, Act. & Mon. p. 667. Col. 2. lin. 51. discovereth his zeal in the execution: If any wise, saith he, we could advance God's honour more than we do, we would do it.  
And that the Parliament was zealous to cut off both root and branch of Popery, that not so much as any shadow or footestep of it might remain. We may collect from letters sent by 
b In hoc Parliamento (nisi valde fallimur veram Religionem restituetis. Divirum profectò concilium, & nos una Deum rogannus omnes ut nevestigium quidem papisticae fecis in ulla parte Religionis, quaecunque illa fuerit, amplius residear, Thetrue subject to the Rebel. preface.  the whole University of Cambridge, to the Lord marquis of Northampton. And as for the divines entrusted with the composing of it, you heard before, out of the book of martyrs, they had respect herein, unto the most sincere and pure Christian Religion taught by the holy scriptures. And how this should become guilty of so much popery now, that was so clear and innocent than I cannot imagine, unless we have more zeal, more knowledge, take more pains and have a better touchstone than they had to try it.  
If we descend to Queen Mary's days. The Archbishop of Canterbury assisted by Peter Martyr (not guilty of the lest grain of popery) and some other offered to defend the doctrine of the book of common Prayer, both by Scriptures and 
c Act. Mon. vol. 3. p. 18.  Doctors. It should have needed no great defence, if it had been so popish as is pretended. Calvin to the Lord protector of England. Quod ad formam precum & Rituum Ecclesiarum, valde probo, ut certa illa extet, a qua pastoribus in sua functione discedere non liceat. To which I might add the approbation of Bucer, Grindall, etc. 
d See the Defensive vindication, pa. 5.6.7.8.  And it should seem Qu. Mary and her adherents could not sympathise with it, for in her days, the act by which it was authorized was repealed, and that with no great contentment to the Protestants, if we may believe Q. Elizabeth of blessed memory, and her Parliament which tells us it was taken away in the fift year of the reign of Qu. Mary to the great decay of the due honour of God, 
In the beginning of the Act for the uniformity of Common prayer, bound up before the Book of Common Prayer.  and discomfort to the professors of the truth of Christ's Religion? Whereupon it was again established by Act of Parliament. And King james of famous memory tells us concerning this business: We found mighty and vehement informations, (such as those in these present times) supported with so weak and slender proofs, as it appeareth unto us and our Council, that there was no cause why any change should have been at all in that which was most impugned, the book of Common Prayer, containing the form of the public service of God here established, neither in the doctrine which appeared to be sincere, nor in the forms and rites, which were justified out of the practice of the primitive Church. Notwithstanding we thought meet, that some small things might rather be explained then changed, not that the same might not very well have been borne with by men, 
Read the proclamation for Authorising, etc. before the Book of Common Prayer.  who would have made a reasonable construction of them: but for that in a matter concerning the service of God, we were nice or rather jealous; that the public form thereof, should be free, not only from blame, but from suspicion, so as neither the common adversary should have advantage to wrest aught therein contained, to other sense then the Church of England intendeth, nor any troublesome or ignorant person of this Church, be able to take the least occasion of cavil against it. Thus that oracle of wisdom. And how should we think that service guilty of any known popery, in King Edward 6. his time, when we find this clause in their Litany. From the tyranny of the Bishop of Rome, and all his detestable enormities, from all false doctrine, etc. good Lord deliver us. And although this clause was left out in Queen Elizabeth's time, perhaps for avoiding of scandal: yet in one of the prayers of our public Service ᶠ we still pray unto God, to root out that Babylonish and Antichristian Sect, and to cut off those Workers of Iniquity, 
Prayer for the 5. of Novemb.  whose Religion is rebellion, whose faith is faction, etc. And surely a Liturgy, that directeth us to pray thus, carries not a Pope in the belly of it. But I should rather incline to the opinion of Mr. Burton, that the Jnnovation, alteration, 
Mr. Burtons' Apol.  and dashing out of some of the prayers of our Liturgy, was a sign of some dangerous plots to change the Orthodox Religion established in England, and to bring in Romish superstition in the room of it. And to him I shall join this opinion of Mr. Prin concerning this Book of Common Prayer. In his Anti-arminianisme, 
