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<DATE>2013-12-30</DATE>
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<NAME>Alexis Jakobson</NAME>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1">
<PB REF="1" MS="y">
<P>A SHORT VIEW OF THE Prelatical Church OF <HI>ENGLAND.</HI></P>
<P>Laid open in Ten Sections, by way of <HI>Quere</HI> and <HI>Petition</HI> to the High and Honourable Court of Parliament, the &s;everal Heads where|of are &s;et down in the next two pages.</P>
<P>Written a little before the fall of that Hierarchie, about the <HI>year</HI> 1641. by <HI>Iohn Barnard,</HI> &s;ometimes Mini&s;ter of <HI>Batcomb</HI> in <HI>Somer&s;et</HI> &s;hire.</P>
<P>Whereunto is added, THE ANATOMY OF THE <HI>COMMON-PRAYER.</HI></P>
<P>Printed in the year, 1661.</P>
</DIV1>
</FRONT>
<GROUP>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="dedication">
<PB REF="2">
<PB REF="2">
<HEAD>TO THE HONORABLE AND High Court of Parliament.</HEAD>
<P>HIgh and Mighty Power (under Sove|raigne Authority) A&s;&s;embled for God, for your King and Countrey, We di|&s;tre&s;&s;ed throughout the Land do earne&s;t|ly begge commi&s;eration and pitie at your helpfull hands: behold, &s;ee, and con&s;ider, how it is with us, and receive graciou&s;ly our humble Petitions.</P>
<P>The wi&s;dom of our God guide you make you al&s;o valiant for Truth and Right, and give you Magna|nimitie of Heart, Unanimity of &s;pirit to fini&s;h the Lords Work, for Gods glory, for the Churches peace, the Kings &s;afety, the welfare of our Kingdom and Countrey.</P>
</DIV1>
<DIV1 TYPE="table of contents">
<PB REF="3">
<LIST>
<ITEM><LABEL>SECTION. <HI>I.</HI></LABEL> <HI>OF the title of the Church, and why it is called Prelatical.</HI></ITEM>
<ITEM><LABEL>SECTION. II.</LABEL> <HI>Of the Principal per&s;ons in this Prelatical Church and their Dependents.</HI></ITEM>
<ITEM><LABEL>SECTION. III.</LABEL> <HI>Of the meanes to &s;upport their Prelatical greatne&s;s.</HI></ITEM>
<ITEM><LABEL>SECTION. IV.</LABEL> <HI>Of the Prelatical rule and Government, and the ends th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y ai<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e at.</HI></ITEM>
<ITEM><LABEL>SECTION. V.</LABEL> <HI>Of the Prelatical vi&s;itations.</HI></ITEM>
<ITEM><LABEL>SECTION. VI.</LABEL> <HI>Of the Prelatical Churches, and the dependents on them.</HI></ITEM>
<ITEM><LABEL>SECTION. VII.</LABEL> <HI>Of the Prelatical Service.</HI></ITEM>
<ITEM><LABEL>SECTION. VIII.</LABEL> <HI>Of the Prelatical Mini&s;try.</HI></ITEM>
<ITEM><LABEL>SECTION. IX.</LABEL> <HI>Of the Prelatical Convocation.</HI></ITEM>
<ITEM><LABEL>SECTION. X.</LABEL> <HI>Of the great and manifold evils of the&s;e Prelatical governments.</HI></ITEM>
</LIST>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="treatise">
<PB N="1" REF="3">
<HEAD>A SHORT VIEW Of the Prelatical Church OF <HI>ENGLAND.</HI></HEAD>
<DIV2 N="1" TYPE="section">
<HEAD>SECTION. I. <HI>Of the title Church, and why it is called Prelatical.</HI></HEAD>
<P>_THe Church of <HI>England</HI> now &s;o called, is the Church of our Prelates, and may be rightly termed the Prelatical, or Hierarchical Church of <HI>England,</HI> received from <HI>Rome</HI> the &s;eat of <HI>Antichri&s;t,</HI> and &s;et up here, after the Prote&s;tants fell off from that Papal Church, for it is framed of Prelates, and al&s;o of a Prelatical Clergy, and onely ruled by them.</P>
<PB N="2" REF="4">
<P><HI>Quaere.</HI></P>
<P>Whether any &s;uch Church was in the Apo&s;tles dayes, or any time &s;hortly within 2 or 300. years after?</P>
<P>Whether any &s;uch Church be among any of the refor|med Churches? or any where el&s;e, but under the Pope, the Bea&s;t which hath two Horns like a Lamb, but &s;peaketh like the Dragon, <HI>Rev.</HI> 12.</P>
<P>Whether therefore it be guided by the Spirit of Chri&s;t, or by the Spirit of Antichri&s;t?</P>
<P>Whether God ever permitted any mortal men to frame a Church after their wi&s;dom?</P>
<P><HI>For when he gave</HI></P>
<P N="1">1. The Pattern for his Tabernacle, to <HI>Mo&s;es, Exod.</HI> 25.9. and 26.30. <HI>Heb.</HI> 8.5.</P>
<P N="2">2. The Pattern of his Temple unto <HI>David,</HI> 1 <HI>Chron.</HI> 28.19. and ver&s;. 11, 12, 13. 1 <HI>King</HI> 6.38.</P>
<P N="3">3. The Pattern of the rebuilding of it to the Prophet <HI>Ezek.</HI> 43.10, 11.</P>
<P>He did not &s;uffer <HI>Mo&s;es,</HI> nor <HI>David,</HI> nor <HI>Solomon,</HI> nor the Prophet, nor any after them to attempt &s;uch a thing. Was he &s;o carefull for the Type and &s;hadow, and not for the Antitype and &s;ub&s;tance?</P>
<P>Whether therefore a frame of a Church after an humane device, may not be altered, upon good rea&s;ons by lawfull power?</P>
<P><HI>The humble Petition.</HI></P>
<P><HI>That it may be con&s;idered of,</HI></P>
<P><HI>HOw according to the Romi&s;h fa&s;hion by the name of Church.</HI></P>
<P N="1">1 <HI>The Prelates under&s;tand on<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ly them&s;elves, and (as they call them) their Clergy.</HI></P>
<P N="2">2. <HI>That they &s;eclude the Nobles and Gentry, the whole hou&s;e of Parliament, the &V;pper and Lower, from being of their Church, and &s;o debar them from having any right to meddle in Church matters.</HI></P>
<P>When the title of Church (monopolized now to them|&s;elves) is taken in Scripture of the new Te&s;tament, either
<PB N="3" REF="4">for the Mini&s;ters and people together, <HI>Math.</HI> 16.18. <HI>Act</HI> 12.1. and 13.1. and 9.31. and 15 22. and 14.27. and &s;o u&s;ually.</P>
<P><HI>Or for the people di&s;tinct from Mini&s;ters,</HI> Act. 14 23. <HI>where the people are called the Church before they had Pa&s;tors &s;et over them, when Pa<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ors and people are di&s;tingui&s;hed, there the people are called the Church, and not the Mini&s;ters, the Mini&s;ters are &s;aid to be of the Church,</HI> Rev. 18.2.1.8. <HI>The Churches d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nomina|tion is from the people, who al&s;o are the Lords cl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rgy,</HI> Pet. 5.3. <HI>the word in Engli&s;h is heritage, in Latine cleri, and in the Greek. cleros.</HI></P>
<P>There is much complaint touching Monopolies in ano|ther nature, and ju&s;tly, but this is taken no notice of, and yet this Monopolie is a my&s;tery of mi&s;chiefs; for by this name of the Church a&s;&s;umed to them&s;elves.</P>
<P><HI>They d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">gnifie very greatly their Prelatical power, as may appear by the</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o. <HI>Article of Religion, which they have corrupted from that it was at fir&s;t, &s;et out in Anno</HI> 1561. <HI>and</HI> 1571.</P>
<P N="2">2 <HI>They decree what they plea&s;e without controle, as is evident by their former and late Canons.</HI></P>
<P N="3">3. <HI>They &s;trike an awefulne&s;&s;e in all &s;orts under the &s;acred name of Church.</HI></P>
<P><HI>When the Church repre&s;entative ought to be gathered of both &s;orts (as they be now di&s;tingui&s;hed) of the learned and godly Laity, as well as of he clergy.</HI></P>
<P><HI>Why &s;hould therefore the noble Lords, and the chri&s;tian Spirits of the</HI> Gentry <HI>lo&s;e the right, into which the Holy Gho&s;t (by calling them and the re&s;t of his Chur<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h) hath inve&s;ted you? In former times Parliaments have confirmed Injunctions Eccle&s;ia&s;tical, and our Service Book, containing Gods wor&s;hip, matters of an high nature, and w<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y not will &s;o? And if the Nobles and Commons can claim &s;o much, as to rati&s;ie the matters Eccle&s;ia&s;tical being con|cluded upon, I hope it is by pern&s;al thereof before, el&s;e how can they in judgement confirm them? And if they have wi&s;dom from God to confirm them made, why may not &s;ome cho&s;en men be appointed to con&s;ult with the convocation hou&s;e, about the framing of tho&s;e things which are to be &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">orth, &s;eeing they very much <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">oncern all?</HI></P>
<P><HI>The Brethren, in the great council at</HI> Jeru&s;alem, <HI>were not &s;hut out, while the Apo&s;tles and Elders came together to con&s;ider of a great controver&s;ie in Divinity, and in making their decrees; but
<PB N="4" REF="5">when they were &s;ent forth, they pa&s;&s;ed under their own name and the name of the brethren al&s;o,</HI> Act. 15.6.22, 23. David <HI>con&s;ulted with the Laity, as well as with the Prie&s;ts and Levites, to bring up the</HI> Ark <HI>of God,</HI> 1 Chron. 1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.1, 2, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. Hezekiah <HI>concerning the keeping of the Pa&s;&s;eover, took coun&s;ell thereabout, not with the Prie&s;ts onely, but with his Princes, and all the congregation in</HI> Jeru&s;a|lem, 2 Chron. 30.1, 2.</P>
<P>This Monopoly was not then learned among Gods peo|ple, nor among the holy Apo&s;tles in their dayes.</P>
</DIV2>
<DIV2 N="2" TYPE="section">
<HEAD>SECT. II. <HI>Of the principal per&s;ons in this Prelatical Church, and of their Dependents upon them.</HI></HEAD>
<DIV3 N="1" TYPE="part">
<HEAD>I. <HI>Their two Provincials Archbi&s;hops.</HI></HEAD>
<P>THe one of the Province of <HI>York,</HI> Metropolitan of <HI>England,</HI> the other of <HI>Canterbury</HI> Metropolitan of all <HI>England.</HI></P>
<LIST>
<HEAD>Dependents of Canterbury.</HEAD>
<ITEM>1. His Prince-like retinue.</ITEM>
<ITEM>2. His Dome&s;tick Chaplains, and the re&s;t.</ITEM>
<ITEM>3. Hou&s;hold Servants.</ITEM>
<ITEM>4. All his Officers for temporalities, and the Revenues thereof, which are very great.</ITEM>
<ITEM>5. All his Spiritual Officers under him, which are the&s;e
<LIST>
<ITEM>1. His Vicar General.</ITEM>
<ITEM>2. His Guardians of Spiritualities.</ITEM>
<ITEM>3. The Dean of the Arches, with all the number depend|ing upon them.</ITEM>
<ITEM>4. His many Courts.
<LIST>
<ITEM>The Court of Faculties.</ITEM>
<ITEM>The Court of Audience.</ITEM>
<ITEM>The Prerogative Court.</ITEM>
<ITEM>The Delegates.</ITEM>
<ITEM>The Con&s;i&s;tory in <HI>Pauls.</HI></ITEM>
<ITEM>The High Commi&s;&s;ion Court.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST>
<LIST>
<PB N="5" REF="5">
<HEAD>With the &s;warms of attendance on the&s;e Courts.</HEAD>
<ITEM><HI>Advocates,</HI></ITEM>
<ITEM><HI>Regi&s;ters,</HI></ITEM>
<ITEM><HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">octors,</HI></ITEM>
<ITEM><HI>Proctors,</HI></ITEM>
<ITEM><HI>Pur&s;ivants,</HI></ITEM>
<ITEM><HI>Me&s;&s;engers, and Apparitors,</HI></ITEM>
<ITEM><HI>With all other belonging to them all, which come to many hundreds.</HI></ITEM>
</LIST>
<P><HI>Quaere.</HI></P>
<P>Whether all or any of the&s;e be of d vine in&s;titution?</P>
<P>Whether the words of Chri&s;t forbidding to be called gracious Lords, extend not to the&s;e, <HI>Mat.</HI> 20.2, 26. <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">uke.</HI> 2.25.26. <HI>Mark</HI> 10.42, 43, 44, 45.</P>
<P>Whether any Spiritual function ordained by Je&s;us Chri&s;t, &s;tandeth in need of &s;o great a Prelate, and &s;o great a dependance to di&s;charge the Spiritual duties thereof?</P>
<P>Whether this greatne&s;&s;e hath been any time the &s;upport of goodne&s;&s;e, and of good men in their places? or rather hath not from this greatne&s;&s;e ri&s;en great troubles, at at this day, and much per&s;ecution, almo&s;t ever &s;ince the be|ginning of Reformation?</P>
<P><HI>The humble Petition.</HI></P>
<P><HI>That the immea&s;urable greatne&s;&s;e of the&s;e gracious Lords might be taken away, and the number of tho&s;e their Dependants le&s;&s;ened.</HI></P>
<P><HI>That they might be made to &s;hew them&s;elves Arch-preachers of Chri&s;ts Go&s;pel, and to attend upon &s;ome particular Flock to feed them.</HI></P>
<P><HI>That they might not be of Princes coun&s;el, for commonly God leaveth &s;uch to become ill State&s;men, becau&s;e they do contrary to Chri&s;ts bidding.</HI></P>
<P><HI>It &s;hall not be &s;o with you,</HI> Mat 20.26. Luke 21.25. Mark 10.42 <HI>and for that they neglect the &s;acred calling of the Mini&s;tery, which is to be of Chri&s;ts heavenly coun&s;el, to give attendance unto temporal affairs, and to be of earthly Kings coun&s;el.</HI></P>
</DIV3>
<DIV3 N="2" TYPE="part">
<HEAD>II. <HI>There be twenty four Bi&s;hops Dioce&s;an Lord Bi&s;hops.</HI></HEAD>
<P>They are &s;eated in &s;everal places throughout the King|dom.</P>
<PB N="6" REF="6">
<P>Of the&s;e three are under <HI>York</HI>
<LIST>
<ITEM><HI>Carleile,</HI></ITEM>
<ITEM><HI>Durham,</HI></ITEM>
<ITEM><HI>and Che&s;ter.</HI></ITEM>
</LIST></P>
<P>All the re&s;t are under <HI>Canterbury.</HI></P>
<LIST>
<HEAD>Dependants on the&s;e.</HEAD>
<ITEM>Their traine of Dome&s;tick Servants.</ITEM>
<ITEM>Their Chaplaines.</ITEM>
<ITEM>Their Officers concerning their temporalities.</ITEM>
<ITEM>Their 24. Courts.</ITEM>
</LIST>
<LIST>
<HEAD>And hereto belong,</HEAD>
<ITEM>26 Chancellours, with waiters on them,</ITEM>
<ITEM>24 Regi&s;ters with their men,</ITEM>
<ITEM>24 Gentlemen Apparatou&s;s.</ITEM>
<ITEM>48 Proctours, if but two to a Court.</ITEM>
<ITEM>120 Apparitours at lea&s;t, more then a good many.</ITEM>
</LIST>
<P>QVAERE.</P>
<P>Whether the&s;e Dioce&s;an Bi&s;hops be <HI>jure divino,</HI><NOTE PLACE="marg">Read Tim. and Ti|tus un|bi&s;hoped.</NOTE> and have warrant from Scripture?</P>
<P>Whether St. <HI>Peters</HI> &s;peech reacheth not to them, that they &s;hould not Lord it over Gods heritage by over-ruling it, 1 <HI>Pet.</HI> 5.3?</P>
<P>Whether we cannot be as well without them, as all other reformed Churches; or whether we will condemne tho&s;e Churches for ca&s;ting them out, or not receiving them in?</P>
<P>Whether this be not a mockery to &s;ay, <HI>no Bi&s;hop no King,</HI> &s;eeing they al&s;o &s;ay, <HI>no Ceremony no Bi&s;hop,</HI> therefore <HI>no Ce|remony no King,</HI> what a weake &s;tanding bring they a King unto? But a King is Gods ordinance; nor &s;o they? And in <HI>Denmark</HI> hath been a King and no Bi&s;hops this hundred years?</P>
<P>Whether Bi&s;hops wanting in Dioce&s;&s;es, upon vacancy &s;ome ten, &s;ome twenty years (as &s;ome have been) may not be &s;o for more years, &amp; &s;o forever? And if they may be wanting in a Dioce&s;&s;e, why not in a Province, and &s;o why not every where?</P>
<P>Whether may not our King, as lawfully ca&s;t them out
<PB N="7" REF="6">of his Dominion, as did the King of <HI>Denmarke</HI> his Grand|father out of his Kingdome?</P>
<P>Whether by their authority have they advanced true Religion, or upheld meer formes of it, as &s;hews, habits, ge&s;tures, and Ceremonial ob&s;ervances, rather then the power of godline&s;s?</P>
<P>What wickedne&s;&s;e and vanity is &s;uppre&s;&s;ed by him; nay, what errour, what vice, Idolatry, and prophane&s;&s;e groweth not under them?</P>
<P>What one made better by them in the wayes of God?</P>
<P>What one brought to a pious reformation by their Citations, Excommunications, and impo&s;ed Penancies?</P>
<P><HI>The humble Petition,</HI></P>
<P><HI>That they may be &s;eated in Pa&s;torall charges, every one over a Particular flock, as all the fir&s;t Bi&s;hops were, there to preach, and teach the people, and &s;o their many dependants might be taken away.</HI></P>
<P><HI>That their Chancellours be removed from them, and their over|&s;wa<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ing wa&s;terfulne&s;&s;e in their Courts be taken down, and cut off.</HI></P>
