THE trial OF The English liturgy, OR A copy of a Letter, wherein several EXCEPTIONS and arguments against the imposition and use of the Service Book in the English Churches, are set forth and discussed.  
WRITTEN By a Reverend Divine, to his Christian Friend, for his private satisfaction in this particular.  
And now published for public good.  
Printed in the year 1638.   

A Copy of a Letter, Wherein several Exceptions and Arguments, against the imposition and use of the Service book in the English Churches, are set forth and discussed.  
SJR;  
THough I am senseable of the ill entertainment which the truth in this particular hath found with those who are wont to slight the grounds which they examine not, and of the reproaches, injuries and dangers, whereunto they are exposed who bear witness to it, yet every truth is precious and more worth then my name, liberty or life, which I have good reason to despise for his sake, who hath emptied himself of all his Glory, and humbled himself to the death, even the death of the cross, for me, and therefore in assurance of your unfeigned Love of the truth,& of me for the goldsmiths sake: to satisfy your earnest desire, I put Pen to Paper for your help in that Question, concerning the liturgy imposed upon the Churches, and used by them for solemn worship in Assemblies: Examine what I writ by the Scripture, as in the sight and fear of our GOD, whose yealousie is made known from Heaven against those who presume to worship him by mens inventions and appoyntments, and if it agree with the Scripture, receive it for the Truet s sake, if not, reject it.  
AGainst this Prayer book divers men have pleaded after a different maner. First, some Arguments are proper to the Separatists( quatalis) viz. That it is offered up in a false Church. Secondly, With a false Minister. 3. In the behalf of the Subjects of the kingdom of Antichrist: these are properly theirs, being the grounds whereupon they make a total Separation from all the Churches in this Land, as no Churches of CHRIST; these I approve not, yet note them, that you may see upon how different grounds the same Position is maintained by several persons, and that you may be delivered from the prejudice which hinders many from receiving those goldsmiths, because they fear the reproach of brownism. Secondly, there are other grounds which are common to all that pled for the purity of Christs ordinances, and which doth not necessary infer such Separation, but onely serve to show the unlawfulness of that practise, and of our communicating therein, to which purpose I am to show two things: First, What our exceptions are against the Service book: Secondly, how just they are.  
First, the exceptions against it, are; First, That it is devised by men,( viz.) other men whom God hath not called to such a work as to invent forms of Prayers, which should bee used by all the Churches in a Land, for their Prayer: Secondly, That it is imposed upon the Minister and people of necessity: Thirdly, That it is stinted both in matter& words, to be used without variation: Fourthly, That it is red out of a book that is many ways saulty and corrupt.  
Secondly, the justness of these exceptions against it, may be declared by Reasons. The first Reason, because God did never command to use nor promise to except such a Worship. In which respect it is a manifest breach of the second Commandement, Exod. 20. vers. 4.5.6. For if the book of Prayers were means of God worship, ordained by God, surely he would have given some light and ground for them in his Word in the old Testament, if ever it had been needful to have helped them with a form of public liturgy, God would have devised one for them, or have given power to the Priestes and Levites to have prescribed one to them, during the minority and pedagogy of that Church. But wee find no syllable of any sucsi matter in all the Law& the Prophets: what forms are there mentioned, are but for some special occasions, and commanded to the Church,( which I pray observe) not from every ordinary Church Officer, Priests and Levites, but onely from the Prophets, who had an extraordinary and immediate calling from God,& who might as well deliver for Scripture, Oracles, the truth of God taught by them, as any forms of Prayers or praises.  
But we see a form of blessing is appointed to be used by Aaron and his sons, Numb. 6.24.25.26. Therefore a form of prayers may by appointed to the Minister.  
There is an apparent difference between Prayer& Blessing, in the sense of that place; for Prayer is expressed from men to God, but blessing in the sense of that place is pronounced from God to Man, and therefore the Lord saith, Thus shalt thou bless the Children of Israell, and say unto them, vers. 2.3. not unto God. And Solomon used a different gesture in praying, and in blessing the people, to note the difference between them, for in praying for them he kneeled, 1. Kings 8.4.5. but he stood up when he blessed the Congregation, vers. 55. according to the rule deuteronomy 10.8.  
Secondly, if that blessing were a Prayer, yet it will not thence appear that set forms are lawful; for there are who give divers reasons to prove that Moses in that place did not prescribe unto the Priests a form of words whereunto they must bee tied in blessing of the people, but only gave them a rule or direction according to which they should bless them, nor can the contrary be proved from the Scripture.  
Thirdly, If it were a stinted form, yet it was not devised by men, but by God himself, who commanded Moses to appoint Aaron thus to bless the people. From Gods appointing a form of words of his own devising, to bee used in blessing of the people in his Name; it will not therefore follow, that man may appoint a form of words devised by other men, to be used by the Minister praying in the name of the Congregation to God.  
A set form is used in singing of psalms; Ergo, it may be used also in Prayer.  
