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could be contented, those that were wiser might believe and teach what they pleased, which in the providence of God proved in a short time a blessed means of delivering them from their old entanglements and darkness. Secondly, That their priests who were the chief instigators to all disorder and opposition to the whole work of reformation, finding a way proposed for their continuance in the possession of their places, and a worship prescribed which they could as easily perform and go through withal, as what they had practised in former days, might possibly acquiesce in the proceedings of their betters, finding the temporal interest which they chiefly respected, to be saved. And this afterward accordingly they did, reading the service-book instead of the mass, without which supply of such wants and defects in them as I shall not name, they would never have entertained any thoughts of owning the reformation, nor of suffering the people to submit themselves thereunto. On these considerations, and for these ends, it is evident from the story of those times, that our present liturgy was framed. Rejecting out of the offices before in use, such things as were directly contrary to the articles of faith protested in the reformation in hand, translating of what remained into English, with such supplies and alterations as the rejection of those things before mentioned made necessary: the book mentioned in some haste, and with some other disadvantages for such a work, was by our first reformers compiled. And indeed somewhat there was in this case not much unlike that insisted on in the entrance of this discourse, between the believing Jews and Gentiles. Many of the Jews who were willing to receive Christ's reformation in point of faith and abedience, yet pertinaciously adhered to their old ceremonious worship; violently setting themselves against any that durst speak a word against its continuance. That there might not be an endless contest and strife about the matter, and so the progress of the gospel be hindered amongst the one sort and the other, the apostles taking in hand the old worship, as to the Gentile worshippers whose case above came then under consideration, they reject and declare abrogate all such ceremonies whose necessary observation had an inconsistency with the doctrine of the gospel, proposing

only some few things to be observed, which occasioned the greatest difference between the parties at variance.

Now as this composition of that difference was accommodated to the present scandal, and the obligation unto its observation to be regulated thereby; so by the removal thereof, itself as unto any use in the church of Christ did expire. Not unlike unto this of the apostle seems the aim of our first reformers to have been, that they might win the people who had been accustomed to the way of worship in use in the papacy unto a compliance with the doctrine of the gospel, and that there might not be endless contests about that which was presently to be practised, which perhaps they thought of small importance in comparison of those weighty. fundamental truths which they had endeavoured to acquaintthem with, and bring them to the belief of, they provided. for the use of such parts of it, and in such a manner, as were not openly inconsistent with the truths which was in their hearts to communicate unto them. And it is not impossible but that this constitution might have had the same endwith the other, if not of present use, being of things of another nature, yet of a timely expiration, when notoriously useless as to the main ends intended in it, had not the interest of some interposed for its continuance beyond the life and influence of all or any of those causes or occasions. And hence it is that those streams at this day run strongly and fiercely, by the addition and pouring into of adventitious rivulets, with showers or rather storms of temporal interest, whose springs are all utterly long since dried up.

The book of Common Prayer being composed as hath been declared, became from its very cradle and infancy a bone of contention to the church of God in this nation. Many of the people and ministers who seemed to be enlightened with a beam of truth, of an equal lustre and brightness with that which shined in the minds of their brethren, wholly decried that prudential compliance with the people's ignorance and adherence to popery, which was openly avowed in the composition and imposition of it, and called earnestly for a purer way of the administrations of gospel ordinances more agreeable to the word and primitive times, than they apprehended that prescribed form to con

tain and exhibit. Others again in the justification of that whereof themselves were the authors, laboured to recommend the book, not only as to truth, but as useful and very beneficial for the edification of the church. It is known also that the contests of men in this nation about this form of divine service, were not confined to this nation, but were carried by them into other parts of the world. And should I pursue the suffrage that hath lain against it, from the first day of its composure to this wherein we live, never giving it a quiet possession in the minds and consciences of men, with the various evils that have all along attended its imposition, I suppose it might of itself prevail with sober men who desire their moderation should be known to all, because the Judge standeth at the door, to take the whole matter of the imposition of this or the like form once more under a sedate consideration. And they may perhaps be the rather induced thereunto, if they will but impartially weigh that the opposition to the imposed liturgy hath increased daily according to the increase of light and gospel gifts among men. So that there seems to be no way to secure its station, but by an opposition unto them, and extirpation of them, which is a sad work for any that are called Christians to engage into.