<P><HI>That they, their Officers, and their Courts be brought under &s;ome &s;uch authority, as may rule over them, que&s;tion them, and duely cen&s;ure them, when there is ju&s;t cau&s;e, and not &s;uffer them to be like Kings, free without command, or any power of cen&s;ure at all over them, is it fit they &s;hould judge all, and be free from the judgement of any?</HI></P>
</DIV3>
<DIV3 N="3" TYPE="part">
<HEAD>III. <HI>There be three&s;core Archdeacons under the&s;e Bi&s;hops.</HI></HEAD>
<P><HI>Dependents on the&s;e.</HI></P>
<P>They have three&s;core Courts to which do belong Com|mi&s;&s;aries, Officials, Surrogates.</P>
<P N="60">60. Regi&s;ters with their Servants.</P>
<P N="120">120 Proctors, if but two to every Court.</P>
<P N="200">200. Apparitors at lea&s;t.</P>
<P>The whole number appartaining to Archbi&s;hops, Bi&s;hops Archdeacons, with the many Peculiars, are judged to be no fewer then ten thou&s;and per&s;ons, which need yearely 200000 pounds to maintain them all, the greater and in|feriour ones, reckoning but 20. pound a man, when many
<PB N="8" REF="7">have an hundred a year, &s;ome 200. l. others more.</P>
<P><HI>Quaere.</HI></P>
<P>Whether the&s;e &s;warmes of wa&s;ps, be of nece&s;&s;ary u&s;e in the Spiritual Kingdome of Chri&s;t?</P>
<P>Whether their Courts be reformative or deformative?</P>
<P>Whether there is any likelihood, that their gro&s;&s;e abu&s;es of Gods ordinances in &s;ending out Excommunications, and their commuting of Penances, &amp;c. can be ble&s;&s;ed of God to bring an holy reformation?</P>
<P>Whether it can be probably imagined, that tho&s;e Courts can reform others, which in them&s;elves are &s;o cor|rupt, and mercenarie, and do imploy &s;uch ba&s;e and lewd companions in a &s;piritual bu&s;ine&s;&s;es, as be the Apparitours whom either they cannot, or will not reforme.</P>
<P>Whether their Courts being taken away as in all other reformed Churches, their want &s;hould be bewailed, and their &s;etting up again be de&s;ired?</P>
<P>Whether the ma&s;&s;e of money which is &s;pent by the&s;e, &s;o many thou&s;ands might not well be &s;pared, and far better employed?</P>
<P><HI>The humble Petition.</HI></P>
<P><HI>That the&s;e Courts be not longer permitted to take in &s;o many thou&s;and Pre&s;entments every half yeare, only to make &s;uch gain of the people, as they do; for they reform no mens per&s;ons, but plague their pur&s;es.</HI></P>
<P><HI>That &s;ome other way might be con&s;idered of, agreeable to Gods word and the godly practi&s;e of other Churches for &s;uppre&s;&s;ion of vice, and the maintenance of vertue in every Pari&s;h.</HI></P>
<P><HI>That their lewd Apparitours, &s;o many and &s;o ba&s;e be not longer &s;uffered.</HI></P>
<P><HI>That in their Courts their proceedings may be open to the hearing of all, and that they lap not up bu&s;ine&s;&s;es in &s;ecret, as their man|ner is to &s;hut their Con&s;i&s;torie door, where they do as they plea&s;e with Delinquents.</HI></P>
<P><HI>That they delay not men in their Courts, forcing and vexing poor men to come very often, &s;ome have come eight, &s;ome</HI> 10. <HI>&s;ome</HI> 16. <HI>times before they can be di&s;mi&s;&s;ed, a grievous vexation to needy labouring men.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="3" TYPE="section">
<PB N="9" REF="7">
<HEAD>SECT. III. <HI>Of the means to &s;upport their Prelatical greatne&s;s.</HI></HEAD>
<P>THe&s;e have their Lordly Palaces and great hou&s;es.</P>
<P>They have their Eccle&s;ia&s;tical dignities, and &s;piritu|al offices, and what do thereto belong.</P>
<P>They have their Baronries, and the ample Revenues thereof.</P>
<P><HI>Viis et modis,</HI> &s;uch is their Income, as it cannot but a|mount to four hundred and fifty thou&s;and pounds <HI>per annum,</HI> if not more, &s;o much their greatne&s;s comes unto, as the &s;tate of a King may be &s;upported not a little there|with.</P>
<P><HI>Quaere.</HI></P>
<P>Whether the true officers of the Church of Chri&s;t, need &s;o much to bear up their train?</P>
<P>Whether Chri&s;t be hereby better &s;erved by them, or fol|lowed of them?</P>
<P>Whether their &s;tudies are more bent to advance the Churches &s;piritual good?</P>
<P>Whether are they more &s;eque&s;tred to the wayes of God, to attend Gods &s;ervice, the reformation of ill mens lives, the &s;etting forward tho&s;e that are good in the pathes of grace?</P>
<P>Whether do they take the more time to apply them&s;elves to Fa&s;ting, to praying, to preaching, to do workes of piety, and works of charity?</P>
<P>Whether do they not rather intrude into &s;ecular affairs, and into State bu&s;ine&s;&s;es, to the di&s;grace of the Nobles, and Gentry of the Land, and the peace thereof?</P>
<P>Whether are they more bold again&s;t &s;inne, to &s;uppre&s;&s;e it in all &s;orts? Or are they not hereby the more Lordly minded to beare up them&s;elves and to cru&s;h all that ju&s;tly find fault with what is ami&s;&s;e in them?</P>
<P>Whether are they not hereby higher from controle and le&s;s &s;ubject to any cen&s;ure, both they and &s;uch as depend upon them?</P>
<P>Whether may not the King paire them as well as did
<PB N="10" REF="8">ble&s;&s;ed Queen <HI>Elizabeth</HI> &s;ome of them in her daies; Or as King <HI>Henry</HI> did the Lord Abbots, and Lord Priors, with all their &s;uperfluous meanes; For tho&s;e were of men, and &s;o are the&s;e, and not of God?</P>
<P><HI>The humble Petition.</HI></P>
<P><HI>That they be made to change their Palaces for countrey Par&s;onage hou&s;es, there to keep ho&s;pitality, and feed the people with the word of life.</HI></P>
<P><HI>That their Baronries be taken from them, and &s;o the Lordly title, and not be &s;uffered to &s;it any more in Parliament, as Lords there.</HI></P>
<P><HI>That their thou&s;ands be reduced to &s;ome hundreds, and &s;o their Officers and retinue made fewer.</HI></P>
<P><HI>What need a true Pa&s;tour be &s;o pompous and Lordly great to do his heavenly office for Chri&s;t in preaching; and in all other Spi|ritual duties?</HI></P>
</DIV2>
<DIV2 N="4" TYPE="section">
<HEAD>SECT. IV. <HI>Of the Prelatical rule and Government.</HI></HEAD>
<P>THeir rule is partly after the Canon Law yet in force, and partly after their owne framed Canons and Articles, and not according to Gods word.</P>
<P>The manner of their ruling is Lordly, and alone in their inferiour Courts, and in the high Commi&s;&s;ion Court, their power is unlimited, citing, examining, &s;wearing, judging, &s;ining, and impri&s;oning as they plea&s;e, one of the mo&s;t in|&s;ufferable evils in this Kingdome.</P>
<P><HI>The ends which they do aime at in governing are the&s;e.</HI></P>
<P N="1">I. To keep their own greatne&s;s, even by exacting oaths for it, as the oath of Canonical obedience, and the late oath in the new Canons.</P>
<P N="2">II. To hold others in &s;ubjection under them, as they like be&s;t, by citing to their Courts, by ha&s;ty &s;u&s;pen&s;ions, by ra&s;h and very abu&s;ive excommunications, &amp;c.</P>
<P N="3"><PB N="11" REF="8">III. To enrich them&s;elves, gathering very much wealth. The means are the&s;e,</P>
<P N="1">I. By ordaining Deacons, and Mini&s;ters for money four times a year, by which they put up yearly hundreds of pounds.</P>
<P N="2">II. By in&s;tituting and inducting Par&s;ons and Vicars,<NOTE PLACE="marg">Some have paid 7. pounds.</NOTE> when Benefices do fall, and &s;o &s;crape together much out of 9285. livings, 3l. for every one, one way or other, which in time comes to many thou&s;ands.</P>
<P N="3">III. By making Rural Deans yearly (where they be) in every Deanry, And for the oath taken, &s;ome pay 8s. 6d. or a Noble, but no benefit to the Deanry at all, but to execute Bi&s;hops mandates.</P>
<P N="4">IV. By granting Licen&s;es, which ought to be free.</P>
<P N="1">I. To Beneficed men to preach in their own Cures, though at their ordination they give them authority to preach, yet may not they afterwards without 10s. for every licen&s;e, look then how many licen&s;ed Preachers there be (whether they preach or no) &s;o many 10s. is paid, &s;uppo&s;e there be in 9285. Pari&s;hes, but 6000. of them, the &s;um cometh to 3000. pounds. Thus they pay money to have leave to di&s;charge their highe&s;t duty of their office.</P>
<P N="2">II. To Curates, who mu&s;t pay for a licen&s;e to read pray|ers in &s;ome place.</P>
<P>For a licen&s;e to preach.</P>
<P>For a licen&s;e to teach School, undoing poor beginners before they get any thing.</P>
<P N="3">III. To Clerks of the Pari&s;h to be Clerks.</P>
<P N="4">IV. To Phy&s;icians to practice Phy&s;ick.</P>
<P N="5">V. To Midwives to do their office, for they have &s;till in all trades and profe&s;&s;ions to gain money.</P>
<P N="6">VI To parties which are to be married without Banes asking, and in times prohibited, and both for money al|lowed, yet again&s;t Law.</P>
<P>By ab&s;olving after a ra&s;h &s;u&s;pen&s;ion, after a prophane excommunication, and both for money.</P>
<P>By aggravations for money.</P>
<P N="7">VII. By putting men to clear them&s;elves by oath, with their Compurgators, for money.</P>
<P N="8"><PB N="12" REF="9">VIII. By impo&s;ing Penance, which the richer may com|mute for money. But the mi&s;erable poor (doing their penance) cannot be freed from their Courts without mo|ney, though they beg for it, mu&s;t &s;tand excommunicated, and &s;o be &s;hut out of the Church and given over to the Devil, for non-payment of money.</P>
<P N="9">IX. By willingly receiving any &s;ecret information (true or fal&s;e) to call any before them, putting them to the oath <HI>ex officio,</HI> to catch them and make them pay money.</P>
<P N="1">X. By interdicting of Churches, &amp; whole Congregations.</P>
<P N="11">XI. By framing very many Articles, forcing Church|wardens to pre&s;ent upon oath that they may get money.</P>
<P N="12">XII. By Probates of Wills, and by granting letters of Admini&s;trations.</P>
<P N="13">XIII. By &s;uits about Tythes, and long delaying thereof, much money is &s;pent of others, but gotten by them; and thus a ma&s;&s;e of money is gathered together of them, to the great vexation of his Maje&s;ties Subjects, e&s;pecially of the meaner &s;ort.</P>
<P>Yea &s;o ravenous they are for gain, that on fa&s;ting dayes appointed, they &s;end out every time a book, which yet is one and the &s;ame, with &s;mall variation, and for it do exact 8d. which in the &s;everal Pari&s;hes amounts to above 300l. Thus of &s;olemn fa&s;ts &s;hamele&s;ly they make gain, and charge without cau&s;e the people.</P>
<P>At this la&s;t Fa&s;t a farthing paper prayer they &s;ent forth, and took 2d. for every one, which comes to three&s;core and ten pounds; They can do nothing except they or their Officers lick their fingers.</P>
<P><HI>Quaere.</HI></P>
<P>Whether &s;uch a rule and authority, by &s;uch Canons, in &s;uch a manner, and for &s;uch ends, can be approved of God, or any longer &s;uffered of men?</P>
<P>Whether this be not to make money of Gods holy ordi|nances, and to gain by &s;in, what hope of a ble&s;&s;ing can there be by &s;uch a ba&s;e kind of Eccle&s;ia&s;tical government?</P>
<P>Whether it be not fit and ju&s;t to &s;queeze &s;uch Spunges, and ravenous Harpyes, by finding out their illegal cour&s;es, and puni&s;hing them.</P>
<PB N="13" REF="9">
<P><HI>The humble Petition.</HI></P>
<P><HI>That they may not rule by the Canon Law (which yet is in force &s;o far, as it toucheth not the Kings Supremacy) nor by their own devi&s;ed Canons, but by Gods word, and by &s;uch Canons as agree with the word, and are made with the full con&s;ent of the Convo|cation, and confirmed by Act of Parliament.</HI></P>
<P><HI>That in ruling they Lord it not alone, but that they &s;it with learned, godly, and grave a&s;&s;i&s;tants, keeping within the bounds of the Lawes, doing neither contrary to, nor be&s;ides them, nor yet di&s;pen&s;e with any, as they do for marrying without banes asking, and in times prohibited.</HI></P>
<P><HI>That they keep not their Courts, nor &s;end out Proce&s;&s;e, Summons, Citations nor proceed to cen&s;ure in their own names, or &s;tile, nor u&s;e onely their own &s;eal of office, and armes, as they do, thereby denying their power to be derived from the King, this is an un&s;uffe|rable u&s;urpation.</HI></P>
<P><HI>That they be made to acknowledge their authority, not to be di|vine, but humane, from the King, as hath heretofore been fully acknowledged.</HI></P>
<P><HI>That the power of the high Commi&s;&s;ion, in mini&s;tring the Oath</HI> ex officio <HI>be taken away, as al&s;o in all other inferiour Courts, and that it may be a limited power under Law, in all the proceedings, in citing, examining, judging, fining, and impri&s;oning, that &s;o the complaints of Gods Mini&s;ters might not &s;till cry aloud in the Lords ears to bring down wrath. Who can but pity with tears of bloud, the un&s;ufferable mi&s;ery of M.</HI> Peter Smart <HI>of</HI> Durham, <HI>for preaching again&s;t &s;etting up of Images and Altars, the &s;evere hand|ling of Mr.</HI> George Huntly <HI>Mini&s;ter, and very many others hereto|fore and of late years, now famou&s;ly known.</HI></P>
<P><HI>That by their high authority they may not be &s;uffered, to hinder &s;uch as be troubled from taking the benefit of legal cour&s;es to help them&s;elves, and neither Judges and Lawyers made &s;o to fear, as the one &s;ort dare not freely plead for them, nor the other judge but with fear of them, as they ought not.</HI></P>
<P><HI>That &s;eeing they are otherwi&s;e &s;ufficiently provided for, they make not &s;uch wicked gain in making and in&s;tituting Mini&s;ters, in giving licences, in impo&s;ing penance, in ab&s;olving, and in all the
<PB N="14" REF="10">re&s;t before named, to the great grievances of his Maje&s;ties &s;ubjects, robbing them of a trea&s;ury of money, and making &s;ale of Gods holy Ordinances.</HI></P>
<P><HI>Is there Simony in buying a Benefice, and none in giving money for the u&s;e of &s;piritual gifts?</HI></P>
<P><HI>That they make no encroachment upon the &s;ubjects liberties, as they do prove fully by the Author of the Breviate.</HI></P>
</DIV2>
<DIV2 N="5" TYPE="section">
<HEAD>SEC. V. <HI>Of their Praelatical Vi&s;itations and in the&s;e, The&s;e are pecuniary meerely for money.</HI></HEAD>
<DIV3 N="1" TYPE="part">
<HEAD>I. <HI>Are Bi&s;hops &V;i&s;itations.</HI></HEAD>
<P N="1">1. <HI>Church-wardens</HI> of every Pari&s;h and Chappel are cal|led, who receive a book of Articles, to pre&s;ent by, if any are wanting, they are warned to appear at their <HI>Court</HI> with co&s;t.</P>
<P>The&s;e <HI>Church-wardens</HI> pay for their book of Articles every year (though the very &s;ame) and for other things, as al&s;o for writing their pre&s;entment by a <HI>Clark</HI> (which they them&s;elves could do) 2s. 4d. which in 9285. Pari&s;hes, commeth to 1058l. and odd moneys, be&s;ides Chappels, which be here and there many.</P>
</DIV3>
<DIV3 N="2" TYPE="part">
<HEAD>II. Mini&s;ters Beneficed.</HEAD>
<P>The&s;e pay for Licences to preach, if they have none.</P>
<P>Then they pay xxd. or thereabouts for &s;hewing their let|ters of Orders, &amp; their Licence to preach unto the Regi&s;ter, at every Bps. Vi&s;itation, though &s;een and allowed of before.</P>
<P>After for Procurations to the Bi&s;hop, 4s. a piece.</P>
<P>To the Gentleman Apparitour 8d. but the abler &s;ort pay xijd.</P>
<P>La&s;tly, &s;ometimes the Bi&s;hops crave benevolence, as the occa&s;ion is, but the &s;umme they will &s;et down, and threa|ten tho&s;e that refu&s;e their rate.</P>
<P>Be&s;ides all the&s;e they pay Pa&s;chal rents or Synodals to the Archd. in the Bi&s;hops vi&s;iting.</P>
</DIV3>
<DIV3 N="3" TYPE="part">
<HEAD>III. Curates.</HEAD>
<P>If they want Licences to read, preach or teach a School, then they pay for them.</P>
<P>Al&s;o for &s;hewing their letters of orders, &s;o that in 9285.