Singing of psalms, and Praying, differ many ways:  
First, many psalms are for Instruction onely, wherein is not a word of petition, and those psalms which contain Prayers, are written for our instruction,& serve to teach us in what maner we should pray on like occasions, Col. 3.16. as all Scriptures were written for our learning, Rom. 15.4. and are profitable to teach, 2. Timoth. 3.16. But as the reading of them is not the praying of the Church, so neither is the singing of them, which is but loud speaking as it were in a certain harmony or tune: the Church praying, for instance the 102. psalm, is entitled A Trayer of the afflicted, yet it was not imposed or devised to bee said by every man for his prayer in affliction, but it serves to teach us in what maner we should power out our complaints before the Lord in such cases, and we may, if wee will, take such expressions thence, as may best suite with our occasions, not stinting ourselves to those words alone.  
Secondly, in Prayer, the Minister alone uttereth the words, the people adding their Amen in the end, 1 Cor. 14.6. but in singing, every person in the Church pronounceth every word and syllable aloud, and in a tune, Ergo, there is a necessity of having forms of P●almes set down in words, not so of Prayers.  
Thirdly, the psalms are parts of Scriptures, wherein God speaketh unto us, teaching and instructing us,& we ourselves,& one another mutually, Ephes. 5.19. Collos. 3.16. therefore it is necessary to be expressed in words; but in Prayer wee speak to God, according to several occasions.  
Fourthly, the Penmen of the psalms were Prophets, extraordinarily assisted and immediately by God designed to that work, so are not the authors of the liturgy.  
A set form of Prayer was appointed to bee used when the ark went forward, and when it restend, Numb. 10.34.35.36.  
It doth not appear that it was appointed: the Text saith, Moses said these words, but not that he appointed others to say so, whensoever the ark should go forward or rest. 2. If Moses did appoint it, yet that is no warrant for us; for Moses was a Prophet, and had an immediat commission from God for what he appointed in the house of God, Hebr. 3.2. which the Imposers of the liturgy can not pled. 3. This Prayer of Moses was but on a particular occasion, and( for ought I know) not used by others afterwards: for wee find no mention of it in divers removes of the ark in Iosuas time, Chap. 3.4. to Chap. 8. and in Samuels time, 1 Sam. 4.7. and in Davids time, 2 Sam. 6.15. Now, to pled for the lawfulness of a set form, devised and imposed by other men, upon the Ministers to be always used, from a voluntary act of Moses, used on a particular occasion, but not imposed upon posterity: what congruetie is therein, judge you.  
Our Saviour Christ hath given a form of Prayer to be used by us, Math. 6. Luke 11. therefore a form of Prayer devised, and imposed by other men, upon the Minister, is lawful.  
I deny the Argument, for will it follow that because Christ may device and impose a form, therefore men may do it? to parallel this with other things, Christs ordinance can make the writings of the Apostles a rule of Faith, can men make another Scripture? or can they appoint their homilies to be used& red in the Churches as the Prophets& Apostles did their writings? Indeed, such a pretence is put upon their Hommelie or Exhortation, added to the prayers appointed for the last public Fasts, that as the Apostles wrote certain Epistles, which they caused to be red in the Churches, so certain apostolical men, had written this Exhortation, &c. You may read the words in the book whereunto I refer you, not having it at hand. Now if this Title ( viz.) as apostolical men, they plead their right to prescribe forms to the Churches, let them show the signs of Apostles, viz. that they have heard and seen Christ as the Apostles did, Acts 1.21.22. and 22.14. 1 John 1.1.2. that they have an immediate calling, not of man, nor by man, but of Christ, galat. 1.1.  
Thirdly, that they have a general commission to go forth into all the world, to plant Churches, and are qualified with the gifts of tongues, &c. for that purpose, mat. 28.19.  
Fourthly, that they have infallible assistance of the spirit in all things they impose upon the Churches, and Christs command for the things which they teach men to observe and to do, as the Apostles had, Acts 15.28. John 16.13. Matth. 28.20. if not, they will be found false Apostles, Revel. 2.2. and must renounce that plea, else both their office& impositions are to be rejected as Antichristian. again, Christ can appoint Sacraments which men cannot do, yet these who presume to device a liturgy for all the Churches, are so bold also as to obtrude upon them teaching signs, viz. significant ceremonies, as if the Sacraments which Christ hath appointed, were not sufficient for that purpose, in which respect the Churches ought the more resolutely to set themselves against all human devices& incroachements in the matters of Religion, lest a new rule of Faith in time be devised and imposed by men, as it is in the papacy.  
Secondly, what if this form be not imposed by our Saviour, to the end that believers should be tied onely to those words in prayer, as indeed it is not, as wee shall an one show, in answer of the first objection, of the second particular, in the third Reason: Will this at all countenance the impositions of the liturgy upon the Churches? not at all.  
A second Reason: because it is Gods Ordinance that the Churches should bee edefyed by their gifts who minister unto thē,& that in Prayer as well as in Preaching, which I prove in this Order; First, that Prayer and Preaching in the Church are two especial duties of the Minister, Acts 6.2.4. where Praying, could not bee reading Prayers out of a book, as neither could the ministry of the Word, be reading of an homily, for to serve Tables, would not hinder them from either of these.  