Mr. Prin his Anti-Arminian, Edit. 2.  wherein seven Anti-Arminian Orthodox Tents are evidently proved; their seven opposite Arminian (once popish & pelagian errors) are manifestly disproved, to be the ancient, established undoubted doctrine of the Primitive and modern Church of England. So in the title of his book. Then alleging the Book of Common Prayer (saith;) In this Book of Common Prayer established by Act of Parliament in our Church; there are sundry passages to prove these several Antiarminian positions. See page 21, 22, 23, 24, 25, 26. And concludes thus: you see now by all these premises, that these our Antiarminian, not their opposite Arminian assertions, are the apparent and resolved doctrine of our Common Prayer Book, composed by the first Reformers of our Church, who concurred wholly in opinion with us; Therefore they must needs be the undoubted, the established, the received doctrines of our Church. Thus that learned man, where I desire the Reader at least to believe Mr. Prin (of whom the world is so well persuaded) that he is not guilty of the least tang of Popery) I say, believe him, that those which composed our Com. Prayer Book concurred wholly in opinion with us; and therefore we need not have a suspicion, that they give us Ratsbane in our prayers. To him I may add a Book put forth since the sitting of this honourable Parliament (which I pray God to direct and prosper) by Fran. Taylor B.D. Rector in Clapham in Surrey, 
He gives the Book of common Prayer, the first place amongst the Authentic Records of the Church, as he calls them.  'tis dedicated to Sir Edward Dering, and bears this title: The faith of the Church of England, concerning God's work on man's will, wherein he proves all these several points against the Arminians out of the prayers of our. Liturgy. God's omnipotency in our conversion.  
God's special grace. God's work in Infants. Giving of internal grace to men. The internal effect of grace.  
The Purification of the heart.  
The external effects of grace.  
God's governing us.  
God's preserving us in godliness, and from sin.  
The progress of the Begenerate.  
God's grants. Other proofs he might have produced for our own insufficiency, as the Collect for the second Sunday in Lent, etc. and likewise for the confirmation of, almost all, our Doctrines against Popish & Arminian errors. And indeed neither our Homilies, nor our Articles are so good, so inviolable evidences of the Church's doctrine, as her prayers: for we see what glosses and Comments both Papists and 
i Sancta clara.  Arminians 
k Mont.  can make upon those of the first sort to countenance their assertions, but 'tis not possible any man should so befool us out of our devotions, as to make us believe, we did not understand the sense and meaning of our prayers. And therefore it were good Christian policy to retain our forms of prayer, though it were done only upon those grounds, upon which, saith Smectymnus, 
i Answer to the Remon. pag. 7.  set and imposed forms were introduced, which was not, saith he (how truly let the defence of the Remonstrance witness) until the time that the Arian and Pelagian heresies did invade the Church, and then, because those Heretics did convey and spread their poison in their forms of Prayer, and Hymns, the Church thought it convenient to restrain the liberty of making and using public forms. And for as much as too much poison may be vented this way; and in the opinion of some hath been, and is in these present times, I should think it would not be amiss to retain the use of this Liturgy amongst us, that it may be as a standard to regulate the rest of our devotions.  
This book hath been accused of swearing often, though many that have as good ears, and have been as diligent observers of it, as others could never hear it, but I never knew that it had been convicted of perjury before, that the testimony of it should now grow invalid amongst us. But whether it be fit, that that which hath been alleged so often as good evidence for our Doctrine, in Queen Mary's days against the Papists, in our own times against Arminians and Innovators, whether it be fit, I say that this without any fault committed (for its own part) should now be arraigned at the Bar of life and death (I will not say as our late Sovereign does ᵐ upon the frivolous suggestions of any light spirit, but) upon so weak an accusation, and be as it were, condemned before it can be heard speak for itself, whether this be justice I leave to every wise and indifferent Reader to consider. But for my part I must say Amen to that curse, that hath been lately sealed by so very great Authority 
* Babylon's downfall. published by order of the honourable house of Commons.  Cursed shall he be that removes the ancient Landmarks, and let all the people say Amen. What is the ancient Landmark of England, but our Laws and Religion, (which contains as well facienda as credenda, and hath as well the Liturgy, as the Articles and Homilies for her Boundaries:) and therefore if any man shall remove this Landmark, cursed shall he be, of the Lord cursed; and let all the people say, Amen.  