<PB N="15" REF="10">Pari&s;hes, the &s;umme will ari&s;e to &s;ome thou&s;ands of pounds.</P>
<P>Thus they do at Archbs. vi&s;itations, but when an Archb. comes newly to <HI>York,</HI> the <HI>Par&s;ons and Vicars, though never &s;o poor under him, give him the tenth of their living for a benevo|len<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e to help the poor Archbi&s;hop to &s;ettle him&s;elf to</HI> 5. <HI>or</HI> 6. <HI>thou&s;and pound a year, which extorted benevolence if not paid him of the poore&s;t Vicar, the Reverend Father out of his mercifulne&s;s, will pitifully afflict him in his Court?</HI></P>
</DIV3>
<DIV3 N="2" TYPE="part">
<HEAD>II. Ar<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hds. Vi&s;itations.</HEAD>
<P>The&s;e be twi&s;e a year, here the Church-wardens do as before.</P>
<P><HI>The Mini&s;ters pay.</HI></P>
<P>At <HI>Ea&s;ter</HI> Vi&s;itation their pa&s;chal rents, or Synodals, which &s;ummes are not a like to all, &s;ome pay 5s. &s;ome le&s;s.</P>
<P>At <HI>Michaelmas</HI> they pay Procurations, &s;ome 7 s. &s;ome 10 s. &s;ome le&s;&s;e; but its judged that Mini&s;ters pay yearly at Vi&s;itations, throughout the Land 4 or 5 thou&s;and pounds, &s;ome reckon more.</P>
<P><HI>And what is all this for?</HI></P>
<P N="1">1. <HI>To call every Mini&s;ter by name, and to pay as is afore&s;aid.</HI></P>
<P><HI>To call Churchwardens, Que&s;tmen, Sidemen, or Posts (as &s;ome name them) to take their oaths, to make pre&s;entments, that men may be brought into their Courts, to get money.</HI></P>
<P><HI>Quaere.</HI></P>
<P>Whether the&s;e vi&s;itations be after God or man?</P>
<P>Whether any can hereby be bettered by them, either for Life or Doctrine?</P>
<P>Whether any reformed Churches keep &s;uch kind of Vi|&s;itations, and &s;uch a manner of Vi&s;iting?</P>
<P>Whether the&s;e be worthy of &s;o many thou&s;ands of pounds, for calling &s;uch Vi&s;itations?</P>
<P>Whether &s;uch meetings be worthy the a&s;&s;embling to|gether of &s;o great a number of the Clergy and Laity?</P>
<P>The number out of 9285. Pari&s;hes, to wit, one Mini&s;ter be&s;ides Curates, and foure men, Church-wardens and Sidemen, or Po&s;ts, be&s;ides two in every Chappelry, are above 45. thou&s;and at one vi&s;itation, and at both the number double, is 90000. where if they expend alike, twelve pence a man, for dinner and hor&s;e-meat, as u&s;ually
<PB N="16" REF="11">they do, the &s;umme doth ari&s;e in both the Vi&s;itations throughout the Land, to 4000. and 500. pounds yearly.</P>
<P>Why &s;hould men ca&s;t away &s;o much money yearly, year by year, for upholding them in &s;uch vain Vi&s;itations, injurious to others, and only gainful to them&s;elves?</P>
<P><HI>The humble Petition.</HI></P>
<P><HI>THat &s;ome way may be taken, to make more u&s;eful the&s;e Vi|&s;itations, in calling together &s;o many thou&s;ands, than thus only to fill their pur&s;es.</HI></P>
<P><HI>That neither the Bi&s;hops, nor Archds, be permitted to frame Articles, &s;o unlawfully out of the Canons, with &s;undry of their own additions, as may appear by comparing of &s;ome of their Articles with the Canons, which every Pari&s;h are bound to have, and &s;o need none of their Articles.</HI></P>
<P><HI>That three&s;core and fourteen thou&s;and men be not con&s;trained to &s;wear three&s;core and fourteen thou&s;and Oathes yearly, as they do to their &s;ouls damnation without Repentance: For,</HI></P>
<P N="1">1. <HI>Not any do, nor can keep the Oath in pre&s;enting all offences, faults, defa<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lts, and crimes (as they call them) mentioned in &s;o numerous Articles, and &s;o do for&s;wear them&s;elves with breach of Oath, goeth through the whole Land, and with every oath goeth a cur&s;e.</HI></P>
<P N="2">II. <HI>If men &s;hould pre&s;ent for offences, faults and crimes, every thing according to every Article, then they cur&s;edly &s;wear to pre|&s;ent for offences, faults, and crimes, which before the Almighty GOD are none; as for in&s;tance,</HI></P>
<P N="1">1. <HI>A Mini&s;ter to preach in his own charge, without a Licence or in a cloake.</HI></P>
<P N="2">2. <HI>A Father at Bapti&s;me to offer to the Mini&s;ter his own child, and undertake for the Infants education, and &s;o prevent an high pre&s;umption of others, who may be witne&s;&s;es, but not undertakers, promi&s;ing for the child that which they neither can, nor ever intend to do.</HI></P>
<P N="3">3. <HI>Some going to another Pari&s;h to hear Sermons (which at bap|ti&s;me they are exhorted unto) when they have none at home.</HI></P>
<P N="4">4. <HI>Some meeting together to read the Scriptures, and good
<PB N="17" REF="11">Bookes allowed to be printed, to &s;ing P&s;ames, and pray to|gether.</HI></P>
<P N="5">5. <HI>A poor man, and in need to work vpon an holy day for reliefe of his poor family.</HI></P>
<P N="6">6. <HI>A Mini&s;ter or a Deacon having unworthily taken tho&s;e cal|lings upon them to leave the &s;ame upon trouble of Con&s;cience, be|cau&s;e they find them&s;elves to be utterly unfit, and to betake them|&s;elves to &s;ome more fit cour&s;e of life.</HI></P>
<P N="7">7. <HI>One for having his Hat on.</HI></P>
<P N="8">8. <HI>An other for not &s;tanding up, at the Creed, others for not bow|ing, or not putting the Hat off (which they may not have on) more at the name of</HI> Je&s;us, <HI>than at Lord and Saviour Chri&s;t.</HI></P>
<P><HI>The&s;e and other &s;uch like who dare to pre&s;ent for &s;ins, offences, crimes, and faults before God?</HI></P>
<P><HI>And yet Church-wardens and Sidemen do &s;o, to the grievous wronging of their own &s;ouls.</HI></P>
<P><HI>Oh take pitty, take pitty of this their perjury and &s;inful &s;wearing, bringing a cur&s;e upon them.</HI></P>
<P><HI>That a Bi&s;hop in his vi&s;itations do go abroad to vi&s;it, and not force all Mini&s;ters, and many old men to come to him many miles, when he is but one, and they very many, for this is a making of them to vi&s;it him, and not he them; but all this is to &s;pare his own pains, and his own pur&s;e, that which he gets at &s;uch &V;i&s;itations, may be his without any expences.</HI> Provident Prelates.</P>
</DIV3>
</DIV2>
<DIV2 N="6" TYPE="section">
<HEAD>SECT. VI. <HI>Of the Praelatical Churches.</HI></HEAD>
<P>THe Praelatical Churches, be&s;ides their private Chap|pels, are the great and va&s;t Cathedrals, or other <HI>Col|logiate Churches.</HI></P>
<P><HI>Dependents of the&s;e.</HI></P>
<P N="26">26. Great Deanes next unto Bi&s;hops with their Atten|dents and Servants.</P>
<P N="544">544. Canon Re&s;idents and Prebendaries.</P>
<P>The re&s;t al&s;o are many hundreds.</P>
<PB N="18" REF="12">
<P>As
<LIST>
<ITEM>Their Vicars.</ITEM>
<ITEM>Peticanons.</ITEM>
<ITEM>Singing men and boyes, Chori&s;ters.</ITEM>
<ITEM>Organi&s;ts.</ITEM>
<ITEM>Go&s;pellers and Epi&s;tlers.</ITEM>
<ITEM>Virgers, and who el&s;e appertain to this idle and fat fraternity.</ITEM>
</LIST></P>
<P>A 300. or 400. Thou&s;and pounds yearly in lands, Rents, Lea&s;es, and other Revenues, and profits do thereto be|long.</P>
<P><HI>Quaere.</HI></P>
<P>Whether &s;uch idle Droans are worthy of &s;o much for their &s;ervice, &s;uch as it is?</P>
<P>Whether <HI>Je&s;us Chri&s;t</HI> cannot be better &s;erved with farr le&s;s co&s;t, and better plea&s;ed?</P>
<P>Whether all the&s;e thou&s;ands might not be better employ|ed to greater good, in the training up of thou&s;ands in di|vine and humane Learning.</P>
<P><HI>As thus,</HI></P>
<P N="1">1 That never a Dean have any Pa&s;toral charge, but be continuall re&s;ident at the Cathedral Church, being a god|ly and learned Doctour, there to read twice or thrice a week a Divinity Lecture, and interpret the Scriptures.</P>
<P N="2">II. That all the Canon re&s;idents be al&s;o without Pa&s;to|ral charges, and that they be learned, grave, and godly Divines, or el&s;e others in their &s;tead, cho&s;en out of the Univer&s;ities, to a&s;&s;i&s;t the Doctour Deane in and about &s;pi|ritual and divine exerci&s;es, daily to &s;tudy controver&s;ies, ca&s;es of con&s;cience, and &s;ome &s;pecial Tracts of Divinity, &amp;c. that other Mini&s;ters in the Countrey may come thither for help, and for better information of judgement, as need &s;hall require.</P>
<P N="3">III. That the greater part of the re&s;t of the Preben|daries, be turned into &s;pecial &s;elected Schollers, Graduates out of either Univer&s;ity, &s;uch as for natural gifts, their Learning in Tongues and Arts, and pious di&s;po&s;ition by grace, do give very good hopes to become good Divines, and here trained up under the Deane, and the other Di|vines for the mini&s;tery.</P>
<P N="4"><PB N="19" REF="12">IV. That &s;even of the be&s;t, Prebends be allotted to &s;eaven learned men, to become Schoolema&s;ters to teach Scholers.</P>
<P>Every Schoolema&s;ter to be accurately skilful in one Art, and &s;econdly to have ability withal to teach the &s;aid Art to his Scholers, with &s;ome &s;peed and dexterity.</P>
<P>The
<LIST>
<ITEM>1 To teach to write very fair.</ITEM>
<ITEM>2 To teach Mu&s;ick.</ITEM>
<ITEM>3 To teach Grammer only.</ITEM>
<ITEM>4 To teach Rhetorick.</ITEM>
<ITEM>5 To teach Poetry.</ITEM>
<ITEM>6 To teach the <HI>Greek</HI> tongue.</ITEM>
<ITEM>7 To teach the Hebrew.</ITEM>
</LIST></P>
<P>That their Schollers may come thus furni&s;hed to the Univer&s;ities, there to learn Logick and other Arts, and to take the degrees of Schooles. Every Ma&s;ter mu&s;t make known the aptne&s;s and untowardne&s;&s;e of every Scholler, that the Ma&s;ter may not be troubled with uncapable boyes.</P>
<P N="5">V. That the Vicars, Peticanons, &s;inging men and boyes, with the re&s;t be turned into Schollers, ingenious Lads, pickt out here and there from among mean mens children, to be brought up under the aforenamed School|ma&s;ters, to be after &s;ent to the <HI>&V;niver&s;ities,</HI> and maintained there by &s;ome Revenues belonging to the Cathedrals, that &s;o they may be taken thence, if they prove not unworthy, and brought back again as places be void, to be trained up for the mini&s;try.</P>
<P>By all the&s;e in the Cathedral Churches Gods publick wor&s;hip, Morning and Evening might be performed.</P>
<P>And by this pious and profitable transformation of the&s;e <HI>Cathedrals.</HI></P>
<P N="1">1. When any Benefice falls void, hither may the Pa|trons come for a learned and godly Mini&s;ter, taking their choi&s;e.</P>
<P N="2">2. If any Pa&s;tour happen to be &s;ick, or have ju&s;t oc|ca&s;ion to be ab&s;ent, hither may he &s;end for one to &s;upply his place for preaching and prayer he till be well, or return home.</P>
<PB N="20" REF="13">
<P>Were this &s;o happily done, who could but approve thereof, <HI>if godly and wi&s;e hearted.</HI></P>
<P><HI>The humble Petition.</HI></P>
<P><HI>THat the goodly Revenues belonging to the&s;e Cathedrals, be employed to &s;ome &s;uch good and godly u&s;e, as the wi&s;dome of the &s;tate &s;hall think fit, for better advancement of Gods glory, Learning and Religion, then now they be.</HI></P>
<P><HI>That the &s;o many needles Prebendaries might not be allowed, nor to take up &s;o great &s;ummes as &s;ome do, for preaching</HI> 2. <HI>or</HI> 3. <HI>Ser|mons a year, either by them&s;elves, or by &s;ome other, whom they can hire for a noble, or an angel a time.</HI></P>
<P><HI>That the &s;o many gifts of livings in the hands of Bi&s;hops, Deanes, Archd. and the re&s;t, be looked into, for better be&s;towing thereof, then they commonly be.</HI></P>
</DIV2>
<DIV2 N="7" TYPE="section">
<HEAD>SECT. VII. <HI>Of the Praelatical Service.</HI></HEAD>
<P>THe Praelatical Service, is the Cathedral &s;ervice, con|&s;i&s;ting in the&s;e things.</P>
<P N="1">1. In a long weari&s;ome Liturgie, read after a finding manner, &s;yllable and words drawn out unto a tedious length, wh ch Liturgy is framed out of 3 Romi&s;h books, the <HI>Breviary, Purtuis, and the ma&s;s book,</HI> &s;o as King <HI>James</HI> &s;aid of it, that its an ill &s;aid Ma&s;&s;e, from which it needeth purging, and from &s;ome vain repetitions, and from a cor|rupt tran&s;lation of holy Scriptures, and other abu&s;es thereof.</P>
<P N="2">2. In an unedifying &s;inging, and piping on Organs.</P>
<P N="3">3. In &s;uper&s;titious crynging to the name <HI>Je&s;us</HI> towards the Altar, towards the Ea&s;t.</P>
<P N="4">4. In a formal ob&s;ervation of Habits, Surple&s;&s;es, Hoods, Copes, variety of ge&s;tures, and ceremonious devotious de|vi&s;ed by men.</P>
<PB N="21" REF="13">
<P><HI>Quaere.</HI></P>
<P>Whether &s;uch a Service Book (as the Papi&s;ts called it, an Api&s;h imitation of the Ma&s;&s;e) be well plea&s;ing unto God?</P>
<P>Why we &s;hould uphold &s;uch a &s;ervice, which nouri&s;heth a bare reading Mini&s;try, nu&s;les people in ignorance, and which no reformed Church have received to u&s;e?</P>
<P>Why is it not &s;uffered to be reformed, in &s;uch things as have been witne&s;&s;ed again&s;t, from the beginning of refor|mation, and for the reformation whereof many thou&s;ands have pet<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ioned, many hundreds have been &s;u&s;pended, deprived, and impri&s;oned?</P>
<P>Why is it that no end will be put to the mi&s;ery of &s;uch who are men of tender Con&s;cience, and do de&s;ire God knows, to live in peace, &s;eeing now a whole Kingdom re|fu&s;eth it, and that with the danger of their utter undoing.</P>
<P><HI>The humble Petition.</HI></P>
<P><HI>That &s;uch a Liturgy, might be framed, by godly and learned men thereto appointed; as may be freed from corruption, and ca&s;t into &s;uch a form, as may have no re&s;emblance to the Romi&s;h Service; for by this Papi&s;ts are but hardned, and others offended fall away.</HI></P>
<P><HI>That nothing be allowed to be in Gods &s;ervice, which cannot be proved by &s;ome</HI> warrant <HI>out of Gods word; for the Scriptures are a perfect Rule for any thing nece&s;&s;ary, either in &s;ub&s;tance or cir|cumstances, in and about the holy word of God.</HI></P>
<P><HI>If any doubt of this, it &s;hall be proved punctually to him.</HI></P>
<P><HI>That no Ceremony be ordained, but what may be found to agree with all the Apo&s;tles Rules, made for the u&s;e of things indifferent.</HI></P>
<P><HI>That the u&s;e of them be free,</HI> and not rigorou&s;ly impo&s;ed, <HI>nor the failing otherwi&s;e of painful and peaceable men, to conform in &s;ome things be more &s;everely looked after, and puni&s;hed more &s;harply, than the gro&s;&s;e enormities of their conformitant Prie&s;ts.</HI></P>
</DIV2>
<DIV2 N="8" TYPE="section">
<PB N="22" REF="14">
<HEAD>SECT. VIII. <HI>Of the Prelatical Mini&s;tery.</HI></HEAD>
<P>THe conformitant Prie&s;ts (&s;o they now are called) which properly belong to this <HI>Prelatical</HI> Church, and come from cur&s;ed <HI>Rome,</HI> are the&s;e,</P>
<P N="1">1. All dumb Mini&s;ters, of which there be yet in the Land <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. or 3000. if not many more.</P>