Secondly, Christ fitteth all his servants with gifts for the whole work of the Ministri, Ephes. 4.8.11.12. 2 Cor. 3.5.6. he that hath made them able ministers of the new Testament, hath enabled them to pray, as well as to Preach by their own gifts; For, Prayer is an ordinance of the new Testament as well as Preaching, and they are made able thereunto, not by showing the sufficiency of other men, whose Prayer they red, but their sufficiency is of God, enabling themselves; so that, if any be not gifted for those works, the word doth not warrant the having of them for Ministers of Christ, if they be endowed with gifts fit for those works, the Word doth not warrant the prescribing to them stinted Prayers or Homelyes, and why may they not as lawfully command them to Preach by reading of homilies, as to pray by reading of the liturgy?  
Thirdly, The mastifestation of the spirit, every gift in declaring whereof the spirit is manifested, is given not onely to some men that lived in former times, but to every man, much more to the man of God to profit with all, 1 Cor. 12.7. For what is there said of extraordinary gifts, holds by proportion in all gifts, especially ministerial: but what Ministerial gift is exercised and manifested in reading Prayers, which every child of 12 or 13 yeares old, is sufficiently able to do.  
Reading of Scripture is a ministerial duty, and therefore why not reading of Prayers also?  
Between public reading of Scriptures, & public reading of Prayers, there are at least two differences. First, the public reading of Scripture is Gods Ordinance,( so is not the other:) The reading of the Law and Prophets is mentioned as parts of Gods public worship, Acts 13.15. But there is no mention from Moses to Christ, of any liturgy devised by man, which might not have been consealed, if it had been for the edification of the Church, to set up such means of Gods worship as Liturgies red publicly for the Prayers of the Church. Secondly, Reading of Scriptures simply considered in itself, in the public Assembly, is not the proper work of the Minister, but may be done by any member, whom the Church shall appoint thereunto, though he be no Minister, as the maner is in the Reformed Churches beyond the Seas, but the reading oft whole liturgy is not permitted to every man, but only such as are made Ministers by the Prelates: now seeing they make such account of this piece of service, as appropriate it to the Minister to red the liturgy, and to bind him so strictly to the use of it, as they do, it concerns both Ministers and People, to see that it be warranted by the word so to be used in the Churches.  
The reading of the liturgy, hinders not the use of their own gifts afterwards in the Pulpit.  
If the word enjoins the exercise of his own gift in Prayer as well as in Preaching, & doth not give warrant to the introducing of any other forms, by mens device and appointment, wee must be careful as not to take from the Word any ordinance of God, so not to add to the Word, as means of worshipping God by the devices& appointment of men. 2. If they may limit them in the desk, why not in the Pulpit also? 3. The Canon also stintes them accordingly a form always to be used in the Pulpit, see Canon 55. as well as in the desk,& in Norwitch Diocesie that form is pressed upon the Minister in the Pulpit, and canonical obedience bind them thereunto, who have yielded themselves to be governed by these Canons& Constitutions, so that at last the Church will come to be wholly deprived of the profit of their Ministers gifts, and Christ of the honour of them: for who sees not that the imposing of Prayers devised by other men upon the Churches, to be used by all Ministers ordinarily for theirs& the Churches Prayer, doth much derogate from the honour, fruit, and benefit of Christs Ascension into Heaven,& from the love, care,& bounry that he hath, and shows continually to his Church upon Earth, giving gifts to men, for the work of the ministery, and the profit of the Churches, Ephes. 4.8. and the 13. 1 Cor. 12.4.5.6. with Mat. 28.20.  
The third Reason: Because God hath appointed other helps for Prayer,( which are sufficient without this.) First particular, the holy Ghost is given to teach us to pray as wee ought, Rom. 8.26. the Spirit helps our infirmities, who knows not how to pray as wee ought. How doth it that? not by a book in reading, whereof the Minister offers up his own, and the Churches Prayer to God,( for that will rather help them to more infirmities, and less abilities in Prayer) but itself makes requests: first, it provekes us to pray, and tells us as it were within, what we should pray, or frameth such desires within us, by which wee request God, as expositors, of the best note, interpret that place.  
A Prayer made by others, and red out of a book, may be said to be made by the spirit of God: First, because it assisted him that made the Prayer: Secondly, because the spirit stirreth up his affections who reads the Prayers.  
This Objection the Apostle seems to prevent when he saith, The Spirit itself makes requests for us, viz. the spirit alone, either immediately( or by means sanctified and ordained by himself) makes requests for us, viz. who set ourselves to pray( though with many infirmities) which also the word following intimates, when he gives this for the reason, why the spirit helps our infirmities, for( saith he) Wee know not how to pray as we ought. But if such red Liturgies were fufficient, it might bee said, though wee know not how to pray as wee ought, yet those that made the liturgy knew how to pray, and wee pray their prayers; whence it will follow, that it is not sufficient to the intent of that place, that others were assisted in making the Prayers which were red, and that our affections be stirred up in reading those Prayers, unless our understanding be directed, and our affections quickened by the holy Ghost, to express by our own gifts, our own requests when we pray for others, or for ourselves, and that this is the true meaning of praying in the spirit,& in the holy Ghost, will appear in galat. 4.6. Ephes. 6.18. Iude vers. 20. 1 Cor. 14.  