And although the Author of that Book entitled Christ on his Throne, 
n Case 6. p. 23.  thinks it enough to startle Christians (as he terms it) that this is an extract out of Rome's Latin Service; yet he might remember how himself seems to unfold, that command given us; to come out of Rome, 
o Ibid.  by our having no Communion with her idolatrous service; And he needs not recant that exposition; for the best protestant Divines unanimously profess to renounce, 
p jewel Apol. Eccles. Anglio. p. 88 etc. Mr. Calvin. In stit. lib 4. ca 2. §. 9 Dr. Rivet. Cathol. orthod tom. 1. Tract. 2. quaest. 2 page 289.  nothing of that Church, but her errors, her contagions, her corruptions, her idolatry, superstition and tyranny: And albeit these would not permit us to abide joined with her in Communion, and the outward exercises of Religion; yet even these never removed us from a purpose of persevering constantly in those things, which she hath, that are good, as we learn from that learned and famous Doctor Rivet. 
q Variae ipsius (Ecclesiae Romanae) haereses, Idolatria multiplex, & horrenda Tyrannis, nobis minimè permiserunt, ut cum ea, in religione, & exercitio conjuncti perwaneremus, quam vis nunquam nos dimoverint a proposito, conslantèr in cis, quae et ipsa bona habent perseverandi. Riu. loco citato. See Hooker Eccles. pol. l. 4. § 7. ad fin.   
If, as some affirm, 
t Christ on his Throne. pag. 24.  the Surplice, Cross in Baptism, kneeling at the Sacrament, standing at the Creed be popish dross, Romish superstitious Ceremonies, this indeed might breed a quarrel against the Rubric: but to take this occasion to vent our disaffection to the prayers, is to make a quarrel against them. A wise man will not rend his clothes, though he rips off that lace that is offensive. And truly, I am verily persuaded, that if those offences found in the common-Prayer Book (which are complained of, as so many Grievances and pressures upon men's consciences) I say, if they were rightly scanned and weighed in the balance of an impartial judgement, even by no other than Mr. Calvin's own distinction we should find most of them, deserve rather our neglect then our consideration.  
Hear what that judicious man and notable instrument of Reformation saith. 
Pr. London 1634. infolio.  In his third book of Instit. chap. 19 sect. 11. translated thus by T. N. If thou do any thing by unseasonable lightness, or wantonness, or rashness, not in order, not in fit place, whereby the ignorant and weak are offended, that same may be called an offence given by thee: because it came to pass by thy fault, that such offence was stirred up. And it is always called an offence given in any thing, the fault whereof came from the doer of the thing itself. It is called an offence taken, when a thing which is otherwise, not evilly done, nor out of time, is by evil will, or by some wrongful maliciousness of mind, drawn to occasion of offence. For in this case was not offence given, but these wrongful Construers, do without cause take one. 
* And upon whom shall that we light in this case. Mat. 18.7.  With that first kind of offence none are offended but the weak; but with this second kind, sour natures, and pharisaical scornful heads are offended. Wherefore we shall call the one the offence of the weak: the other (the offence) of the Pharisees: and we shall so temper the use of our liberty, that it ought to give place to the ignorance of the weak brethren, but in no wise to the rigorousness of the Pharisees, thus fare Mr. Calvin. Now let this, of that worthy man's impannelling, be the jury, and we will join issue, and proceed to a trial, even our Adversaries being judges. Where, is the lightness, where is the wantonness, the disorder, the unseasonableness that gives offence in our public form of prayer? Can you charge any of these crimes, upon the glorious Reformers of our Church, which composed it; or upon the numerous company of Orthodox and grave pastors that have constantly used it? I do verily believe you will not, you cannot. But if you ask me, where the evil will, the wrongful maliciousness of mind, wrongful Construers, sour natures, and pharisaical scornful heads, which draw things by misconstruction to occasion of offence: If you ask where these are, I am loath to be rash in judging; yet I think (if a tree may be known by the fruits, I could go near to give you the description of such an one in a few characters. Letthe Reader look over the Book of grievances, and tell me if he cannot easily discover occasions, very poor occasions snatchtat, to vilify, scorn and jeer our sacred Liturgy.  