I presume the conscientious reader will be able to discover, from what hath been spoken, rules sufficient to guide his judgment in reference unto the use of prescribed liturgies. The story of their rise and progress is enough to plead for a liberty from an indispensable necessity of their observation. That which is of pure human invention, and comparatively of late and uncertain original, whose progress hath been attended with much superstition and persecution, stands in need of very cogent reasons to plead for its continuance. For others will not outbalance the evils that are asserted to flow from it. But it may be this will not suffice with some for a final decision and determination of this difference. I shall therefore briefly state the question about them, which only I shall speak unto, and try their use and usefulness by that infallible rule by which both we and they must be judged another day.

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CHAP. VII.

The question stated. First argument against the composing and imposing of liturgies. Arbitrary additions to the worship of God rejected. Liturgies not appointed by God. Made necessary in their imposition and a part of the worship of God. Of circumstances of worship. Instituted adjuncts of worship not circumstances. Circumstances of actions, as such, not circumstances of worship. Circumstances commanded made parts of worship. Prohibitions of additions produced, considered, applied.

To clear up what it is in particular that we insist upon, some few things are to be premised, 1. Then, I do not in especial intend the Liturgy now in use in England, any farther than to make it an instance of such imposed liturgies, whereof we treat. I shall not then at all inquire what footing it hath in the law, how nor when established, nor what particular failings are pleaded to be in it, nor what conformity it bears with the Roman offices, with the like things that are usually objected against it. Nor, secondly, do I oppose the directive part of this liturgy as to the reading of the Scripture, when it requires that which is Scripture to be read, the administration of the ordinances by Christ appointed, nor the composition of forms of prayer suited to the nature of the institutions to which they relate, so they be not imposed on the administrators of them, to be read precisely as prescribed. But, thirdly, This is that alone which I shall speak unto; the composing of forms of prayer in the worship of God, in all gospel administrations, to be used by the minis ters of the churches, in all public assemblies, by a precise reading of the words prescribed unto them; with commands for the reading of other things, which they are not to omit, upon the penalty contained in the sanction of the whole service and the several parts of it. The liberty which some say is granted, for a man to use his own gifts and abilities in prayer before and after sermons, will, I fear, as things now stand, upon due consideration appear rather to be taken than given. However it concerns not our present question, because it is taken for granted by those that plead for the

strict observation of a book, that the whole gospel worship of God in the assemblies of Christians, may be carried on and performed without any such preaching as is prefaced with the liberty pretended.

These things being premised, I shall subjoin some of the reasons that evidently declare the imposition and use of such a liturgy or form of public words, to be contrary to the rule of the word, and consequently sinful.

First, The arbitrary invention of any thing, with commands for its necessary and indispensable use in the public worship of God, as a part of that worship, and the use of any thing so invented and so commanded in that worship, is unlawful and contrary to the rule of the word; but of this nature is the liturgy we treat of. It is an invention of men, not appointed, not commanded of God; it is commanded to be used in the public worship of God, by reading the several parts of it, according to the occasions that they respect; and that indispensably; and is made a part of that worship.

There are three things affirmed in the assumption concerning the Liturgy. First, That it is not appointed or commanded of God, i. e. there is no command of God either for the use of this or that liturgy in particular, nor in general that any such should so be, and be so used as is pleaded. And this we must take for granted, until some instance of such command be produced. Secondly, That it is made necessary by virtue of the commands of men, to be used in the public worship of God. About this there will be not difference. Let it be denied, and there is an end of all this strife. I shall not dispute about other men's practice. They who are willing to take it upon their consciences, that the best way to serve God in the church, or the best ability that they have for the discharge of their duty therein, consists in the reading of such a book (for I suppose they will grant that they ought to serve God with the best they have), shall not by me be opposed in their way and practice. It is only about its imposition, and the necessity of its observance by virtue of that imposition, that we discourse. Now the present command is, that such a liturgy be always used in the public worship of God, and that without the use or reading of it, the ordinances of the gospel be not administered

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