The Prayer of the Minister is devised by man, viz. himself, and the people are limited by his Prayer, as much as by a book form.  
The Question is not of Prayer devised by a mans self, or of limiting the spirit in the people, but of Prayer devised by others, and imposed, and of limiting the spirit of the Minister; the first is lawful, the second sinful: for a man to device his own Prayer is a duty, 1 Cor. 14.15. but to take up for his Prayer the devices of other men,& to be bound to a constant use of them ordinarily, is no where warranted. Again, that the spirit of the people should join with the Ministers spirit in Prayer is an ordinance of Christ, who ordereth no more to their parts in that case then to join with him, and so testify it by saying Amen, 1 Cor. 14.16. and therefore it cannot be properly said, that the spirit is limited by his own ordinance, but when the spirit of the Minister is straightened by forms prescribed to him by men without Gods ordinance and appointment, then the spirit is limited, and stinted indeed.  
If the Minister prays by a form of his own devising, his spirit is thereby stinted, why may it not as well be stinted by book prayer imposed?  
Although it be not safe for a Minister to limit himself to one form of prayer always, though devised by himself, yet the people may more safely join with him in that then in the other: for two Reasons. First, because that Prayer, being devised by himself, is an exercise of his gift in a measure, and his defect in not exercising it so much as he should, is his own personal sin. Secondly, because it is not by mans authority imposed upon him to use that form, but voluntarily taken up of himself, in which case, first they subject not themselves to mans ordinance in Gods worship, as they do in the other. Secondly, he may the next day alter his form,( for ought the people knows) seeing he is free to use it or not, but in the other case, they know no other Prayer can be expected by the people, or may be used by the Minister, then their liturgy.  
If a form were not imposed, but every Minister were left unto his own way, great inconveniency would follow.  
First, you see the Ministers exercise their own gifts in Prayer in the Pulpit, without any inconveniency following upon it: show a reason why it is more inconvenient for them to take that liberty when they read in the desk, then when they preach in the Pulpit? Secondly, this objection casts an imputation upon Christ and the Scripture, as not having sufficiently provided against inconveniencies in Gods worship. Thirdly, if none bee admitted to the Ministry, but those whose fitness for the work of the ministry is sufficiently known according to Christs ordinance, this inconveniency need not to bee feared.  
A second particular: the Scripture holds forth the form of Prayer, given by Christ our Lord, for a rule and pattern according to which our Prayer should be framed, Matth. 6.9. Luke 11.1.4. and therefore men cannot add other forms hereunto by their appointment, without injury and dishonour to Christ our Lord: for will it not lay an imputation of imperfection upon the Rule, and upon Christ, as not sufficiently provided for his Church? If a form devised and appointed by men be good, seeing he hath left not rule for it in the Scripture, which should perfectly furnish the man of God to every good work, 
2. Tim. 3.16 17. & is written to this end among others, that wee may know how wee ought to behave ourselves in the house of God. 
1. Tim. 3.15. 1 Tim. 6.13 14. & therefore what is there in taught must be kept without spot unrebukable, to the appearing of Christ, 
Deut. 9.2. and ●2. 32. Iosua 1. ●. Prov. 30 5.6. gull. 3. ●●.  without adding thereto, or diminishing from it, 
Rev 22.13. & that under a dreadful penalty denounced against those who shall presume to do otherwise.  
First Objection, Christs appointing a form, seems to give allowance to forms devised by other men, for it shows, that a Prayer not devised by a mans self, may be offered up to God for a mans own Prayer, and if that be so, why may not other men device a form of Prayer, and impose it upon all the Churches to be used in the public Assemblies?  
If Christ had appointed this form to be used when we pray, as the words seem to intimate, Luke 11.2. It will not thence follow that men may device and impose their forms, but those 2. things will follow upon it: First, that men must see that Christs form be used in the Church when they pray. Secondly, that no man presume to impose another form of other mens devising upon the Churches; for instance, suppose God had appointed Aaron bless the people always in that form of words, spoken of Numbers the 6 Chapter, it would thence have followed, that Moyses must see to it that Aaron used that form,& might not suffer him to impose any other form of words to be used by the Priests, in blessing the people, Prayer was typed by the incense or perfume, which every Morning and Evening was burnt before the Lord, Exod. 30.7.8. compared with Psalm. 241.2. Now, when the Lord had devised& appointed a perfume, all men are forbidden to make a composition like that perfume, Exod. 30.35.37. so if it could be proved, that Christ had made that form for a Prayer to be used by the Churches, and by believers, always when they pray, thē the offering up of any other Prayers( made by others) or of our own devising, would seem to be as unlawful, as the offering of strange incense, Exod. 30.9.  