<P N="2">2. All Plurali&s;ts, of which there be very many, in &s;ome <HI>Dioce&s;&s;e</HI> 30. in &s;ome 40 why &s;hould &s;ome have two, other <HI>tot quotes,</HI> when <HI>worthy men have not one?</HI></P>
<P N="3">3. All <HI>Non-re&s;idents</HI> in <HI>Cathedrals</HI> and <HI>Collegiate Churches.</HI></P>
<P><HI>Prebendaries</HI> &s;ome.</P>
<P>Heads of &s;ome <HI>Colledges.</HI></P>
<P>Dome&s;tick Chaplains.</P>
<P N="4">4. All <HI>Curates,</HI> which are</P>
<P><HI>&V;nder Plurali&s;ts.</HI></P>
<P><HI>&V;nder Non-re&s;idents.</HI></P>
<P><HI>&V;nder &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">me idle Doctors, and &s;ome other Par&s;ons and Vicars.</HI></P>
<P><HI>&V;nder Lay and impropriate Par&s;ons, the number of which are</HI> 3800. <HI>and odde in this Kingdom.</HI></P>
<P N="5">5. Mo&s;t of them idle <HI>Drones,</HI> monthly and quarterly preachers, or which preach perhaps once a year, or not at all at home, though it may be now and then abroad.</P>
<P N="6">6. All lewd and ba&s;e Mini&s;ters, as al&s;o the meer world|lings, and Mammoni&s;ts, of which &s;ort there be no fewer then &s;ome thou&s;ands.</P>
<P N="7">7. All Popi&s;hly affected, and all Arminians may be ad|ded to the&s;e, to make up the&s;e locu&s;ts, under their King <HI>Abaddon</HI> and <HI>Apollyon.</HI></P>
<P><HI>Quaere.</HI></P>
<P>Whether the&s;e be &s;ufferable in any Reformed Church of Chri&s;t?</P>
<P>What care hath been taken hitherto, to reform this &s;o great wickedne&s;&s;e, and mi&s;chief to Gods people?</P>
<P>How many thou&s;ands peri&s;h under the&s;e for lack of <HI>know|ledge,</HI> are their bloud of no price with men, whom <HI>Chri&s;t</HI> hath purcha&s;ed with his own bloud?</P>
<PB N="23" REF="14">
<P><HI>The humble Petition.</HI></P>
<P><HI>That there might be a &s;peedy redre&s;&s;e concerning the&s;e &s;o much &s;poken again&s;t, and written again&s;t from time to time, di&s;allowed of God, and all Chri&s;tian Churches (&s;eparated from the Church of Rome) and not tollerable in Chri&s;t his Church, where he is to reign by his own Word, in his own Ordinances, as he hath appointed.</HI></P>
</DIV2>
<DIV2 N="9" TYPE="section">
<HEAD>SECT. IX. <HI>Of their Prelatical Convocation.</HI></HEAD>
<P>THis is a Provincial A&s;&s;embly, for the Province of <HI>Can|terbury,</HI> which con&s;i&s;ts of the Archbi&s;hop, the Pre&s;ident of all the other Bi&s;hops under him, <HI>Deans, Archdeacons,</HI> with others, and of the two Mini&s;ters cho&s;en out of every <HI>Dioce&s;&s;e, called the Clerks of the Convocation,</HI> to the number of fourty and odde.</P>
<P>The&s;e Clerks &s;hould be cho&s;en freely, by the free pub|lique con&s;ent and voice of all the Mini&s;ters, in every <HI>Dio|ce&s;&s;e,</HI> but the <HI>Prelates</HI> propound whom they li&s;t or like be&s;t for their purpo&s;e; and do <HI>ask voices,</HI> which are given to them of many through fear, <HI>&s;o as the choice is not free as it ought to be.</HI></P>
<P N="2">II. That which is intended to be done <HI>there is contrived and hammered in the head of the Archbi&s;hop, and &s;ome few with him, to which the re&s;t of the Bi&s;hops do con&s;ent.</HI></P>
<P N="3">III. In the lower Hou&s;e, the <HI>Prie&s;ts, Par&s;ons,</HI> and <HI>Vicars,</HI> tho&s;e <HI>Clerks</HI> &s;it there to gaze one on another, and to tell the <HI>clock,</HI> waiting for their Le&s;&s;ons, from their Lords the Prelates.</P>
<P>There is no <HI>freedom</HI> of voices, they dare not con&s;ult a|mong them&s;elves, to promote the cau&s;e of Chri&s;t, and to reform abu&s;es.</P>
<P>The better &s;ort are the fewe&s;t, and are</P>
<P>Either over-awed by the greate&s;t,</P>
<P>Or born down by the wor&s;t.</P>
<P>So as they be made to con&s;ent unto the making of &s;uch
<PB N="24" REF="15">Canons, as they would not, and the&s;e are thru&s;t upon us as the con&s;titutions of the Church of <HI>England,</HI> when its no|thing &s;o, but of a &s;tong faction of <HI>Prelates,</HI> and their <HI>Ad|herents,</HI> who &s;et them forth, and obtrude them upon us un|ju&s;tly.</P>
<P N="4">IV. The canons they make, are many, not a few of them to uphold their Praelatical authority, and unapproveable cour&s;es, many of them without warrant from holy Scrip|ture.</P>
<P>Some of them again&s;t Scripture.</P>
<P>Some of them &s;uper&s;titiou&s;ly Oeremonious.</P>
<P>Some of them blind Canons, as <HI>the&s;e,</HI></P>
<P N="1">1. Again&s;t Popery and <HI>&s;uper&s;tition, but they tell us not what Popery is, what &s;uper&s;tition is.</HI></P>
<P N="2">2. Again&s;t <HI>Sociniani&s;me,</HI> but without declaring what that damnable <HI>here&s;ie</HI> is, almo&s;t every one of them needeth examination and to <HI>be rectified</HI> for <HI>the peace of Gods people, and the</HI> Churches Edification.</P>
<P>Note moreover that in &s;etting forth their &s;o many ca|nons, there be none charged again&s;t Arminiani&s;me, that Semipelagian <HI>Here&s;ie.</HI></P>
<P>None again&s;t the <HI>Prelates them&s;elves</HI> for their innova|tions, and exorbitancies, as if they could not erre, nor ever do ami&s;s.</P>
<P>La&s;tly, before they break up, they look not to have their canons ratified by <HI>Parliament,</HI> as they ought; but do make them&s;elves as Clergy men, only to be the Church, and not any el&s;e in the Land, with them to be Church, which &s;hould not by godly wi&s;e men be dige&s;ted.</P>
<P N="5">V. After the di&s;&s;olving of this their Convocation, they pre&s;ume,</P>
<P N="1">1. To make it a Synod, without a new call, and Sum|mons. 2. To give great &s;ummes out of all Par&s;ons and Vi|cars pur&s;es, under the name of a <HI>benevolence,</HI> and yet rate every one at a certain &s;umme, as a &s;ub&s;idy, and that under the penalty of deprivation and utter ruine of them that do not pay, &s;etting forth a book to this purpo&s;e, which <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> will that Lay men &s;hould not &s;ee.</P>
<P N="6">VI. After &s;ome &s;pace of time.</P>
<P N="1"><PB N="25" REF="15">1. They collect Articles every Bi&s;hop in his Dioce&s;&s;e, and every Archdeacon in his Archdeaconry out of tho&s;e Ca|nons, which Articles they impo&s;e upon all Churchwardens and Side-men, and by them to pre&s;ent upon oath.</P>
<P>Then if any thing happen to become que&s;tionable, touching the Canons or other things, for and about their Church, their Service and Ceremonies, every Bi&s;hop in his Dioce&s;&s;e doth take upon him to give a &s;en&s;e, and an interpretation as he plea&s;eth, on which we mu&s;t re&s;t, though it be never &s;o ab&s;urd, and not take the words as they be in the letter, till there be another Convocation to decide the que&s;tion, and doubt ari&s;ing, as they ought to do.</P>
<P>And if men be not &s;atisfied, they labour to gain the help of Royal authority, by &s;ome publique declaration, to make good what they &s;ay and do; and &s;o lap up all under the authority of the Church.</P>
<P><HI>Quaere.</HI></P>
<P>Whether &s;uch a Convocation can ju&s;tly be approved?</P>
<P>Whether &s;uch Canons coming forth are to be held the Canons of the Church of <HI>England?</HI></P>
<P>Whether they be of all to be &s;ubmitted unto, before they be confirmed by Act of Parliament?</P>
<P>Why more Canons are added, and not rather the other reformed?</P>
<P>Why they e&s;tabli&s;h and countenance all their decrees, &s;o as if they were of an unchangeable nature, ordained without errour, and nece&s;&s;arily u&s;efull ever and every where?</P>
<P><HI>The humble Petition.</HI></P>
<P><HI>That his Maje&s;ty, the noble Lords, the worthy Commons of the hou&s;e of Parliament, would carefully &s;ee, that the Convocation be gathered lawfully, that voices be free therein, without an over|awing power, that nothing be there decreed, but with a &s;erio<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s examination, and full con&s;ent of the Hou&s;e, and not be permitted to pa&s;&s;e without an Act of Parliament; for if this kind of Convoca|tion, and their &s;uch proceeding as have been, be &s;uffered to pa&s;&s;e, they will Lord it over us &s;till, and &s;o the people of God then will never be in peace.</HI></P>
<PB N="26" REF="16">
<P><HI>Oh con&s;ider, how in the Parliament they have been prevalent over their equals, and betters; in the Convocation then they mu&s;t needs domineer over all: heir underlings, on whom they can avenge them&s;elves afterwards, if they find any wi&s;ely and with courage to have affronted and cre&s;&s;ed any of their intents and purpo&s;es.</HI></P>
</DIV2>
<DIV2 N="10" TYPE="section">
<HEAD>SECT. X. <HI>Of the great and manifold evils of the&s;e Prelatical Governours.</HI></HEAD>
<P>THey bear up them&s;elves mightily by their Revenues and Baronries, &s;trengthning them&s;elves in their pomp and in their pride to overtop whom they li&s;t.</P>
<P>They become as great Peers of the Land, and &s;it in Par|liament with them cheek by jole, to affront all the Nobles of the Kingdom, to bear down the Hou&s;e of Commons, and perhaps to procure the di&s;&s;olving of Parliaments, to the great di&s;turbance of the whole Kingdom and State.</P>
<P>They have rai&s;ed up a <HI>bellum Epi&s;copale</HI> to da&s;h two King|doms one again&s;t another, to the &s;hedding of much bloud, if God in mercy prevent it not.</P>
<P>They keep up a Romi&s;h Hierarchy among us, full of cor|ruption, which they &s;uffer not to be reformed.</P>
<P>They uphold the fore-named &s;inful Prelatical and Prie&s;t|ly Clergy, &s;o as tho&s;e their Prie&s;ts be conformable to all their Rites and Ceremonies, they may in a manner live as they li&s;t, and be &s;upported again&s;t all tho&s;e that &s;hall at|tempt their reformation.</P>
<P>They are plea&s;ed with the peoples ignorance, and their contentedne&s;&s;e, re&s;ting in a long read Service, without better in&s;truction, holding reading to be preaching, and preaching no part of divine Service, that &s;o &s;uch &s;illy people might be mi&s;led in gro&s;&s;e blindne&s;&s;e, peri&s;hing for lack of knowledge.</P>
<P>They &s;uppre&s;&s;e Lectures and al&s;o Sermons in the after|noon, and allow no que&s;tions in catechi&s;ing; but onely &s;uch as be in the very common Catechi&s;m, much hindering increa&s;e of knowledge.</P>
<P>They will permit no Mini&s;ter to preach nor to expound
<PB N="27" REF="16">in his own Pari&s;h without paying for a Licen&s;e, for which when he hath paid, they never care whether he preach or no.</P>
<P>They will allow none of the people to &s;eek for in&s;tructi|on, when they want it at home, nor yet pre&s;&s;e the Mini&s;ter to the di&s;charge of his duty, but trouble others.</P>
<P>They never trouble any Mini&s;ter for neglect of his duty in preaching; But diligent preachers they have a jealous eye over, and are ready to take an occa&s;ion to vex them, as not for their turn.</P>
<P>They &s;infully trouble thou&s;ands of Church-wardens and Side men, making them &s;wear to their Articles which can|not be ob&s;erved.</P>
<P>They hinder prohibitions, &s;top the cour&s;es of Law, and terrifie both Lawyers and Judges.</P>
<P>They dare to fine and impri&s;on without Law, going be|yond as Spiritual power; yea, and the Laws of our Land.</P>
<P>They have ever been plotting to en&s;nare Chri&s;ts pain|ful Mini&s;ters, that they might root them out.</P>
<P N="1">I. They have pre&s;&s;ed upon them Sub&s;cription, and Ce|remonies, and &s;o ca&s;t out very many.</P>
<P N="2">II. They have urged the oath <HI>ex officio,</HI> and by this they have undone not a few.</P>
<P N="3">III. They procured the reading of the declaration for prophaning the Lords day, and hereby many were &s;u&s;|pended, excommunicated, and &s;ome deprived.</P>
<P N="4">IV When they &s;aw that all the&s;e things would not bring to pa&s;s their intended mi&s;chief, they lately framed a wicked oath to be tendred to all Gods Mini&s;ters, which who&s;oever would not take &s;hould be &s;u&s;pended fir&s;t, &amp; after deprived.</P>
<P>La&s;tly, to make up the mea&s;ure of their evils, they have illegally given a Sub&s;idy to be extorted from under the name of a benevolence, which who &s;o &s;hall refu&s;e to pay, is utterly undone, according to their mercile&s;&s;e decree in a Book publi&s;hed, which now they are loath &s;hould &s;ee the light, and be read of any judicious and religious Lay|men.</P>
<P>They are the cau&s;e of the divi&s;ion and &s;eparation among us, by their Lordly rule; by their rigorous exacting con|formity,
<PB N="28" REF="17">and by their cruel dealing with &s;uch, as do not obey their Lordly wills.</P>
<P>They &s;uffer Papi&s;ts, and nouri&s;h Arminians in the bo&s;om of their Church, to the di&s;turbance and danger of the true Church of Chri&s;t, and this whole State.</P>
<P>They allow to vain people Revels, heatheni&s;h vanities, unchri&s;tian meetings, and that on the Lords day, to pro|phane it, and have procured a Declaration for the reading of this licencious liberty in every Church in time of Divine &s;ervice; and &s;uch Mini&s;ters as refu&s;ed, they did &s;u&s;pend, excommunicate, and &s;ome they deprived, the like never heard of in any Church of Chri&s;t.</P>
<P>They will have bowing to Altars, and yet permit noto|rious offenders, yea Theeves and Murt herers condemned (if they have gotten pardons) to come to the holy Sacra|ment, before &s;atisfaction be given to the congregation, yea drunkards, bla&s;phemous Swearers, infamous Adulterers, and other vile per&s;ons may receive, and not be debarred, if they can &s;atisfie their Courts, and free them&s;elves from thence, though they do not manife&s;t their repentance to the Congregation, eating and drinking the holy Sacra|ment unworthily to their own damnation, a prophanene&s;s much to be lamented.</P>
<P>They hunt after Greatne&s;s, and not for goodne&s;s, but for gain, and do with&s;tand all good meanes of reformation, and all the waies of redre&s;&s;ing their corrupt cour&s;es, much to the hindrance of the growth in Religion, and walking with God.</P>
<P><HI>Quaere.</HI></P>
<P>Whether the&s;e evils are not &s;uch as may force all pious men to lay them to heart, and to &s;eek that they may be removed, as farr as they are able to the utmo&s;t, that we may be freed from their unju&s;tifiable cour&s;es, and grievous wrongs.</P>
<P>Whether we &s;hould not endeavour to introduce that which may better the Eccle&s;ia&s;tical government, and bring this Prelatical power within bounds, and our &s;elves from the intollerable burthen thereof.</P>
<PB N="29" REF="17">
<P><HI>The humble Petition.</HI></P>
<P><HI>That for the&s;e &s;o many great and grievous evils they may be que&s;tioned, and cau&s;ed to reform, or el&s;e be cen&s;ured and puni|&s;hed.</HI></P>
<P><HI>For they never had po&s;&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;&s;ion peaceably, but they have been</HI></P>
<P N="1">1 <HI>Prayed again&s;t for a long time.</HI></P>
<P N="2">2 <HI>Preached again&s;t by many.</HI></P>
<P N="3">3 <HI>Written again&s;t by divers on this &s;ide, and beyond the Seas</HI></P>