To give you but one instance: In Churching of women, when the Minister hath said, O Lord save this woman thy servant; the Clerk answers, which putteth her trust in thee; would any head imagine (besides L. H'es) that the Clerk tells the Minister, the woman putteth her trust in him, or when the Minister says, Be thou to her a strong Tower, would any man, that hath so much as common sense, suppose that this saying had reference to the Clerk; as if he were to be a tower to her? 'Tis an old caveat, Noli ludere cum sacris. Our Saviour calleth them swine that will turn, and rend those, that have cast pearls before them. If men would have us comply with them, let them lay aside their maliciousness, and sinister interpretations, and make their ignorance and weakness their plea to draw us, which are like to be the strongest, and (in Mr. calvin's opinion) should be the only motives.  
Now for as much as the Idolising of our Christian liberty, (and not the Idolising of our Liturgy only) is the main ground of these, and many other jars, I shall for the conviction of some, the satisfaction of others, and the moderation of all, add the opinion of some learned and judicious Divines, (& such as are, as I think beyond exception) to this purpose: first  
Herein also many men do err, because as though their liberty should not be sound and safe, unless it had men witnesses of it, they do undiscreetly, and unwisely use it. By which unseasonable using, they many times offend the weak brethren, (so that there is offence on one side as well as on the other, which is now a days not considered, as if but one sort of men could be offended. You may see at this day, some which think that their liberty cannot stand, unless they take possession of it by eating of flesh on Friday. I blame not that they eat, but this false opinion must be driven out of their minds. For they ought to think, that by their liberty, they obtain no new thing in the sight of men, but before God; and that it standeth as well in abstaining as in using If they understand, that it maketh no matter before God, whether they eat flesh or eggs, whether they wear red or black garments, that is enough. The conscience is now free, to which (and not so much to the outward man) the benefit of such liberty was due. Therefore although they do afterward abstain all their life long from flesh, and wear always but one colour, yet they are no less free. Yea therefore because they are free, they do with a free conscience abstain. Thus M. Calvin, which speech of his, if it were well considered and digested, would put an end to the controversies about kneeling at the Sacrament, and almost all other differences of that nature amongst us. The other Author I promised is Doctor Saunderson, 
* Serm. 1. Pet. 2.16. § 19  whose words are these.  
This we must know, that as it is injustice to condemn the innocent, as well as it is injustice to clear the guilty, and both these are equally abominable to the Lord, (Prov. 17.15.) So it is superstition to forbid that as sinful, which is in truth indifferent, and therefore lawful, as well as it is superstition, to enjoin that as necessary which is in truth indifferent, and therefore Arbitrary. Doth that heavy woe in [Esa. 5.20.] appertain (think ye) to them only, that out of profaneness, call evil good, and nothing at all concern them, that out of preciseness call good evil Doth not he decline out of the way, that turneth aside on the right hand, as well as he that turneth on the left? They that positively make that to be sin, which the Law of God never made so to be: how can they be excused from Symbolising with the Pharisees and the Papists, in making the narrow ways of God, yet narrower, than they are, in 
a Mat. 15.9. 1 Cor. 7.35.  teaching for Doctrines men's precepts, and casting ᵇ a snare upon the consciences of their brethren? If our Church should press things as fare, and upon such grounds, the one way, as some forward spirits do the other way; if as they say (it is a sin to kneel at the Communion, and therefore we charge you upon your consciences not to do it,) so the Church should say (it is a sin not to kneel, and therefore we require you upon your consciences to do it) and so in all other lawful (yet arbitrary) ceremonies; possibly then the Church could no more be able to acquit herself from encroaching upon Christian liberty, than they are that accuse her of it. Which since they have done, and she hath not, she is therefore free, and themselves only guilty. Thus that judicious Divine solidly, and moderately.  