Secondly, though it be true that Christ give us liberty to use that for a Prayer, being uttered with understanding, yet his purpose is thereby to direct us how to frame all our Prayers, and not to tie us to say over these words for our Prayers, as may appear by these reasons: First, because all the circumstances in both the Evangelists, doth led us to understand it thus, for in Mathew it is part of Christs Sermon, wherein he shows, how alms,& Fastings,& Prayer, are to be used aright without Ambition, hypocrisy, Babbling: and in Luke he shows them how to come to God in Prayer, as Friends to their Friends, as Children to their Parents, asking Bread, Fish, &c. and making their requests known to God, according to particular wants in Faith, Hope, Love, &c. Secondly, because the two Evangelists doth not tie themselves to the same words, or number of words, in recording that form of prayer which may seem to be ordered by a special providence, to prevent this conceit, for if wee be tied to these words which Christ uttered, which Evangelist shall wee follow? Thirdly; because the Apostles did not bind themselves to those words, but used others, according to their several occasions, and taught the Churches to whom they wrote( not) to say over those words, but according to their necessities and occasions, to show their requests unto God, in all maner, prayer, and supplication in the spirit, &c. But if Christ had tied us to the use of those words, in that number and order, then it would bee a sin to pray at any time without using those words, for he saith, When you pray, say our Father.  
To conclude this passage: If Christ, who is the Lord and Lawgiver to the Church, and knowing the mind of his Father, was able to frame a perfect and absolute Prayer for his Church, yet did not hold it meet to tie his people to those words always which himself devised, but left the Churches free therein; much less may any man impose their devised forms to be used of necessity, ordained in the Churches.  
John taught his Disciples to pray, Luke 11.1. therefore stinted Liturgies are lawful.  
It doth not appear in the Scripture, how John taught his Disciples to pray, whether by giving them some rules& directions, what petitions they should put up, and in what maner, or by composing a form for them; if the former be meant, so may any man teach another to pray,& those that have the education,& instructing of oth●rs, ought to teach those under their charge, but that will give no countenance to set forms, whereof the question is. again, suppose that John did propound some maner or form of Prayer for the private use of his Disciples, yet it doth not serve to justify the liturgy in question: For, first, the times are not alike, for Religion among the Iewes, was then so decayed, that it is most probable that there were but few which held the right order of Prayer. Secondly, the promised Redemption being then at hand, it was necessary that the mindes of the faithful should be stirred up to hope and desire of the same; now, suppose John, into divers places of Scripture, did fit some Prayer to the time, and to the spiritual kingdom of Christ, which he now began to reveal, what is this to our times, who have a form of Prayer sufficient for our direction and help, this way taught by Christ himself, which they wanted in Johns time, else I believe John would have spared his pains in in this, and have referred them thereunto? Secondly, the maner of propounding them is not alike; for, John indeed taught his Disciples how to pray in private, but did not tie them to those very words without variation, which may be thus evinced: Christ taught his Disciples to pray as John taught his, but Christ did not so tie his Disciples, as hath been proved: therefore John did not his: and who can prove that John prescribed them to use his words at all, for he might give them a form of words which they were not to use for their prayers, but to learn from thence how to order their own prayers? and so the psalms, which are Prayers, serve to teach us how to pray in like cases, Col. 3.16.& many Prayers, printed by good men, may be used by those that are ignorant, to sh●w them how their Prayers should be framed, provided that they tie not themselves to use those forms for their daily prayers; but the liturgy, in question, limits all the Churches to one form to bee used of necessity every Lords day for their public prayers. Thirdly, the matter of them is not alike, for John taught his Disciples to pray for such things as agreed with the mind of God in the Scripture, else Christ would have witnessed against that evil, and not have taught the Disciples to pray as John taught his, but the liturgy in question, imposeth such Prayers upon the Churches, wherewith a believer cannot join in faith, as shall be shewed in the sixth Reason.  
Other Reformed Churches have forms: Ergo, they are lawful.  
First, wee are not to consider what other Churches do, but what they ought to do, and what the Primitive Churches, planted by the Apostles, did; who are patterns to them and us. Secondly those forms are not imposed upon all the Congregations of necessity, to be used as these are, but are left free, as appears in the liberty they take in that particular without rebuk in the Low countries.  
public Prayers offered up by the Minister in Church Assemblies, must be framed according to the present and several occasions of the Church and people of God,( as also mens private Prayers ought to be ordered) which can not be done when men are stinted to those forms: for instance, the Church prayed according to the occasion, when one was to bee left in the place of Iudas, Actor. 1.34. and when the Apostles had been threatened by the counsel, Acts. 4.24. and when Peter was in prison, Acts 12.5. In like maner Paul entreats the help of their prayers in requests suitable to this occasion, Rom. 15.30.31.32. 2. Thess. 3.12. and this is implyed when all believers are called upon to watch unto prayer, 1. Pet. 4.7.  
In the liturgy there are prayers for many occasions, as, change of Weather, times of war, Pestilence, Famine, Visitation of the sick, Marriage, &c.  