<P N="4">4 <HI>Te&s;tified again&s;t by &s;uffering Su&s;pen&s;ion, Excommunication' deprivation, open puni&s;hment, to the cropping of Eares, &s;litting of the No&s;e, &s;tanding on the pillorie, impri&s;onment, and &s;ome have &s;uf|fered death.</HI></P>
<P N="5">5 <HI>With&s;tood by the Sword.</HI></P>
<P><HI>And what now remaineth, but for the&s;e their evils they &s;hould be condemned by the Honorable and happy A&s;&s;embly in Parliament.</HI></P>
<P><HI>That a better way of Government might be thought of, after the wi&s;dome of God in the State, tending not to the &s;ubver&s;ien of Ec|cle&s;ia&s;tical Government, but to moderate the now Prelatical govern|ours, ea&s;e the Land of exce&s;&s;ive charges, rid our &s;elves of the&s;e in|&s;ufferable evils, weaken the Kingdome of Satan, advance the glory, and procure our own peace and happine&s;s.</HI></P>
<Q><TEXT LANG="eng">
<BODY>
<DIV1 TYPE="litany">
<HEAD>A &s;hort Letanie.</HEAD>
<P><HI>From this Prelatical pride and their Lordly dignities.</HI></P>
<P><HI>From all their &s;uper&s;titious vanities, and Popi&s;h Ceremonies.</HI></P>
<P><HI>From their late innovations and mi&s;chievous policies.</HI></P>
<P><HI>From the cur&s;ed oath</HI> Ex officio, <HI>and high Commi&s;&s;ion cruelties</HI></P>
<P><HI>From their Romi&s;h Clergy, and the peoples un&s;ufferable ma|&s;eries.</HI></P>
<P><HI>From their greedy gainful vi&s;itations, and the Church-wardens enforced perjuries.</HI></P>
<P><HI>From their mo&s;t corrupt Courts, and their vexing &s;laveries.</HI></P>
<P><HI>From all their fruitle&s;&s;e &s;hadows and hypocritical formalities.</HI></P>
<P><HI>From their hatred and malice again&s;t Chri&s;ts appointed Ordi|nances.</HI></P>
<PB N="30" REF="18">
<P><HI>From their needle&s;ley devi&s;ed and trouble&s;ome conformities.</HI></P>
<P><HI>From all their Illegal proceedings, and oppre&s;&s;ing Tyrannies.</HI></P>
<P><HI>From their &s;inful Synods, and all their Papal Hierarchy.</HI></P>
<P><HI>From Abaddon and Apollyon, with their Prie&s;ts, Je&s;uites, their favorites, and all their furious bla&s;phemies.</HI></P>
</DIV1>
</BODY>
</TEXT></Q>
<P>Good Lord deliver us.</P>
<DIV3 TYPE="part">
<HEAD>A &s;hort draught of Church-government to be erected.</HEAD>
<P><HI>I. In every Pari&s;h.</HI></P>
<P>THat there be a meeting of choi&s;e men, for wi&s;dome gravitie, and love of Religion, to wit, Churchwar|dens, el&s;e-where called Elders, and Over-&s;eers of the poor, in other Churches called Deacons, the number more or &s;ewer, as the place &s;hall require.</P>
<P>The&s;e with their Pa&s;tour to come together, as often as &s;hall be judged fit, at a &s;et time and place, once a moneth to look unto all within the Pari&s;h, concerning their Re|ligion, their hone&s;t behaviour, and peaceable demeanure, and to &s;ee all abu&s;es reformed, according to the word of God, and according to the godly and Eccle&s;ia&s;tical laws, which &s;hall be pre&s;cribed unto them.</P>
<P>This will free us from all weekly corrupt Courts, and free the people from all burthen&s;ome expences, and not &s;uffer &s;in to raign as it doth in every Congregation.</P>
<P><HI>II. In every divi&s;ion or Circuit.</HI></P>
<P>That there be a Presbytery of Mini&s;ters, &s;uch as they &s;hould be, learned, grave, and godly men.</P>
<P>The meeting to be appointed at a certain time and place once a fortnight, and in every meeting an Election to be freely made of a fit moderator in it.</P>
<P>The&s;e are to &s;ee how the government is to be ob&s;erved in Pari&s;hes, and how Mini&s;ters and Over&s;eers do di&s;charge their duties: at this meeting Mini&s;ter<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> gifts are to be &s;hewed and tryed, that &s;uch as come thither may be edified and in&s;tructed, and here are they to be ordained.</P>
<P><HI>III. In every Province.</HI></P>
<P>That there be a Provincial Synod gathered once a year
<PB N="31" REF="18">of godly and learned Pa&s;tors, and out of every County, certain learned and grave Divines &s;elected, and the number to be according to the Circuits in every County.</P>
<P>In this to look into the Presbyterian A&s;&s;emblies, and to &s;ee that all things be well ordered according as they ought to be.</P>
<P><HI>IV In the whole Nation.</HI></P>
<P>That a general A&s;&s;embly National be gathered once in three year, of cho&s;en men, to con&s;ult for the general good of all, to make Canons, and to e&s;tabli&s;h Eccle&s;ia&s;tical Go|vernment.</P>
<P><HI>Of the Excelleny of this Government.</HI></P>
<P N="1">I. It may &s;tand with a Monarchy, for what is here that ju&s;tly can be &s;aid to hinder it?</P>
<P N="2">II. It takes off all Prelatical Lordly tyranny, for every part is &s;ubordinate to another, the Parochial meeting to the Superintendent and his Presbytery, this Presbytery to the County A&s;&s;embly, this A&s;&s;embly to the Provincial Synod, and this to the National Convocation.</P>
<P N="3">III. It keeps Pa&s;tours to their &s;piritual function, and &s;uffers them not to intermeddle in Civil and worldly af|fairs.</P>
<P N="4">IV. It &s;ets up a learned and preaching Mini&s;try, and ca&s;ts out the before mentioned Prelatical de&s;troying Cler|gy.</P>
<P N="5">V. It furthers the power of Religion, in <HI>Families, Vil|lages, Townes, Cities,</HI> in <HI>&V;niver&s;ities,</HI> and in <HI>Princes Palaces.</HI></P>
<P N="6">VI. Its Chri&s;ts government, and ea&s;ie yoke, freeing Gods people from great payments, as hath before been named, from all the corruptions of the Courts, which all the Land doth groane under, from that cruel oath <HI>ex officio,</HI> and that unlimited high Commi&s;&s;ion grievous to be born.</P>
<P>Its a government that aymeth at godline&s;s, and not at greatne&s;s and gain.</P>
<P>It makes none jealous of painful Pa&s;tors, none to be of|fended at Chri&s;tian meetings, <HI>as if they were Conventicles, none to envie other mens graces, but &s;tirreth up to wrath one over another, and freely to admoni&s;h one another, to further one another to Heaven.</HI></P>
<PB N="32" REF="19">
<P>It graceth very highly the godly and learned Laity.</P>
<P>Its grounded upon the word, proceedeth by the word, rejecting the <HI>Popi&s;h Canon Law, Popi&s;h Ceremonies, Popi&s;h Super&s;titions,</HI> and <HI>Idolatry,</HI> and all mens vain inventions, in Doctrine, Sacrament, wor&s;hip and government of CHRIST.</P>
</DIV3>
<DIV3 TYPE="part">
<HEAD>Lord Je&s;us advance thine own &s;elf in thine own Ordinance.</HEAD>
<Q><TEXT LANG="eng">
<BODY>
<DIV1 TYPE="litany">
<HEAD>The &s;econd part of the Letanie.</HEAD>
<P><HI>That it may plea&s;e thee to take into thine own hand thine own cau&s;e, to plead again&s;t all thine Enemies, which would not have thee to raign over them.</HI></P>
<P><HI>That it may plea&s;e thee to deliver us from cruel and unrea&s;onable men, and let them be &s;nared in the work of their own hands, let their feet be taken in their own net, and let them fall into the pit they dig for others.</HI></P>
</DIV1>
</BODY>
</TEXT></Q>
<P>We be&s;eech thee to hear us good Lord.</P>
<P>The Conclu&s;ion of all is this, and the &s;umme of my de|&s;ire, <HI>viz.</HI> that there may be a full Conformity in Doctrine and Di&s;cipline, with the re&s;t of the Prote&s;tant Churches of <HI>Scotland,</HI> reformed Church of <HI>France, Geneva, &amp;c.</HI></P>
<P N="1">1. For this will prevent future differences betwixt the two Nations.</P>
<P N="2">2. Prevent the removal of many of the Kings good &s;ub|jects into other countries, with many other benefits.</P>
<P><HI>This I humbly reque&s;t to be taken into Con&s;ideration, which being done, will bring a ble&s;&s;ing upon this Kingdome and Church.</HI></P>
</DIV3>
</DIV2>
</DIV1>
<DIV1 TYPE="treatise">
<PB N="33" REF="19">
<HEAD>The manner of CONSECRATION Of the BISHOPS IN DUBLIN By the LORD PRIMATE, in this pre&s;ent year 1660.</HEAD>
<P>_WHereas we have thought fit to ap|point the 27th. of this in&s;tant <HI>January</HI> 1660. for the Con&s;ecration of Bi|&s;hops; To the end therefore that the &s;ame may be &s;o ordered, a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> decency and the dignity of &s;o holy an Office &s;hall require; We have thought fit, by the advice of our Brethren the Bi&s;hops, who are to a&s;&s;i&s;t in that &s;a|cred Admini&s;tration, and with whom we have con&s;ulted in that behalf to order,</P>
<P>That at &s;even of the clock in the morning of the &s;aid day, the Lords Bi&s;hops Elect do attend us, at the Dean of Chri&s;t-Church his hou&s;e, and that all the Bi&s;hops Con&s;e|crators be there al&s;o in their corner'd Caps, Rochets and Chimers.</P>
<P>That notice be given to the &s;aid Deans of the two Ca|thedral Churches of <HI>D<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">blin,</HI> that they likewi&s;e are ex|pected
<PB N="34" REF="20">to attend at the &s;ame time and place in their for|malities.</P>
<P>That the &s;aid Deans re&s;pectively &s;hall give orders to the Dignitaries Prebendaries, Canons, Pettit-Canons, Vicars, Chorals, and Chori&s;ters, that they do attend at the &s;ame hour, in their re&s;pective formalities in the body of Chri&s;t-Church.</P>
<P>That the Vice Chancellor, or Pro-Vice Chancellor of the Univer&s;ity, all Doctors of Divinity, and of the Law, as al&s;o all the Mini&s;ters and Civilians in this City, with the whole Univer&s;ity, do likewi&s;e repair thither, &s;o far as they can conveniently furni&s;h them&s;elves, with gowns and for|malities to their re&s;pective Offices and Dignities apper|taining.</P>
<P><HI>That the order of proceeding be as followeth.</HI></P>
<P>The Pur&s;ivant of the Court of Prerogative, and the Apparatour general bare-headed.</P>
<P>The Vergers of the &s;aid two Cathedrals al&s;o bare-headed.</P>
<P>The Chori&s;ters two and two, and the re&s;t of the Proce|dents al&s;o in order, two and two as followeth.</P>
<P>Vicars-Chorals.</P>
<P>Pettit-canons.</P>
<P>Prebends.</P>
<P>Dignitaries.</P>
<P>The &s;aid two Deans.</P>
<P>The Bi&s;hops Elect in their Albs.</P>
<P>The Lord Primates Gent. U&s;her, and Secretary bare|headed.</P>
<P>The Lord Primate.</P>
<P>The other Bi&s;hops Con&s;ecrators two and two.</P>
<P>The Bedel of the Univer&s;ity.</P>
<P>The Vice-Chancellor, or Provice-Chancellor, and Provo&s;t.</P>
<P>Deans and Doctors two and two.</P>
<P>That the above&s;aid orders may proceed with a &s;ilent, &s;olemn, and &s;low-paced gravity, until the time of entrance into the We&s;t-gate of St. <HI>Patricks</HI> Church, where the Vi|cars and Chori&s;ters are to proceed &s;inging into the Quire, and there continue &s;inging the <HI>te Deum,</HI> accompanied with
<PB N="35" REF="20">the Organ, untill the Archbi&s;hops, Bi&s;hops, and the re&s;t of the principal precedents &s;hall be placed and &s;eated in their re&s;pective &s;talls.</P>
<P>That the office of morning prayer be &s;olemnly cele|brated by the Dean of the &s;aid Church. Which ended, Dr. <HI>Jer. Taylor</HI> Lord Bi&s;hop Elect of <HI>Down,</HI> de&s;igned to preach the <HI>Concio ad Clerum,</HI> is to a&s;cend the Pulpit during the &s;inging of <HI>per veni nobis.</HI></P>
<P>That after the &s;aid Bi&s;hop hath ended his Sermon, he be conveyed by the Verger to his Stall.</P>
<P>That upon his Lord&s;hips de&s;cent from the Pulpit an Anthem be &s;ung.</P>
<P>That from the end of the Anthem the voice of the Or|gan be heard, and continued until the Lord Primate and the other Bi&s;hops who are to con&s;ecrate, a&s;cend into the enclo&s;ure within the rails, and &s;omewhat longer; at lea&s;t till the noi&s;e, which may be occa&s;ioned by the u&s;ual motion of the People from their places after Sermon, &s;hall cea&s;e.</P>
<P>That after the Primate and Bi&s;hops Con&s;ecrators are &s;eated in their chairs, and the &s;ound of the Organs conti|nuing, the Vicar-General (as &s;ent by the &s;aid Primate) is to go to the Lords Elect, &s;itting in their &s;talls, and &s;o with the Dean of St. <HI>Patrick</HI> to conduct their Lord&s;hips to the enclo&s;ure, and there to range them in their order according as direction &s;hall be given by the Primate.</P>
<P>That then the office of con&s;ecration be celebrated, which ended, the Anthem to that purpo&s;e compo&s;ed by the Dean of St. <HI>Patricks</HI> called <HI>Quam denuo exaltavit Dominus coronam,</HI> be &s;ung as it here followeth.</P>
<Q><TEXT LANG="eng">
<BODY>
<DIV1 TYPE="song">
<HEAD>Anthem after the Con&s;ecration.</HEAD>
<SP>
<SPEAKER>Treble.</SPEAKER>
<L><HI>Now that the Lord hath re-advanct the Crown,</HI></L>
<L><HI>Which thir&s;t of &s;poil and frantick zeal threw down.</HI></L>
</SP>
<SP>
<SPEAKER>Tenor.</SPEAKER>
<L><HI>Now that the Lord the Miter hath re&s;tor'd,</HI></L>
<L><HI>Which with the Crown lay in the du&s;t abhor'd.</HI></L>
</SP>
<SP>
<SPEAKER>Treble</SPEAKER>
<L>&mdash; <HI>Prai&s;e him ye Kings Chorus all &s;ing,</HI></L>
</SP>
<SP>
<SPEAKER>Tenor</SPEAKER>
<L>&mdash; <HI>Prai&s;e him ye Prie&s;ts Chorus all &s;ing,</HI></L>
<L><HI>Glory to Chri&s;t our High-Prie&s;t, Highe<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> King.</HI></L>
</SP>
<SP>
<PB N="36" REF="21">
<SPEAKER>Treble.</SPEAKER>
<L><HI>May Judahs Royal Scepter &s;till &s;hine clear,</HI></L>
</SP>
<SP>
<SPEAKER>Tenor.</SPEAKER>
<L><HI>May Aarons holy Rod &s;till blo&s;&s;oms bear.</HI></L>
</SP>
<SP>
<SPEAKER>Treble and Tenor.</SPEAKER>
<L><HI>Scepter and Rod rule &s;till, and guide our land,</HI></L>
<L><HI>And tho&s;e whom God anoints f<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">el no rude hand;</HI></L>
<L><HI>May Love, Peace, Plenty, wait on Crown and Chair,</HI></L>
<L><HI>And may both &s;hare in ble&s;&s;ings as in care.</HI></L>
</SP>
<SP>
<SPEAKER>Chorus.</SPEAKER>
<L><HI>Angels look down, and joy to &s;ee,</HI></L>
<L><HI>Like that above, a Monarchy.</HI></L>
<L><HI>Angels look down, and joy to &s;ee</HI></L>
<L><HI>Like that above, an Hierarchy.</HI></L>
</SP>
</DIV1>
</BODY>
</TEXT></Q>
<P>That while <HI>Veni Creator</HI> is in &s;inging, the Bi&s;hops to be con&s;ecrated &s;hall have their Rochets and Chimers put on; which done, the con&s;ecration ended, and the Anthem and <HI>Te Deum</HI> &s;ung, the Communion is to follow, and after the Communion the ble&s;&s;ing to be pronounced by the Lord Primate.</P>
<P>That after the Con&s;ecration ended, the whole P<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">oce&s;&s;i|on do attend us to the Primate his lodgings.</P>
<P>That the <HI>laetificetur cor Regis</HI> be &s;ung before the Lord Pri|mate, as he goeth from the quire to the outward part of the Church.</P>
<P>That in the return of his Grace from the Church, the proce&s;&s;ion be &s;o altered, that the now con&s;ecrated Arch-Bi&s;hops and Bi&s;hops, be di&s;po&s;ed with the other B<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;hops Con&s;ecrators, according to the re&s;pective dignities of their Sees, Quality, and Seniority of Con&s;ecration.</P>
<CLOSER>This is an exact Copy.