As I am of Peter Martyr's opinion on the one side, 
a Ad Eccles. Anglor. ad finem loc. come. pag. 1099.  Nec esse videtur christiana pietatis, tantum audere, ac velle consequi, quantum per leges liceat, (for all things are lawful, 1 Cor. 6.12.) Si quidem nonnanquam oportet fratrum causa (but not for false brethren's sake,) the sure suo cedere, praesertim in iis rebus, quae pro indifferentibus habentur. So on the other side I must hold with Calvin 
b Instit l. c. 19 §. 12.  Habemus & necessitatem vindicandae libertatis, si per iniquas exactiones pseudo apostolorum, ea infirmis in conscientijs periclitatur. And never was Christian liberty in greater danger amongst us then now, when not only the cross in baptism, the Surplice, receiving of the holy Communion kneeling, etc. but also 
* Nam ubi semelse in laqueum conjecernut conscientiae, longum, & inextricabilem Labyrinthum ingrediuntur ut supra.  Gowns, Cassocks, long cloaks are reputed sinful amongst us, for pious worthy men are upbraided in the streets (nay some are not spared in the time of divine service) as if it were a sin, and consequently a shame to wear them. I am sure St. Paul teacheth another doctrine, 1 Cor. 6.12, All things are lawful unto me, but all things are not expedient: things indifferent, are lawful, though they be not profitable. All things are lawful for me, but I will not be brought under the power of any. And I would feign have any man resolve me, whether they be not equally in bondage under the power of things indifferent, as well those that think it a sin to use them, as those that think it a sin to omit them?  
Calvin affirms against the Anabaptists, that one main use of political administration is  inter Christianos publica religionis facies existat. And he tells us, that there is some Authority requisite in the Governors of the Church, that they may be able to order it aright. Whiles he disputes against the tyranny of popish prelates, he says, 
Ibid. c. 10. § 6.  Si veri essent Episcopi, he would grant them, Aliquid authoritatis, non quantum sibi postulant, sed quantum ad notitiam ecclesiae rite ordinandam requiritur. And else where he tells us, that some constitutions, 
Ibid. 3. c. 19 § 15.  quae ad spirituale regnum videntur pertinere, legitimae habendae sunt, ut dei verbo consentance. The reason is sound why those rules of our superiors touching the use of things indifferent are to be obeyed, 
In confess. fidei c. 5. § 16.  because as Beza saith, Ejusmodi constitutiones, quod attinet ad finem & fundamentum, nempe generale illud decorum, quod nobis observandum praecipitur divinae sunt ac caelestes. And although, if we respect the special form, they are humane and mutable, and do not per se proprie obligare conscientiam, yet Si quidem probae et justae sunt, hactenus nos illis obligari ut ecclesiae aedificationi tedant & offendiculum vitemus. 
* Not those which are obedient to Authority, but the refractory should be reputed scandalous. See the imitation of Christ lib. 1. c. 9   
Smectymnuus tells us, many conscientious men have conformed to ceremonies upon this ground as supposing that Authority did not make them matters of worship, but of order and decency; and thus they satisfied their consciences in answering those Texts, Col. 2.20.21.22. Mat. 15.9. From whence we may gather thus much.  
1. That Authority may command. 2. That conscientious men will obey, 3. That conscience may be satisfied about things indifferent. And I hope this may satisfy the Reader. Finis.   

The Parallel Surveyed.  
THere was a Book brought lately to my hands bearing this Title, A Parallel, etc. And though it be but a contingent line drawn over our Liturgy (for he professes he doth not write against that 
* The Protestation Protested is mistaken, that call, it a parallel between the English Liturgy and the Mass book; for it is the Scottish, etc. ) yet I make no question, but I shall even by this, find out the right Meridian of God's pure worship, without inclining to the East of Innovation, or declining to the West (the night) of superstition.  
The whole Book I will reduce to three heads. 1. Somethings that seem to make against our Liturgy. 2. Somethings that make for it. 3. Some gross errors and abuses discovered. I shall answer and clear the first sort of things, take the benefit, or advantage of the second, and join with him in the condemnation of the third, following the method of the Author. And first, of that which seems to make against the English Liturgy.  
First, he saith, the Papists call their Mass by the name of Service and Liturgy, Cap. 1. p. 1.  