Yet there are many other occasions of particular use for that Congregation, & for others, which that book points not at; as, the choosing of Officers; as, Pastors, Teachers, Elders and Deacons, by the Church, and many other cases, wherein the Church should meet together, according to Christs ordinance, beside those mentioned in the Text of Scripture before alleged. For proof of this fourth Reason, none of which occasions are fitted with any Prayer in the liturgy. 2. Those occasions whereunto some Prayers are fitted, should be expressed by the Minister in such words as may have reference to the several states& conditions of their several Congregations respectively, which is parte of their watching over their flock, but the book doth not this, nor can do it.  
Because the worship of God, by that stinted form whereof our question is, is the device of Antichrist, it being nearer prescribed or used in the primitive Churches planted by the Apostles, and recorded in Scripture, but as the mystery wrought to a greater height in declining times of the Church, it was received by little and little, till at last it came to be completely framed, strictly enjoined, and every where used in the Papacy, as serving to maintain superstition, and a dumb idol, reading ministry; and to nourish people in ignorance of the nature and right use of Prayer: the mass book is in latin, this liturgy book is in English; the mass book hath all the Prayers this liturgy hath, and some more; other differences I know not between them. Therefore King Edward the sixth in his Letter to the Devonshire men, to convince them, that their liturgy was none Service, tells them, That it is no other but the old,& the self same words in English which were in latin, save a few things taken out, which were so fonde that it was a shane to hear them in English: and King james in a Speech of his in Scotland, said, That their English liturgy was an ill said mass, and this is made the first of the exceptions against the Common Prayer book, which were briefly added too, in the Abridgement, that it appointed a liturgy, which in the whole matter& form thereof, is too like unto the mass Book.  
But the words and Petitions are good in those Prayers, therefore the book may be lawfully used.  
Not all the words and Petitions are good, as will be shewed in the sixth Reason. Secondly, good words expressing good Petitions, are not sufficient to prove that their Prayers are good: For, first, a Prayer may be good without words, as the mental Prayer of Annah, 1 Sam. 1.12.15. Secondly, In vocal Prayer more is required to make it good thē good words, viz. Among other things, this, that it proceed from the ability which the spirit of God bestows on him who utters the words to fit his requests, to the present occasion, John 4.24. 1 Cor. 14.15.16. 1 Pet. 4.7.  
Some of those Exiled in queen Maryes dayes, for witnessing against antichrist, pleaded for this liturgy in Franckeforde,& in the beginning of the Reformation, godly men approved it, and rejoiced in it, and since, holy men have used& defended it, therefore it may lawfully bee used.  
First, I deny the Argument, more particular and distinctly I answer: First, that the book then pleaed for, was made in Edward the sixts time, and against it Mr. Knox and others witnessed in Frankeford; yea, though his life was endangered thereby, and the losing of his estate followed upon it; yet he would not receive it into the Church, though some pleaded for it, who were not so troughly purged from all Antichristian leaven, as was to bee wished, though they witnessed a good confession against the mass, and transubstantiation, &c. Secondly, In the beginning of the Reformation, godly men rejoiced not so much in the Prayers, as that the worship of God was celebrated in our own Language, whereas before it was in latin, which few understood. Thirdly, holy mens using and defending it in these dayes, doth not prove it more lawful then polygamy and the taking of Concubines, was to the Fathers before Christ, which they used and were ready to defend, if any had spoken against it: in those dayes, the holy Apostles are not to be followed otherwise then as they follow Christ, 1 Cor. 11.1. The Iewes at Antioch and Barnabas was missed by following Peters practise, though a Pillar in the Church without a Rule, Gal. 2.13. Fourtly, In the time of ignorance God passed them by, and us also. But now he admonisheth all men, to whom the truth is revealed, to repent, Acts 17.30.  
The Prayer book in question, is corrupt in many things: First, the matter of some Petitions, is such as wee cannot say Amen to it in faith, as may be instanced insome Collects, as to instance ne or 2. for a taste. In the Collect on the 12. Sunday after Trinity, is prayed, that God would forgive us those things whereof our consciences are afraid,& to give unto us that our prayers dare not presume to ask. In the Collect for Innocents day, it is said: Almighty God, whose praise this day the young Innocents thy witnesses have confessed, and shewed forth, not in speaking, but in dying: And in one of the Collects to bee used for Morning Prayer every Lords day, you pray for Bishops and Curates, and all Congregations committed to their charge: Now, if Congregations be not committed to Diocesan Bishops, as they say they are,( pure Divines) and if Pastors of Churches bee not their Curates in all the Congregations, or if the curates under the Pastors of the Churches bee not Christs ordinance, then you pray, that plants which God hath not planted, should prosper in the Churches, which cannot be done in Faith. To omit divers others, the very fitting of Collects to certain dayes, for holy Fasts, and Feasts not sanctified by God, savour of superstition; as, special Prayers for Lent, serving to countenance the keeping of it as a Religious Fast, and the Collect on good Friday, and on the holy dayes. Secondly, The maner of Praying vain Repetitions; as, the often repeating the Lords Prayer;&, Glory to the Father,&, Lord have mercy upon us, &c. not out of fervency as Christ, and David,& Daniel did, 
See the Abridgement of the lincoln Ministers, Pag. 2. to the 16.  but out of form merely, this is expressly condemned Matth. 6.12 Disorderly Responsaries, the clerk taking a parte of the Prayer out of the Ministers mouth, contrary to the 1 Cor. 15.40. which also introduceth an office into the Church, which God never appointed; as also, the reading curates are contrary to Ezekiel 44.8. Now, the Prayer which we cannot offer up in Faith, is contrary to Roman. 14.23. Heb. 11. v. 6. and Chap. 12.28.29.  
