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