I answer. They call a Bible, a Bible; the Scriptures, they call the Scriptures. The Apostle accounts him a proud, ignorant fool, that delights in strifes of words. 1 Tim. 6.4. The contention about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a matter of greater consequence. Besides the word Liturgy is a wholesome word, 
1 Tim. 6.3.  even a word of our Lord. Luc. 1.23. Assoon as the days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the days of his Liturgy, or ministrations So that to style the form of God's public worship a Liturgy or Service, is very sound and consonant to the Scriptures.  
But, 
Pag. 1.  2. The Prelatical men call their Liturgy the Mass, see Pocklington, etc.  
Answ. So they have called the Communion Table an Altar, the Presbyters Priests, the Lords Supper a Sacrifice: We must not conclude from hence a necessity of abolishing the things, but a convenience to redress the language.  
But from the words, 
Pag. 2.  our Author passes to the matter, and telleth us that our men approve the matter of the Mass.  
Answ. We must distinguish of this matter. All good matter in the Mass (or elsewhere in that Church) the soundest Protestants will allow, and embrace, as I shown before out of Doct. Rivet. And I must say they are of a very hard belief towards our Saviour, that think no good thing can come out of Nazareth. 
If the Author think nothing can be good which smells of the Mass, in what esteem shall his book be.  If M. Rogers had been of that opinion, he would not have translated those books of the Imitation of Christ, made by a Monk, into English. Luther was a Monk too, and his principles of Faith and Devotion he learned from Rome, and of them he lost none, save the corruptions. Shall we be ashamed to acknowledge him, or to make use of his Writings, because of his extraction? The Author himself seems to be of the opinion, that 'tis not necessary a prayer should be therefore altered, because it is taken out of the Mass. For speaking of the fourth Preface of Pentecost, he concludes thus: 
Pag. 41.  What here our Book changes is of their mere pleasure, without any necessity. 2. If some amongst us (going beyond our Liturgy and so against it) have returned like Dogs to the vomit, and resumed into their practice or opinion the corruptions of the Mass, they are of age let them answer for themselves.  
We are informed further that the Papists do approve the matter of our Liturgy, 
Pag. 3.  and therefore surely it cannot be very sound, etc.  
Answ. So they do the matter of the Creeds and the Scriptures: are they the worse for that? A truth is never the worse for having the devil's attestation to it. 2. I must tell you, that, although Pope Pius 4. gave his faith to Queen Elizabeth of blessed memory, that he would confirm the English Liturgy by his Authority, yet it was but upon this condition, that she would join herself to the Romish Church, and acknowledge the Primacy of the Chair of Rome. The Pope will promise and do much too for a Crown; and that this was his aim, appears not only by the condition of his promise, but also in that they of the Council of Trent, being consulted by the Popish Nobility of England, if it was lawful for them to countenance the Liturgy, they would not give any act of their approbation, when there was no condition of advantage propounded to them. And this doth further appear by that which is cited out of Doct. Abbot. 
Pag. 4.  At solet ex indulgentia sua sanctissimus pater, quae videntur duriora nonnunquam concedere, quò faciliùs secreta sut cordis desideria amplissimè consequatur. And the Author himself tells us, that the kind Mother Church of Rome can well dispense with some difference, 
Pag. 42.  yea, with a greater variety, then is betwixt our [he meaneth the Scotish] book and theirs, especially when upon such terms they may gain subjection. I would feign know what that man of sin in his height of pride would not do, that his Supremacy might get footing again amongst us. Rather than a Tenent should not acknowledge his dependency, we see a Lord is willing to accept of a Pepper corn only. He that will in policy dispense with marriages against the Law both of God and man, with Murder, Stews, etc. may at a very easy rate dispense with our Liturgy, that contains nothing in it repugnant to the word of God, or the practice of the Primative Church. This is no new, nor strange thing with the Church of Rome. Basiliense consilium concessit Boëmiae utriusque speciei usum, modò fateremur id sibi concedi ab Ecclesia, non autem ad hoc teneri divino jure 
* Bellar. l 1. de sacr. in genere. c. 2. §. 2. . That the Pope never had any such affection to our Liturgy (setting aside his then hope of advantage) appears in that he having given many of his children licence to read the Bible, yet never allowed to any of them the use of our Liturgy. Whence we may gather that in the Pope's opinion the Bible is fit to nourish them in their Popery then our Liturgy.  