Secondly, Besides the book, which for these Prayers sakes, is brought into the Church, perverteth the right use of the Scripture, dismembreth& mishappieth them for making of Gospels, Epistles, Lessons and Collects, appointed for Feasts of mens devising,& derived from the Papists, and it retains a corrupt translation of the psalms,& bringeth into the Church Apocrypha writings, and the errors contained in them.  
Some things may be found amiss in the Prayers of Ministers, when they exercise their own gifts, with which a man cannot join in Faith, yet that which is good is not to bee rejected for that which is evil, and why not in this case also?  
When the Minister exerciseth his own gift, Gods ordinance is observed, where with I may communicate in Praying, as well as in Preaching, notwithstanding his infirmities in either, which are but personal and in such cases the Rule warranteth men to try all things,& to hold that which is good, 1 Thess. 5.21. But when the liturgy is red, an ordinance which is not of God, but of man, is introduced into Gods Worship, contrary to the second Commandement, and therefore I must reject it, and have no communion with it.  
Suppose these stinted forms be not lawful, yet the fault is not ours, but theirs that impose them.  
unlawful commands in matters of Religion especially, cannot be obeied without sin, Hosea 5.11. and it is a sin to walk after them many ways: First, against God, from whose authority so much is derogated as is ascribed to mans ordinance in those matters, 2 Coll. 2.22.23. Secondly, against our superiors, whose consciences are offended, they being emboldened to sin, whilst they think that to be lawfully imposed, which is by us received& obeied, 1 Cor. 10.11.12. Thirdly, against the present age& posterity, whilst by our yielding to unwarrantable impositions, the reformation is hindered. Fourthly, against ourselves, by partaking in other mens sins, 2. Cor. 11.  
This rather concerns the Minister, whose action it is, then the people.  
Whatsoever worship is offered up to God by the Minister, is in their name, and so the action of the Assembly then present, who are to declare their assent by saying Amen, if it be lawful, if otherwise to call upon their Minister to fulfil the ministry which he hath received of the Lord, Col. 4.17. and as occasion shall require to proceed further to declare their dislike in such a maner as is meet, either by absenting themselves from it, or by other ways declaring their dislike, so as the whole Church may take notice of it.  
What if one red on a book, or talk with others, or do some thing else in the bottom of the Seat, whiles the liturgy is reading, is not it sufficient?  
public disorders must bee publicly witnessed against, 1. Tim. 5.20. that the Church may be edefied, if that cannot be done, or be to no purpose, men ought to absent themselves from that act of worship wherein they cannot join warrantably.  
But I cannot join with the Church in some ordinances of God without these as, in the reading of the Scriptures, and in the Sacraments, and if I join not in liturgy, I may loose many good Sermon in Churches that are much frequented and thronged.  
The answer which the Ministers of Scotland in the examination of the five Articles enacted at Perth, whereby they justify their not communicating at the Lords Table where the gesture is changed, and distributing the Elements by the Communicants is wanting, will serve for this purpose also by a parrety of Reason; they say, wee are all bound to maintain the puretie& integrity of Gods ordinances& therefore cannot communicate in these cases: no man will be so careless of his leg or arm, as to suffer them to bee cut off, but will venture himself for their preservation, or the preservation of the least joint of his fingers, howbeit they be not such noble parts of the body as the head and heart, without which the body cannot subsist, far less ought we to tolerate such a horrible stumbling block, as, kneeling in the act of receiving the sacramental elements eating and drinking, whosoever countenances such Communion is accessary to that deformation and mutillation; for if none would communicate with the Ringleaders and Introducers, they woul be forced to desist,& had desisted long ago, for shane: the kneeler is the thief, the communicant is the receaver. Apply this to the joining in the liturgy upon the same ground. again, they add, some think they may, if they have liberty to sit themselves, and to reach to the nearest, but they should not look to their own personal privileges, but to the liberty of the whole Church and Congregation whereof they are members. If some Citizens would give way to the enemies, upon condition of their enjoying their own liberty, would not they be counted Traitors, and betrayers of the city? But you will say, Shall I separate from a Church? I answer, when a Congregation is divided, that part which doth not communicate, is a part of that Church as well as that which doth, and both make up one Congregation, or Church, howbeit they be divided in that particular action: as both partes of the house makes but one house, notwithstanding there be a rift in the wall, yet it is hard say you, to want the benefit and comfort of the Sacrament, but what comfort or benefit can you find if you be accessary to the introduction of such alterations, 
The great sacrilege of the Church of Rome. & setting of such stumbling blocks, in the Congregation? when we cannot communicate but by committing a sin, our forbearance is no contempt, and the Lord, who hath promised to be a little sanctuary to his people, when they were to be scattered among the heathen, Ezekiel 11.16. will supply our wants. 