<SIGNED>Jo. Armacanus.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="treatise">
<PB N="37" REF="21">
<HEAD>A Particular of the manifold Evils, Pre&s;sures and Grievances, cau&s;ed, practi&s;ed and occa&s;ioned by the Prelates and their Dependants.</HEAD>
<P><LABEL>I.</LABEL> FIr&s;t, the &s;ubjecting and inclining all Mini&s;ters under them and their Authority, and &s;o by degrees ex|empting of them from the Temporal power, whence fol|lows.</P>
<P><LABEL>II.</LABEL> The faint-heartedne&s;s of Mini&s;ters to preach the truth of GOD, lea&s;t they &s;hould di&s;plea&s;e the Prelates, as namely, <HI>the Doctrine of Prede&s;tination, of Free-grace, of Per&s;everance, of Original &s;in remaining after Bapti&s;me, of the Sab<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ath, the Doctrine again&s;t &V;niver&s;al Grace, Election, for faith fore-&s;een, Free will, again&s;t Antichri&s;t, Non re&s;idents, humane Inventions of GODS wor&s;hip:</HI> All which are generally with-field from the peoples knowledge, becau&s;e not reli&s;hing to the Bi&s;hops.</P>
<P><LABEL>III.</LABEL> The incouragement of Mini&s;ters to di&s;pi&s;e the Temporal Magi&s;tracie, the Nobles, and Gentry of the Land, to abu&s;e the Subject<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, and live contentiou&s;ly with their nighbours, knowing that they being the Bi&s;hops Creatures, they &s;hall be &s;upported.</P>
<P><LABEL>IV.</LABEL> The re&s;traint of many godly and able men from the Mini&s;try, and thru&s;ting out of many Congregations their faithful, dil<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">gent and powerful Mini&s;ters, who lived peace|ably with them, and did them good, only becau&s;e they
<PB N="38" REF="22">cannot in con&s;cience &s;ubmit unto, and maintain the Bi|&s;hops needle&s;&s;e divices; nay &s;ometimes for no other cau&s;e but for their zeale in preaching, or great Auditories.</P>
<P><LABEL>V.</LABEL> The &s;uppre&s;&s;ing of that Godly de&s;ign &s;et on foot by certain Sects, and &s;ugred with many great gifts by &s;undry well-affected per&s;ons, for the buying of Impropriations, and placing of able Mini&s;ters in them, maintaining of Lectures, and founding of Free-&s;chooles; which the Pre|lates could not endure, lea&s;t it &s;hould darken their glories, and draw the Mini&s;ters from their dependance upon them.</P>
<P><LABEL>VI.</LABEL> The great increa&s;e of Idle, lewd, and di&s;&s;olute, ignorant and erroneous men in the Mini&s;try, which &s;warme like the Locu&s;ts of <HI>Egypt</HI> over the whole Kingdome: and will they but weare a Cononical Coate, a Surpli&s;&s;e, a Hood, bow at the Name of Je&s;us, and be zealous of Super&s;titious Ce|remonies, they may live as they li&s;t, confront whom they plea&s;e, preach and vent what errours they will, and neglect preaching at their plea&s;ures, without controule.</P>
<P><LABEL>VII.</LABEL> The di&s;couragement of many from bringing up their Children in Learning, the many &s;chi&s;mes, errours and &s;trange opinions which are in the Church; great corrup|tions which are in the Univer&s;ities; the gro&s;&s;e and la|mentable ignorance almo&s;t every where among the people; the want of preaching Mini&s;ters in very many places both of <HI>England</HI> and <HI>Wales,</HI> the loathing of the Mini&s;try, and the general defection to all manner of profanene&s;s.</P>
<P><LABEL>VIII.</LABEL> The &s;warming of la&s;civious, idle, and unprofitable Books and Pamphlets, Play-books, and Ballads, as namely, <HI>Ovids</HI> fits of Love, the Parliament of Women came out at the di&s;&s;olving of the la&s;t Parliament, <HI>Barnes</HI> Poems, <HI>Parkers</HI> Ballads in di&s;grace of Religion, to the increa&s;e of all vice,
<PB N="39" REF="22">and withdrawing of people from reading, &s;tudying, and hearing the Word of God, and other good Books.</P>
<P><LABEL>IX.</LABEL> The hindring of godly Books to be printed, the blotting out or perverting tho&s;e which they &s;uffer, all or mo&s;t of that which &s;trikes either at Popery, or Arminiani&s;me, the adding of what or where plea&s;eth them, and the re&s;traints of reprinting Books formerly licen&s;ed, without relicen&s;ing.</P>
<P><LABEL>X</LABEL> The puni&s;hing and venting of Popi&s;h, Arminian, and other dangerous Books and Tenets, as namely, that the Church of <HI>Rome</HI> is a true Church, and in the wor&s;t times never erred in Fundamentals; that the Subjects have no propriety in their E&s;tates, but that the King may take from them what he plea&s;eth; that all is the Kings, and that he is bound by no Law, and many other; from the for|mer whereof hath &s;prung,</P>
<P><LABEL>XI.</LABEL> The growth of Popery, and increa&s;e of Papi&s;ts, Prie&s;ts and Je&s;uites in &s;undry places, but e&s;pecially about <HI>London</HI> &s;ince the Reformation, the frequent venting of Crucifixes and Popi&s;h pictures both engraven and painted, and the placing of &s;uch in Bibles.</P>
<P>The multitude of <HI>Monopolies</HI> and <HI>Pattents,</HI> drawing with them innumerable Perjuries, the large increa&s;e of Cu&s;tomes and Impo&s;itions upon <HI>Commodities,</HI> the <HI>Ship-monys</HI> and many other great burthens upon the <HI>Common wealth,</HI> under which all groan.</P>
<P><LABEL>XIII.</LABEL> Moreover, the Offices and Juri&s;dictions of <HI>Arch-Bi&s;hops, Lord-Bi&s;hops, Deanes, Arch-Deacons,</HI> being the &s;ame way of <HI>Church-Government</HI> which is in the <HI>Romi&s;h Church,</HI> and which was in <HI>England</HI> in the time of <HI>Po<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ery,</HI> little change thereof being made (except only the head from whence it was derived) the &s;ame Arguments &s;upporting the Pope, which do uphold the <HI>Prelates</HI> and overthrowing the <HI>Prelates,</HI> which do pull down the Pope, and other reformed <HI>Churches</HI>
<PB N="40" REF="23">having upon their rejection of the Pope, ca&s;t the Prelates out al&s;o as Members of the Bea&s;t: Hence it is, that the Prelates here in <HI>England</HI> by them&s;elves or their Di&s;ciples plead and maintain that the Pope is not <HI>Antichri&s;t,</HI> and that the <HI>Church of Rome</HI> is a true <HI>Church,</HI> hath not erred in Fun|damental points, and that Salvation is attainable in that Religion, and therefore have re&s;trained to pray for the Conver&s;ion of our Soveraign Lady the Queen. Hence al&s;o hath come,</P>
<P><LABEL>XIV.</LABEL> The great Conformity and likene&s;s both continued and increa&s;ed of our Church to the Church of <HI>Rome,</HI> in ve&s;tures, Po&s;tures, Ceremonies and Admini&s;trations; namely, as the Bi&s;hops Rotchets, and Lawn-&s;leeves, the four corner'd Cap, the Cope and Surpli&s;&s;e, the Tippit, the Hood, and the Canonical Coat, the Pulpit clothed, e&s;pecially now of late with the Je&s;uites badge upon them every way.</P>
<P><LABEL>XV.</LABEL> The &s;tanding up at <HI>Gloria Patri</HI> &amp; at the reading the Go&s;|pel, praying towards the Ea&s;t, bowing at the Name of JESUS, the bowing to the Altar towards the Ea&s;t, Cro&s;s in Bapti&s;me, kneeling at the Communion.</P>
<P><LABEL>XVI.</LABEL> The turning of the Communion Tables Altar-wi&s;e, &s;et|ting Images, Crucifixes and conceits over them, and Tapers and Books upon them, and bowing, and adoring to or before them, the reading of the &s;econd Service at the Altar, and forcing people to come up thither to receive, or el&s;e denying the Sacrament to them, terming the Altar to be the Mercy-&s;eat, or the place of God Almighty in the Church, which is a plain device to u&s;her in the Ma&s;&s;e.</P>
<P><LABEL>XVII.</LABEL> The Chri&s;tening and Con&s;ecrating of Churches and Chappels, the Con&s;ecrating Fonts, Pulpits, Tables, Cha|lices, Church yards, and many other things, and putting holine&s;s in them; yea, recon&s;ecrating upon pretended
<PB N="41" REF="23">pretended pollution, as though every thing were unclean without their Con&s;ecrating, and for want of this, &s;undry Churches have been interdicted and kept from u&s;e as pol|luted.</P>
<P><LABEL>XVIII.</LABEL> The Liturgy for the mo&s;t parts framed out of the Romi&s;h <HI>Breviarie Retualium</HI> Ma&s;&s;e-book, al&s;o the Book of Ordinati|on, for Archbi&s;hops and Mini&s;ters, framed out of the Roman Pontifical.</P>
<P><LABEL>XIX.</LABEL> The Multitude of Canons formerly made, wherein, a|mong other things, Excommunication <HI>ip&s;o facto,</HI> is denoun|ced for &s;peaking of a word again&s;t the devices above&s;aid, or &s;ub&s;cription thereunto, though no Law enjoyned a re|&s;traint from the mini&s;try without &s;uch &s;ub&s;cription and Appeal is denyed to any that &s;hould refu&s;e &s;ub&s;cription or unlawful conformity, though be never &s;o much wronged by the inferiour Judge, al&s;o the Canons made in the late Sacred Synod, as they call it: wherein are many &s;trange and dangerous devices to undermine the Go&s;pel, and the Subjects liberties, to propagate Popery to &s;poyl Gods peo|ple, in&s;nare Mini&s;ters and other <HI>Students,</HI> and &s;o to draw all into an ab&s;olute &s;ubjection and thraldome to them and their government, &s;poiling both the King and the Parlia|mant of their power.</P>
<P><LABEL>XX.</LABEL> The countenancing pluriality of Benefices, prohibiting of Marriages without their licen&s;e at certain times, almo&s;t half the year, and licen&s;ing of Marriages without Banes asking.</P>
<P><LABEL>XXI.</LABEL> Prophanation of the Lords day pleading for it, and en|joyning Mini&s;ters to read a <HI>Declaration,</HI> &s;et forth, as it is thought, by their procurement for tolerating of &s;ports up|on that day, &s;u&s;pending and depriving many Godly Mi|ni&s;ters for not reading the &s;ame only out of Con&s;cience, it was again&s;t the Law of God &s;o to do, and no Law of the land to enjoyn it.</P>
<P><LABEL>XXII.</LABEL> The pre&s;&s;ing of the &s;trict ob&s;ervation of Saints Dayes,
<PB N="42" REF="24">whereby great &s;ummes of Moneys are drawn out of Vens pur&s;es for working on them, a very high burthen on mo&s;t people, who getting their living by their dayly imploy|ments, mu&s;t either omit them and be idle, or part with their money, whereby many poor families are undone, or brought behind hand, yea m<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ny <HI>Church-wardens</HI> are &s;ued or threatned to be &s;ued by their trouble&s;ome Min<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;ters, per|jured per&s;ons for not pre&s;enting their Pari&s;hioners who fayled in ob&s;erving <HI>Holy dayes.</HI></P>
<P><LABEL>XXIII.</LABEL> The great increa&s;e and frequencie of whoredomes, and Ad<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lterers, occa&s;ioned by the <HI>Prelates</HI> Corrupt admini&s;tra|tion of ju&s;tice, in &s;uch ca&s;es, who taking upon them the puni&s;hment of it, do turn all into monies for the filling of their pur&s;es, and lea&s;t their Officers &s;hould defraud them of their gain, they have in their late Canon, in &s;tead of re|medying their vices, decreed that the <HI>Commutation</HI> of Pe|nance, &s;hall not be without the Bi&s;hops privity.</P>
<P><LABEL>XXIV.</LABEL> The general abu&s;e of that great ordinance of Excom|munication, which GOD hath left in his Church to be u&s;ed as the la&s;t and greate&s;t puni&s;hment the Church can in|flict upon ob&s;tinate and great offenders, and that the Pre|lates and their officers, who of right, have nothing to do with it, do daily excomunicate men either for doing that which is lawful, or for vain, idle and trivial matters, as working or opening a &s;hop on a Holi-day, for not appear|ing at every beck upon their &s;ummons, not paying a fee or the like, yea they have made it, as they do all other things, a hook or in&s;trument wherewith to empty mens pur&s;es, and to advance their own greatne&s;&s;e, and &s;o that &s;acred or|dinance of God, by their perverting of it, becomes con|temptable to all men, and &s;eldome or never u&s;ed again&s;t notorious offenders, who, for the mo&s;t part, are their fa|vorites.</P>
<P><LABEL>XXV.</LABEL> Yea further the pride and ambition of the <HI>Prelates</HI> being
<PB N="43" REF="24">boundle&s;&s;e, unwilling to be &s;ubject to either man or Laws, they claim their Office and Juri&s;diction to be <HI>Jure divino,</HI> exerci&s;e Eccle&s;ia&s;tical authority in their own names and Rights, and under their own Seals, and take upon them temporal dignities, places, and offices in the Common|wealth that they may &s;way both &s;words.</P>
<P><LABEL>XXVI.</LABEL> Whence follows the taking Commi&s;&s;ions in their own Courts and Con&s;i&s;tories, and where el&s;e they &s;it in matters determinable of Right at Common Law, the putting of Mini&s;ters upon Pari&s;hes, without the Patrons and peoples con&s;ent.</P>
<P><LABEL>XXVII.</LABEL> The impo&s;ing of Oaths of various and trivial Articles yearly upon Church-wardens, and Side-men, which with|out perjury, unle&s;&s;e they fall at jars continually with their Mini&s;ters and neighbours, and wholly neglect their own calling.</P>
<P><LABEL>XXVIII</LABEL> The exerci&s;ing of the Oath <HI>ex Off<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">io,</HI> and other proceed|ings by the way of <HI>Inqui&s;ition,</HI> reaching even to mens thoughts, the apprehending and detaining of men by <HI>Pur|&s;ivants,</HI> the frequent &s;u&s;pending and depriving of Mini&s;ters, fining and impri&s;oning of all &s;orts of people, breaking up of mens hou&s;es and &s;tudies, taking away mens Books, Letters, and other writings, &s;eizing upon their E&s;tates, re|moving them from their callings, &s;eparating between them and their wives again&s;t both their wills, the rejection of prohibitions with threatnings, and the doing of many o|ther out-rages, to the utter infringing the Lawes of the Realm, and the Subjects liberties, and arraigning of them and their families; and of later time the Judges of the Land are &s;o awed with the power and greatne&s;&s;e of the Prelates, and other wayes promoted, that neither prohi|bition, <HI>Habeas Corpus,</HI> or any other lawful remedy can be had or take place for the di&s;tre&s;&s;ed Subjects in mo&s;t ca&s;es, onely <HI>Papi&s;ts, Je&s;uites, Prie&s;ts,</HI> and &s;uch others as propagate Popery or <HI>Arminiani&s;m</HI> are countenanced, &s;pared, and have much liberty, <HI>and from hence followed among others the&s;e dangerous con&s;equences.</HI></P>