In his second Chapter, 
Chap. 2. Pag. 6, etc.  the Author descends to the parts of the common prayer, following the division that is made of the Mass. But truly, I can find nothing in it, that aught to impeach the credit of our Liturgy. For the Ave Maries, the Introibo ad Altar, etc. Let them answer who are concerned in them. But if our Liturgy have spoken evil (it was the speech of Truth for himself) bear witness of the evil: but if well, why should it be smitten with any slanderous tongue or pen? 2. The Author seems to condemn some things, because they are not so ancient. If his reason be good, it will hold much stronger against any form that shall be newly devised. 3. If superstitious Romanists have given foolish reasons for the use of many things in their Church, this cannot in equity he imputed to our Liturgy, wherein the goodness of every prayer (clear in itself) is sufficient to justify the use of it. And hence we may see how much the fingers of humane reason are too short when they come to scan the things that appertain to God and godliness. The rest I leave to the judgement of the Reader.  
In his third Chapter he finds no less than three abuses in the Epistles. First, 
Chap. 3. Pag. 19  because against the order of the New Testament the Epistles are set before the Gospels. 1. I know not what order he means. The word of God hath given no order (to my remembrance) that the Gospel should be read before the Epistle (and both cannot be read first.) If he understands that order of binding them up, I conceive the Ancients caused it so to be ordered for the dignity of the Gospel. And the Church may for the like reason order, that in the reading, the Gospel should be ushered in with an Epistle. 2. If the Author were put to that straight, that he should have but one part of the new Testament, I am persuaded that he would prefer the Gospel of our Saviour, and yet I should have more charity in me then to conclude (in his words) That hereby, The Epistle was contumeliously debased, but the Gospel superstitiously exalted. 
Pag. 21.   
A second abuse is, 
Pag. 20.  (and surely 'tis a great one) that the Acts, Revelation, etc. are styled Epistles: and surely he abused the Scripture very much, that said, It was the Epistle of Almighty God sent to his Church.  
The third abuse is, 
Pag. 21.  that never a full passage is read, but a shred. And I pray why? Why, because we begin after the beginning of a Chapter. And truly he might have said as much of a Chapter, if he had pleased, that it is but a shred (though I dare not say so) for all men know, the holy Penmen of the Scriptures did not divide their Writings into Chapters, but it was done afterwards, and we see that men have differed too in the division of them: and I see no reason, but any particular Church may appoint, what portions of Scripture she thinks fittest to be read at several times. Now whereas he says there is not a full passage read, because they cut off before the end of a Chapter, I would feign have any man instance in any one Epistle or Gospel, where the sense shuts not up as fully as the 21 Chapter of the Acts doth. As for the Gospel in particular I say but two things. 1. That he may find better reasons for the choice of them, than conformity with Sarum, if he would take the pains to consult with Hooker who hath abundantly answered all cavels about the Liturgy. 2. If there be any foolish superstitions in the heads of some men about the Gospel, we must not so fare run into profaneness, as to make the Gospel guilty of it, nor faulty for it; for upon such grounds we should shortly have cause to abandon our whole Bible as well as our Liturgy.  
I think there is no man will speak against the 
Pag. 22.  Creed (which is produced in the next place) except Jo. Turner would have his inserted in stead of that which was drawn up by a Council. 
Pag. 24.  For the predication (as he calls it) or Sermon, I think none can speak against it, but Shelford and birds of the same feather, that commonly sing the same note too. Thus I have done with that which seems to make against our Liturgy: which perhaps the Author did not intent to such a purpose, for in other parts of his book he hath been a good compurgator, as I shall observe in the second place.  
His whole book, I may style a perfect glass, in which we may see, how clean the face of our Liturgy is washed from all Popish superstitions; how decently dressed. 