Pag. 204.  Doctor Feathly saith, That neither the onely nor principal thing to be regarded in the Sacrament, is our benefit, but Gods glory, and testification of our obedience, to his ordinance. Beza saith, 
Conf. Chap. 4.  Wee cannot seem to have contemned, who are not permitted to partake of them as they are appointed by the Lord; far be it from us to imagine any causes of necessity by which wee may violate the Lords ordinance. This answer may serve, if the case were so hard that they could not have the occasion of the right& pure administration of the Sacraments elsewhere. But( praised be God) as yet they may have it not far from the doors; these be the words, apply them to the case in question, and answer yourself.  
The Rule is clear, wee must not do evil that good may come thereon, Rom. 3.8. for an unlawful act witting and willingly done, defileth a man, mark 7.27.& to them that are defiled nothing is pure, Titus 1.15. no not the very Sacrament, nor any other Ordinance of God, and God doth more strictly bind us to abstain from what he forbids, then to do what is commanded, for almost all the Commandements of the Decalogue are negative,& negative commandements bind always, and to every moment of time, so doth not affirmatives, but as circumstances require, so that if the question bee, seeing I cannot do both, which shall I choose and refuse? the answer is, Obedience is better then Sacrifice, 1. Sam. 15.32. I must rather forbear the good how great soever, then commit the evil how little soever, therefore this order is set for our obedience, first eschew evil, then do good, Psalm. 34.14. Esay 1.16.17. again, not the want but the contempt of the Sacrament shall be imputed to men for sin, for the Passeover was as necessary to be received of the Iewes once a year, as the Lords Supper is at any time now, and yet in case of legal pollution, or being from home in a journey, they were warranted to be absent from it, Num. 10.13.  
Prayer& Preaching, & Prayer and Reading,& Prayer at the Sacraments are different ordinances, though they ought to go together in their right use, yet they may be severed& therefore wee must look that they are lawful, and distinct one from another: the lawful Preaching of the word will not excuse us for joining with unlawful Prayers, the goodness of Preaching will not bear out the corruptions in Praying the good wheat will not make the Tares good, but the Tares rather will choke the wheat, so corruptions in one ordinance will not better another, nor be bettered by it, but corrupt it,& make it worse in time, as wee so despising of prophesying and a slight account of the Ministers gifts in Preaching, accompany the stinting of the Ministers to mens forms in praying, for the imposers thereof accounts the Church sufficiently provided for with the liturgy and the Book●●, homilies,& vallues the Ministers more for their conformity in reading then for their gifts in Preaching.  
Some find by experience that they have received much good& comfort in the word and Sacraments, even when they have joined in that book prayer and stinted Service, therefore it is lawful.  
I deny the Argument: For, first, the lawfulness of actions must bee proved not by events, but by Rule, Mich. 6.8. Secondly, by such reasoning a man may prove all Popish vanities lawful; as, kneeling in the act of receiving, for they have had much comfort in so receiving their Maker; so, for Organs& Instruments of music, to be used in singing psalms in the Church, because some have found their hearts much cheered& lifted up to Heaven almost thereby; so, for Images to be used, for the help of mens devotion in worshipping God, because some have found their spirits much stirred up by them; so, for saying over so many Pater nosters, have Maryes, and Prayers by number on their Beads, because many have found much comfort therein. Secondly, That good& comfort whereof men speak, is in some a mere fancy, arising from a false peace within, caused by ignorance, or the silence of conscience; in some, a mere delusion of satan, whereby he holdeth superstitious persons in love with their blind devotions; in some others, a common work of the spirit, which hypocrites may feel in the ordinances, without being accepted in what they do. Lastly, It in some a sanctifying and saving work of the spirit, and then it is Gods blessing upon his own ordinance, whereunto they prepare their whole hearts, not upon mens own warrantable devices, wherewith they are defiled through ignorance, God mercifully pardoning these ignorances, though he is displeased at their inventions, Isal. 99.8. But this helpeth not them who are willingly ignorant of any duty, or slight any known sin; Pro. 19.16.  
However, it pleaseth our merciful God to pass by the times of our ignorance, yet now he calls upon us to repent, Act. 17.30. If now wee shall shut our eyes against the light that is offered, or take liberty to sin, because wee think the matter is not great, what comfort or blessing can wee expect hereafter in any ordinance? Psal. 50.16.17.  
To conclude, If reading the liturgy bee the praying which Gods Word allows, we are bound in conscience to apply ourselves to it, as Gods ordinance,& not wee onely, but also all the Churches throughout the World, If not, we are bound to witness against it: Consider what I say, and the LORD give you understanding in all things. What I have written is the persuasion of my heart, yet I submit it to examination of the godly Learned by Scripture.  
FINIS.