<PB N="44" REF="25">
<P><LABEL>I.</LABEL> FIr&s;t the general hope and expectation of the <HI>Romi&s;h</HI> part, <HI>that their &s;uper&s;titious Religion will ere long be fully planted in this Kingdom again, and &s;o they are encouraged to per|&s;i&s;t therein, and to practice the &s;ame openly in divers places, to the high di&s;honour of God, and contrary to the laws of the Realm.</HI></P>
<P><LABEL>II.</LABEL> Secondly, the di&s;couragement and de&s;truction of all good Subjects, of whom all multitudes both <HI>Clothiers, Merchants,</HI> and others being deprived of their Mini&s;ters, and over-burthened with the&s;e pre&s;&s;ures, have departed the Kingdom, to <HI>Holland</HI> and other parts, and have drawn with them a great part of manufactur&eacute; of <HI>Cloth</HI> and <HI>Tra|ding</HI> out of the land into other places, where they re&s;ide, whereby wooll, the great &s;taple of the Kingdom, is become of &s;mall value and vends not, trading is decayed, many poor people want work, Sea-men lo&s;e employment, and the whole land much impoveri&s;hed, to the great di&s;honour of this Kingdom, and blemi&s;hment to the government thereof.</P>
<P><LABEL>III.</LABEL> The pre&s;ent wars and commotions hapned between his Maje&s;ty and his Subjects of <HI>S<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">otland,</HI> wherein his Maie&s;ty and all his Kingdom are indangered, and &s;uffer greatly, and are like to become a prey to the common Enemy, in ca&s;e the wars go on, which we exceedingly fear will not onely go on, but al&s;o encrea&s;e to an utter ruine of all, un|le&s;&s;e the Prelate<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> with their dependancies be removed out of <HI>England,</HI> and al&s;o they and their practi&s;es, who, as we, under your Honours favour, do verily believe and con|ceive, have occa&s;ioned the quarrel.</P>
<P><HI>All which we humbly refer to the con&s;ideration of this honourable A&s;&s;embly, de&s;iring the Lord of Heaven to direct you in the right way to redre&s;&s;e all the&s;e evils.</HI></P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="25">
<P>THE ANATOMIE OF THE Common Prayer-Book, Wherein is Remon&s;trated the Unlawfulne&s;s of it: and that by Five &s;everal <HI>Arguments.</HI></P>
<P>Namely,
<LIST>
<ITEM><HI>From the Name of it,</HI></ITEM>
<ITEM><HI>The Ri&s;e,</HI></ITEM>
<ITEM><HI>The Matter,</HI></ITEM>
<ITEM><HI>The Manner,</HI> and</ITEM>
<ITEM><HI>The Evil Effects of it.</HI></ITEM>
</LIST></P>
<Q><BIBL><HI>John 9.31.</HI></BIBL> Now we know that <HI>GOD</HI> heareth not Sinners; but if any man be a Wor&s;hipper of God, and doth his Will, him he heareth.</Q>
<Q><GAP DESC="foreign">.</Q>
<Q>A pure Prayer is Gods Temple.</Q>
<P><HI>By</HI> DWALPHINTRAMIS.</P>
<P>Printed in the year, 1661.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="26">
<PB REF="26">
<HEAD>TO The Well-affected <HI>READER.</HI></HEAD>
<OPENER><SALUTE>Chri&s;tian Reader,</SALUTE></OPENER>
<P>_OUt of a Re&s;pect to the Glory of the great God, who is a God that will he wor&s;hipped by true Wor&s;hippers in Spirit and in Truth, as al&s;o with a De&s;ire of thy eter|nal good; here is pre&s;ented this following Treati&s;e, which was formerly Penned by &s;ome Eminent Orthodox Divines, Late Non-Conformi&s;ts, wherein are many &s;olid Arguments, and Rea&s;ons, declaring, and clearly proving, the Book of Common-Prayer, or Litur|gie, to be wholly taken out of the Ma&s;&s;e-book; As fir&s;t, The Common-Prayers are taken out of the Breviary; Secondly, The Admini&s;tration of the Sacraments, Burial, Matrimo|ny, Vi&s;itation of the Sick, are taken out of the Ritual, or Book of Rites; Thirdly, The Con&s;ecration of the Lords Supper, Collects, Epi&s;tles and Go&s;pels, are out of the Ma&s;&s;e-book: Fourthly, The Ordination of Archbi&s;hops, Bi&s;hops, and Mini&s;ters, is out of the <HI>Roman</HI> Pontifical: So that the Service-book being thus unmasked, is plainly evinced, to be a rank Impo&s;tor in Gods Wor&s;hip; and, not|with&s;tanding its long Po&s;&s;e&s;&s;ion, it is even a violent intruder in the Hou&s;e of God.</P>
<P>Then a Word to you <HI>Readers,</HI> which are of Three &s;orts, either doubtful in &s;u&s;pen&s;e, vvho by this Treati&s;e may be fully re&s;olved; or &s;uch as u&s;e it, and Idolize it, by &s;trength of
<PB REF="27">Rea&s;on may be brought off, and that &s;uch as cannot brook it, may be encouraged, not only (as a Learned Author ob|&s;erveth) becau&s;e many of Gods People are of the &s;ame mind, but chiefly becau&s;e God is of the &s;ame mind: La&s;tly, How much doth it concern all &s;uch, who have lifted up their hands to the Mo&s;t High God, in a Solemn League and Covenant, for the extirpation of Popery, Prelacy, Super&s;tition, Here&s;ie, Prophane&s;s, and the Reformation of Religion, in Doctrine, Wor&s;hip, and Di&s;cipline, according to the Word of God, and the be&s;t Reformed Churches, to contend earne&s;tly for the Truth, and for purity in Gods Wor&s;hip? This being the prime work of the day, and of this Book, to inform thee of the Truth, and (as the Scripture &s;aith) if the Truth make us free, we &s;hall be free indeed.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB N="1" REF="27">
<HEAD>THE ANATOMY OF THE COMMON-PRAYER-BOOK.</HEAD>
<DIV2 N="1" TYPE="chapter">
<HEAD>CHAP. I. <HI>The Preface.</HI></HEAD>
<P>_AS Loyalty to King and Country, is the very fortre&s;s and wall of Polity, being Commanded and commended, both by the Laws of God and nature; &s;o <HI>Pure</HI> and <HI>undefiled Religion,</HI><NOTE PLACE="marg">James 1.27.</NOTE> is the Fountain and Rock of approved Loyalty; yea, equity, charity, &s;obriety and loyalty are the Virgin daughters of un&s;potted Piety, as the fore&s;aid place witne&s;&s;eth: we could be large in this Theme, but wee ha&s;ten to the Particular; the &s;ubject whereof is one of the weightie&s;t Peeces that yet hath been pre&s;ented, namely, <HI>The Service-book,</HI> which notwith&s;tand|ing the pre&s;ent &s;urfeit of Books, yet we hope it &s;hall finde a place in the mo&s;t &s;erious and judicious thoughts; we may well call it with the Comick, <HI>Fundi no&s;tri calamitas, The overwhelm|ing &s;torm of the Purity of wor&s;hip;</HI> for as it is true, No Ceremo|ny, no Bi&s;hop, becau&s;e the Ceremonies are the <HI>pitchy wings</HI> whereon they fly; &s;o it is as true, that no <HI>Service-book,</HI> no <HI>Ce|remony;</HI> for that is the <HI>Magazine of nimble Ceremonies. Doctor Boyes,</HI> in his Epi&s;tle Dedicatory to <HI>Richard Canterbury,</HI> upon his Expo&s;ition of the Lyturgy, complains heavily, yet cau&s;ele&s;ly, that the Lyturgy is crucified between two <HI>Malefactors,</HI> on the left hand <HI>Papi&s;ts,</HI> on the right hand <HI>Schi&s;maticks,</HI> meaning <HI>Puritans;</HI> both of the&s;e hee calls Foxes: but by a ju&s;t retor|tion, wee &s;hall &s;et the &s;addle on the right Hor&s;e, and &s;hall make it appear, that the Purity of Chri&s;t his wor&s;hip in this <HI>Land,</HI> hath long been <HI>crucified</HI> between <HI>two Theeves,</HI> namley, that <HI>Super&s;titious</HI> and <HI>Popi&s;h Liturgy</HI> and rank <HI>Athei&s;m,</HI> varni&s;h|ed with <HI>Super&s;tition,</HI> to whom wee may well apply that &s;aying
<PB N="2" REF="28">of <HI>Luther,</HI><NOTE PLACE="marg">Praefat. in Com. in Gal.</NOTE> <HI>They are tied together by their tayls to do mi&s;chief, though by their heads they &s;eem to bee contrary;</HI> and though wee have no time to run over the Common Places of <HI>Athei&s;m</HI> and <HI>Super&s;tition,</HI> and to &s;hew how like <HI>Pilate</HI> and the <HI>Super&s;titious Jews,</HI> they concur to the <HI>crucifying of Chri&s;t</HI> in his Wor&s;hip; yet, thus much the Scripture witne&s;&s;eth, and experience pro|veth, and we humbly de&s;ire your Honours to mind it, That all Super&s;tition, and the Purity of Gods Wor&s;hip, ever have been and &s;hall be at continual wars, and can no more dwell under one roof, than a <HI>cha&s;te Spou&s;e,</HI> and a <HI>Proud inveigling Strumpet;</HI> or no more in one Temple, than <HI>Dagon</HI> and the <HI>Ark.</HI><NOTE PLACE="marg">Geneca.</NOTE> <HI>Super&s;titio e&s;t res in&s;ana, Super&s;tition</HI> (&s;aith one) is a mad thing, and &s;o indeed it is; for it is contrary to the wi&s;dome of the Word, and of the Spirit, which are the ground and life of the Wor&s;hip of <HI>God. Super&s;titio e&s;t vitium contrarium Reli|gioni, Super&s;tition is a &s;in oppo&s;ite to Religion</HI> (&s;aith <HI>Aquinas</HI>) which is very clear from the nature and ri&s;e of it;<NOTE PLACE="marg"><HI>Sere. &s;ecund. q.</HI> 92. <HI>Art</HI> 19</NOTE> for as <HI>Reli|gion</HI> is a <HI>wor&s;hiping</HI> of God <HI>according to his will, Qui&s;quis praecep|tis Coele&s;tibus obtemperavit, is culior e&s;t,</HI> Who&s;oever follows the Divine Precepts, hee is <HI>a wor&s;hipper of God,</HI> &s;aith <HI>Lactant.</HI> but &s;uper&s;tition carrying the very nature in the name of it,<NOTE PLACE="marg"><HI>Lib</HI> 6. <HI>c.</HI> 2</NOTE> tels us, that it is <HI>Supra &s;tatutum,</HI> over and above the Statutes of God: the word in the Greek is <GAP DESC="foreign">, as if it &s;hould &s;ignifie the <HI>&s;ear of the Devil,</HI> and the &s;ignification &s;uits very well with the nature of the thing; for when a <HI>Man</HI> coyneth a Wor&s;hip to him&s;elf, he recedeth &s;o far from the fear of God, and whereas the Devil is the Author of all Super&s;titi|ous wor&s;hip, whether it be of another God, or of the true God, after a way of &s;elf-device, or will-wor&s;hip, then it may be truly called, <HI>the fear of the Devil,</HI> as the true Wor&s;hip of the true God is notioned under the name of his <HI>fear:</HI> this Su|per&s;tition &s;hutteth up the way to the <HI>Jews conver&s;ion,</HI> and o|peneth the mouths of Athei&s;ticall Gentiles, again&s;t the Pro|fe&s;&s;ion of all Religion, in deri&s;ion whereof <HI>Averroes</HI> &s;peaks tauningly thus:<NOTE PLACE="marg"><HI>In Meta|phy&s;.</HI> 12</NOTE> <HI>Sit anima mea cum Philo&s;ophis, quia Chri&s;tiani adorant quod edunt; Let my &s;oul be with the Philo&s;ophers becau&s;e the Chri&s;tians adore that which they eat:</HI> So may the Jews take occa&s;ion to &s;ay: Let our &s;ouls be with the Old Ceremo|nies, &s;ith the Chri&s;tians New Ceremonies are &s;o <HI>foppi&s;h</HI> and <HI>ri|diculous;</HI> having no footing from the Word of God. But to
<PB N="3" REF="28">bring the charge to the Particular in hand, if our Lyturgy be not a <HI>Ma&s;s</HI> of <HI>Super&s;tition,</HI> and <HI>Super&s;titious Ceremonies,</HI> we pro|fe&s;s we know not what <HI>Super&s;tition</HI> is: to in&s;tance it in one Particular, namely, in the grand Ceremony of <HI>Adoration</HI> or <HI>kneeling at the Sacrament;</HI> hath it not been the &s;taff and &s;trentgh of that abominable Idol the breaden God? and if the <HI>Ma&s;ters</HI> of the Ceremonies di&s;avow that opinion, yet the <HI>Sermons</HI> and <HI>Writings</HI> of divers of them do te&s;tifie to their face, how they go as far, yea, and farther than many Papi&s;ts in that particu|lar;<NOTE PLACE="marg"><HI>Lib.</HI> 36.12. <HI>De mi&s;&s;a li.</HI> 2 <HI>c.</HI> 23.48. <HI>p.</HI> 242.</NOTE> As it is true that the current of Popi&s;h Champions do maintain the bodily Pre&s;ence, as <HI>Innocentius</HI> the Father of that <HI>Monster, Bellarmine,</HI> and <HI>Haiga</HI> the Expo&s;itor of the <HI>Engli&s;h Ma&s;s,</HI> by changing and choping that <HI>Fiat corpus;</HI> &s;o divers of the <HI>Canterburian faction,</HI> as <HI>him&s;elf, Mountague, Pocklington, Lawrence,</HI> agree with the Papi&s;ts and Lutherans in this point, namely, concerning the <HI>Matter,</HI> leaving the <HI>Manner</HI> as a <HI>Ca|bali&s;tical My&s;tery: devocibus dixi, ne de mi&s;&s;a quidem,</HI><NOTE PLACE="marg"><HI>Antid. P.</HI> 10.</NOTE> <HI>imo nec tran&s;ub&s;tantiationis certamen moverimus; for words</HI> (&s;aith <HI>Mountague</HI>) as the Ma&s;s, yea, or Tran&s;ub&s;tantiation it &s;elf,<NOTE PLACE="marg">Serm. <HI>P.</HI> 17, 18.</NOTE> we will not contend. <HI>I like not tho&s;e</HI> (&s;aith Doctor <HI>Lawrence) that &s;ay his body is not there:</HI> and to explain him&s;elf he addeth <HI>Sub|&s;tantially, E&s;&s;entially,</HI> not by way of Commemoration or Re|pre&s;entation: but &s;hould not this be their opinion, &s;ince they act what they hold by a material <HI>Altar, Prie&s;t,</HI> and <HI>Sacrifice,</HI> had not that <HI>Hydra of the Scotti&s;h Lyturgy</HI> made a greater Mon&s;ter, by the addition of &s;ome more heads, and that very cunningly, by the Engli&s;h Authors, and &s;ent out to take in the Church of <HI>Scotland</HI> (had not that we &s;ay, lo&s;t all the heads and had the brains da&s;hed again&s;t the &s;tones) the afore&s;aid Authors made no que&s;tion, but that all the power of both <HI>Head</HI> and <HI>Tayl</HI> &s;hould have had room enough to domineer here in <HI>England,</HI> the Pope having &s;uch a large Army both of <HI>Legionary</HI> and <HI>Auxiliary</HI> Forces to maintain it. But ble&s;&s;ed be God, who brake the head of that young Dragon in our Neighbour Nation, and wee hope will by you cru&s;h out all the blood of the old one here, who was the Mother of that, and the Ma&s;&s;e-book the Mother of both. There is a Proverb among&s;t the Naturali&s;ts, <GAP DESC="foreign">, <HI>Except a Serpent eat a Serpent, it cannot become a Dragon:</HI> &s;o, except our Lyturgy had been full of Serpents, it could not