Pag. 6.  We may see (to use his own words) how that black body, that most misty and dark piece is cleared. And who can see this change (from darkness to light) and not be thankful? In the first place:  
He saith of the Homilies of the Church of England, 
Pag. 26.  they are most orthodox, 
The same is said at the Assembly in Glasgow p. 88  and composed by the most sound Fathers of that [English] Church, since the Reformation: And why shall not the Liturgy composed by some, and approved by others of them be of the same stamp?  
Concerning the offertory. Chap. 4. Page 31. He says that all the Rubrics in our English Liturgy hinder the abuse and misapplication of the alms of the people.  
Pag. 33. The Church of England detesting this abuse [offering up of the bread and wine] plucked it up by the root, & put it far away from their book. Pag. 36. But no ways the English, for in this place they pass the honour of the Saints, they speak not of the benefit of the dead, and the blessings they crave to the living, have no reference at all to the oblation of bread and wine, for they have plucked up by the root that pestiferous weed.  
Pag. 43. 
Cap. 5. Pag. 43.  Speaking of those pieces of the Canon whereby the consecration and oblation of the great Sacrifice (as they call it) is performed, he saith: This unhappy heart the English had pulled out, that the serpent might never again revive amongst them. Pag. 44. 
Pag. 44.  A Rubric for consecration alone, then had been suspicious, especially here where the English, 
Pag. 44.  yea not reform Liturgy had any forms of consecration. [Note hear he acknowledgeth that there are reform Liturgies besides ours.] Pag. 47. 
Pag. 47.  When the prayer which stood here in the English Liturgy, is some impediment in their way, opposing their Popish consecration, etc. Pag. 50. The English book hath two sentences, (which cross transubstantiation) and are against the corporal presence in the elements.  
Pag. 61. 
Cap. 6. Pag. 61.  A Rubric for oblation they [the English] have none. The most of this prayer in the English, is put after the Communion to be a thanksgiving and a spiritual sacrifice of praise to God, for the blessings in the communion received.  
Pag. 62. 
Pag. 62.  These words [Accept this our Sacrifice, etc.] as in the English Liturgy they stand in a  after the Communion, have no such show, [of a proper, outward, unbloody Sacrifice.]  
Pag. 75. The English avoid all these superstitions. 
Cap. 7.  Innocents' rule, 
Pag. 75.  to say it [The Lords prayer] on the consecrate hostie, they abhor, and put the prayer in a place where it cannot be possibly so abused. Pag. 76. 
Pag. 76.  The English have indeed this prayer, [That our bodies may be cleansed by his body, etc.] But in a place that puts it out of all suspicion, to wit, before the consecration. Pag. 82. 
Pag. 82.  That golden sentence of the English Liturgy, that served much to hinder what ever evil imagination people might have taken of a gross corporal presence of Christ's body and blood in the elements, or on the Altar, either from the words in hand, or any other, that golden saying [Eat this in remembrance of me,] 
The Speech at Glasgow. p. 60.  For fear of Popish transubstantiation, the English put to this sentence [Drink this in remembrance, etc.]  
These words of the Mass [ fiat corpus & sanguis] whence all Papists this day conclude Transubstantiation, the English put out of their book for fear to further by them this heresy. pag. 93. 
Pag. 93.  The golden sentences of the English which here were put in as Antidotes to the venom of Transubstantiation.  
Reader, by this thou may'st see the great evils wherewith (saith R. B. K. 
* In the Preface to his Parallel. ) the English Liturgy hath afflicted both Church and State. Surely that was one (which he speaks of pag. 47.) That some of these prayers were an impediment in their way, [that compiled the Scotish Book] opposing their Popish consecration. Me thinks our Liturgy might take up the words of our Saviour against his enemies, Many good works have I shown you, for which of them do you stone me?  
Touching the third part (which I made of the book) a Discovery of errors, I shall hearty join in evidence with the Author, and sue for Justice. But yet I must profess, that notwithstanding all that is demonstrated against it, I can see no reason, but that all those most abominable passages of the Mass may in good reason be refused, and abhorred too, by those that do cordially embrace the [English] Liturgy.  
Lord we beseech thee to keep thy Church and household continually in thy true Religion, that they, which do lean only upon the hope of thy heavenly grace, may evermore be defended by thy mighty power, through Christ our Lord. Amen.  
FINIS.   

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