<PB N="4" REF="29">have hatched the Dragon that was &s;ent unto <HI>Scotland.</HI> The Super&s;titions of this Bulk are &s;uch, and &s;o many, that if <HI>Paul</HI> were here and &s;aw them, as hee &s;aw that of <HI>Athens,</HI> hee would undoudtedly cry out,<NOTE PLACE="marg">Act. 17.</NOTE> <HI>Men and Brethren, I &s;ee that in all things you are too Super&s;titious.</HI> We may better apply that Speech of <HI>Tacitus</HI> concerning Super&s;tition,<NOTE PLACE="marg">22 <HI>Annal lib.</HI> 14</NOTE> not <HI>exitialis, hurtful</HI> or <HI>dan|gerous,</HI> but <HI>execrabilis, cur&s;ed</HI> and <HI>execrable;</HI> and &s;o it is indeed, both to whole Churches, and other People, who&s;e eyes God hath opened to &s;ee the evil of it, which wee are confident you do;<NOTE PLACE="marg">Act. 25 27.</NOTE> and I &s;ay as <HI>Paul</HI> &s;aid to King <HI>Agrippa, Wee know you be|leeve it:</HI> But as it &s;eemed unrea&s;onable to <HI>Fe&s;tus</HI> to &s;end <HI>Paul a Pri&s;oner without the charge laid again&s;t him;</HI><NOTE PLACE="marg">Act. 26.27.</NOTE> &s;o we neither will, nor dare charge any thing upon this Lyturgy, which wee &s;hall not Prove, nor de&s;ire the outing of it without good and &s;ound Rea&s;ons for our de&s;ire; and therefore wee humbly and heartily de&s;ire your Honours to take into your con&s;ide|ration the&s;e five Rea&s;ons following.</P>
<P>The fir&s;t is from the <HI>Name,</HI> wherein the Champions of the Service-book agree with the Papi&s;ts, calling it the <HI>Ma&s;&s;e.</HI></P>
<P>The &s;econd is from the <HI>Ground</HI> of it.</P>
<P>The third is from the <HI>Matter</HI> of it.</P>
<P>The fourth is from the <HI>Manner</HI> of it.</P>
<P>The fifth is from the <HI>Effects</HI> of it, to which wee will adde &s;ome <HI>Motives.</HI></P>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<HEAD>CHAP. II. <HI>Of the Name.</HI></HEAD>
<P>FOr the Fir&s;t, the <HI>Service-book-men,</HI> and the Papi&s;ts do mutually interchange the Name of Lyturgy and Ma&s;&s;e; the latter call their Ma&s;&s;e by the name of Lyturgy: the Je|&s;uite, <HI>Sanctes,</HI> Profe&s;&s;eth, <HI>That the mo&s;t convenient Name that can be given to the</HI> Ma&s;&s;e,<NOTE PLACE="marg">Liturg. p. 8.</NOTE> <HI>is that of</HI> Lyturgy <HI>or</HI> Service, not but that the word Lyturgy is of good u&s;e, for <GAP DESC="foreign">, &s;igni|fieth to officiate in &s;acred Wor&s;hip, witne&s;s, <HI>Act.</HI> 13.1. <GAP DESC="foreign">, <HI>as they were mini&s;tring unto the Lord.</HI> Where the Rhemi&s;ts vaunt of a coined liberty,<NOTE PLACE="marg">Ro 15.16</NOTE> to tran&s;late the word, <HI>&s;aying Ma&s;&s;e,</HI> which were to cro&s;s the truth; and all the learned upon the place, as <HI>Oecumenius, Theophylact,</HI> and <HI>Chry&s;o&s;tome;</HI> yea, and their own Expo&s;itors, as <HI>Ca&s;etan</HI> and
<PB N="5" REF="29">others: the Apo&s;tle rendreth it by another Word of the &s;ame value, <GAP DESC="foreign"> but how&s;oever they &s;crape kindne&s;s to a word of u&s;e, till they abu&s;e it; yet who knoweth not, that knoweth any thing, that their <HI>Liturgie</HI> is the very <HI>Lethargie of Wor&s;hip:</HI> And what difference between our Liturgie and theirs? Truly nothing but a pair of &s;heers, and putting ours in a <HI>Coat</HI> of <HI>another tongue,</HI> as &s;hall afterward abundant|ly appear, only ours hath not all that theirs hath: but ours hath nothing to a word, but out of theirs: And thence it is, that our <HI>Lyturgian Patrons</HI> do meet the Je&s;uite mid-way, by owning the name of <HI>Ma&s;&s;e</HI> to our <HI>Service-Book,</HI><NOTE PLACE="marg">Sunday n<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;abbath.</NOTE> Witne&s;s <HI>Pocklington,</HI> who calls the &s;econd Service, ju&s;t the &s;ame with the Ma&s;&s;e: &s;o <HI>Cozens,</HI> witne&s;s Ma&s;ter <HI>Smart's</HI> Sermon, and not only &s;o, in relation to the &s;econd Service,<NOTE PLACE="marg"><HI>Antic. p.</HI> 10.</NOTE> but even in re|gard of the whole Bulk, as <HI>Pocklington</HI> in the end of his <HI>Alta|re,</HI> &amp;c. and <HI>Mountague.</HI> In name you &s;ee then, there is an una|nimous agreement, and <GAP DESC="foreign"> names are the very images of things: &amp; for their <HI>agreement</HI> in <HI>matter</HI> &amp; <HI>manner,</HI> in all things of importance, we &s;hall make it as e|vident as the former: in the mean time, what rea&s;on is there, that we &s;hould groan &s;till under the burthen of a Lyturgie born in upon us, under the <HI>Name</HI> and <HI>Nature</HI> of a <HI>Ma&s;&s;e,</HI> which is nothing but a <HI>Ma&s;s of Idolatry,</HI> and an <HI>Idol</HI> of <HI>Abo|mination?</HI> The name is a name of <HI>Bla&s;phemy</HI> out of the <HI>De|vils Cabula,</HI> as we take it: For what language it is, or what it &s;ignifieth, for any thing we know, was never yet known; the <HI>Hebrews</HI> call their <HI>Tribute</HI> by the name of Mi&s;&s;a, wit|ne&s;&s;e that place in <HI>Exodus,</HI> laying out the oppre&s;&s;ion of the I&s;raelites, by <HI>Pharaoh</HI> and his <HI>Princes,</HI> or <HI>Officers,</HI><NOTE PLACE="marg">Exod. 1.11.</NOTE> who are called <HI>Officers of the Tribute</HI> &s;et over Gods people: the Word <HI>Tribute</HI> in the fir&s;t language is, Mi&s;&s;a, of th&eacute; word Me&s;&s;as, as the Learned ob&s;erve, which &s;ignifieth to <HI>melt:</HI> both the name and <HI>Etimologie,</HI> &s;uit very well with the Popi&s;h Ma&s;&s;e: <HI>for it hath melted away true Religion and Spiritual devotion,</HI> and as it in&s;laveth the &s;ouls of people, by leaving them naked (as <HI>Solomon</HI> &s;aith) of the Preaching of the Word,<NOTE PLACE="marg">Prov. 29.18.</NOTE> for &s;o the word &s;ignifieth, &s;o it is made an engine to &s;crew out the bowels of their e&s;tates, wa&s;ting &amp; melting mens &s;ub&s;tance, as the &s;now again&s;t the Sun, be&s;ides the univer&s;al experience of the extortion of the Ma&s;s, where ever it beareth &s;way; we may
<PB N="6" REF="30">in&s;tance it too fully in this I&s;land, where infinite Ma&s;&s;es of Money hath been melted away within the&s;e few Yeares, without any profit to the King or Subject, but to the great prejudice of both: for the <HI>exhau&s;ting of the Subject is the emptine&s;&s;e of the King. Tiberius</HI> could &s;ay, <HI>Adulterinum e&s;t aurum quod cum &s;ubditorum lachrymis exprimitur,</HI> it is a ba&s;e kind of Gold that is &s;queezed out with the tears of the &s;ub|ject; but who hath ca&s;t the State in this con&s;umption of mo|ny? Who hath made the hearts to ake, and the Souls to groan of hone&s;t Hou&s;holders, when they have been forced it may be, to part with more than they had? Who in time of Peace, and under good Laws, have cau&s;ed mens Hou&s;es and Fields forcibly to be entred, their Goods to be carried away? Who have cau&s;ed the Kings liege People, and that for obeying the Laws of God &amp; man, to be carried to &s;tifling Pri&s;ons, contrary to the Laws of the Land, and priviledge of the Subject? Who have cau&s;ed &s;ome to be Tormented and Tortured with unparalel'd cruelty, both for kind and conti|nuance? La&s;tly, Who have been the <HI>Incendiaries</HI> or <HI>Fire|brands</HI> to melt away (if they could) the <HI>Kings love to his Sub|jects, and the Subjects true loyalty to the King;</HI> who (we &s;ay) but the&s;e Lyturgian Lords, <HI>and their Je&s;uited confederates,</HI> to|gether with their Popi&s;h and helli&s;hly prophane <HI>Prie&s;ts, Of|ficers,</HI> and <HI>Appendices:</HI> to prove the&s;e or any of them, were to &s;hew a Man the Sun: and many &s;heets could not hold the Particulars. But to the purpo&s;e in hand, the <HI>Service</HI> or <HI>Ma&s;&s;e-Book</HI> (as they call it) is the main engine, it is the Saddle, and we (to &s;peak a homely Truth) are the <HI>A&s;&s;es</HI> (for Engli&s;hmen are called by the Je&s;uites, the <HI>Popes A&s;&s;es</HI>) the Hierarchie &amp; their Adherents are our riders: the Saddle hath &s;o pinched and galled our Backs, that we know not how to take on the burthen of the Lord Je&s;us, though it be very light; our riders have with Spur and Rod of their <HI>Rha|damanthean</HI> Courts and Temporal U&s;urpations &s;o jaded us, (with leave be it &s;poken) that they have almo&s;t rid the Spirit of zeal and courage out of us; and had they but got the Sad|dle with &s;ome more new girts &amp; trappings upon the Scots, as they intended, they had gone near to have rid Religion and <HI>Policy</HI> to death:<NOTE PLACE="marg">Gen. 49.17.</NOTE> but as the Scots have proved like <HI>Dan. Lyons for Prowe&s;s, and</HI> Serpents <HI>for Providence,</HI> in <HI>overturning</HI>
<PB N="7" REF="30">both the Saddle and Rider; up in the Name of the Lord, and do the like: What &s;hould we do with the Ma&s;s?<NOTE PLACE="marg">Deut. 23.22.</NOTE> &s;ome of who&s;e Friends nor &s;o well acquainted with the Nature of it, would &s;torm, if we &s;hould call a &s;pade a &s;pade, but they mu&s;t believe their Book-mens te&s;timonies, publi&s;hed under the fa|vor of their <HI>little great Land-lord of the Soyle,</HI> (who knows be&s;t how it &s;hould be called <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">one of who&s;e <HI>Bandiliers</HI> tells us in great heat,<NOTE PLACE="marg">Pockling|ton. Sunday no Sab|bath.</NOTE> <HI>none but Schi&s;matiques will deny the harmony of mi&s;&s;i|fication,</HI> away with it then: To fini&s;h this point, I will enforce the conclu&s;ion with this Argument, <HI>We are not to name an Idol</HI> but with dete&s;tation, much le&s;s are we to offer it as a wor&s;hip of God.</P>
<P>But the Service or Ma&s;s-book is an Idol, <HI>Ergo,</HI> we are not to mention it but with dete&s;tation, much le&s;s to offer it to God as a Wor&s;hip.</P>
<P>The Spirit is abundant in the proof of the former Propo&s;iti|on, <HI>Exod.</HI> 22.13. <HI>Ho&s;.</HI> 13.2. &amp; 2.17. <HI>P&s;al.</HI> 16.4. all re|markable Places, teaching us to be wary with what Wor&s;hip we joyn with; but in the fir&s;t of the&s;e places there is a <HI>Tripli|cation</HI> of the charge in divers terms, yet all beating upon the &s;ame thing, to make us to look to it: In the latter Propo&s;ition there are two things, one implyed, namely, that the <HI>Service-book is the Ma&s;s-book;</HI> for proof whereof, <HI>Habemus confitentes,</HI> we have their own avouchment; and if they &s;hould deny it, we &s;hall in the point following prove it, whereunto now we come.</P>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<HEAD>CHAP. III. <HI>Of the Original.</HI></HEAD>
<P>THe &s;econd thing con&s;iderable for the matter in hand, is, whence the <HI>Lyturgie hath his ri&s;e</HI> or <HI>Original;</HI> Namely, from the Ma&s;&s;e-book; that who&s;e Original and ri&s;e is naught mu&s;t be naught in it &s;elf: Can there come clean water out of a corrupt Fountain? Note that the <HI>Lyturgie</HI> is wholly from the Ma&s;&s;e-book, and other Popi&s;h pieces, as it &s;hall be full clear|ed: Fir&s;t, by comparing of the Books: Secondly, for that mu|tual liking that our <HI>Lyturgie-Ma&s;ters,</HI> and the <HI>Ma&s;&s;e-Book|men,</HI> have one of anothers peace. And thirdly, from the evi|dence given from the King and Councel of <HI>England.</HI></P>
<PB N="8" REF="31">
<P><HI>Sect.</HI> Now, to the fir&s;t, every piece and Parcel of the <HI>Ly|turgie,</HI> word for word, is out of the&s;e pieces; namely, the <HI>Bre|viary,</HI> out of which the <HI>Common-prayers</HI> are taken; the <HI>Ritual or Book of Rites,</HI> out of which the <HI>Admini&s;tration of the Sacrament, Burial, Matrimony, Vi&s;itation of the &s;ick,</HI> are taken; the Ma&s;s-book, out of which the <HI>Con&s;ecration</HI> of the <HI>Lords Supper, Collects, Epi&s;tles</HI> and <HI>Go&s;pels</HI> are taken: As for the Book of <HI>Ordination</HI> of <HI>Arch-Bi&s;hops, Bi&s;hops,</HI> and <HI>Mini&s;ters,</HI> that is out of the <HI>Roman Pontificial;</HI> we might further pro&s;ecute the proof hereof, from the divi&s;ion of the Ma&s;&s;e into parts, <HI>e&s;&s;ential</HI> and <HI>integral,</HI> with the enumeration of the &s;aid parts,<NOTE PLACE="marg"><HI>Lib.</HI> 2. <HI>de Mi&s;&s;a c.</HI> 16.</NOTE> as the ten or eleven parts of the preparation to the <HI>Introit,</HI> as <HI>Pater no&s;ter,</HI> the fir&s;t <HI>Col|lect,</HI> which <HI>Bellarmine</HI> calls the Ma&s;&s;e, becau&s;e they are the be&s;t part of the Ma&s;&s;e;<NOTE PLACE="marg"><HI>p.</HI> 44.</NOTE> The <HI>Introit,</HI> for which &s;ee Doctor <HI>Lauds</HI> &dagger; pleading in his Star-chamber Speech, the <HI>Kyrie Eley|&s;on,</HI> or, <HI>Lord have mercy upon us, &amp;c.</HI> The <HI>Gloria Patri,</HI> the <HI>Mi&s;ereatur,</HI> the <HI>Confe&s;&s;ion,</HI> the <HI>Ab&s;olution,</HI> the <HI>Angelick Hymn, Gloria in Excel&s;is,</HI> word for word in the Scotti&s;h Ly|turgie,<NOTE PLACE="marg"><HI>Cap.</HI> 3. <HI>p.</HI> 107.</NOTE> the <HI>Salutation, the Lord be with you;</HI> La&s;tly, the po&s;te|rior <HI>collects,</HI> all patches of <HI>Popes</HI> devi&s;ing, which the brevity which we &s;tudy, will not &s;uffer us to in&s;tance. Be plea&s;ed to &s;ee <HI>Morney de Mi&s;&s;a.</HI> If any object that in our <HI>Introit,</HI> the <HI>Ave Maria</HI> is wanting; we an&s;wer, (as hath been &s;aid) that though every thing in the Ma&s;&s;e-book be not in our <HI>Lyturgie,</HI> yet all that is in our Lyturgie, is word for word in the Ma&s;&s;e-book.</P>
<P>Again, though <HI>Ave Maria</HI> be not actually in it, yet if pur|po&s;e had holden, it was in more than a fair po&s;&s;ibility, to have been the head <HI>Corner-&s;tone</HI> of the Lyturgie, Witne&s;&s;e <HI>Staf|fords</HI> invective defence thereof, Printed at London, not di&s;al|lowed nor retracted in any point, by <HI>Heylin</HI> or <HI>Dow, Canterbu|ries &s;urveyors</HI> of the piece: further, that which hath been &s;aid of the pieces of the <HI>Introit,</HI> may al&s;o be &s;aid of our <HI>Creeds, Epi&s;tles</HI> and <HI>Go&s;pels, Offertory,</HI> and other things, whether more or le&s;&s;e Principal, in regard of our calling them from the Ma&s;s-book. <MILESTONE UNIT="Sect."> Secondly, the &s;econd ground or rea&s;on is, from that <HI>love</HI> and <HI>liking,</HI> that the lovers of the Lyturgie bear to the Ma&s;s, as al&s;o from that mutual contentment, or com|placency that the Ma&s;s-mongers take in the Service-book; we have &s;hewed already,<NOTE PLACE="marg">p. ult.</NOTE> how they agree in <HI>Name,</HI> and now
<PB N="9" REF="31">we are to give evidence of their mutual liking of the <HI>Mat|ter;</HI> there be abundance of in&s;tances for the Papi&s;ts appro|ving of our Liturgy, witne&s;s <HI>Mortons Appeal, Pope Pius,</HI><NOTE PLACE="marg"><HI>Explicat. Illu&s;t qua.</HI> 4. <HI>p</HI> 112. <HI>p.</HI> 46.</NOTE> the fourth, and <HI>Gregory</HI> the thirteenth, offered to Queen <HI>Eliza|beth</HI> to confirm the Engli&s;h Liturgy, witne&s;&s;eth Doctor <HI>Ab|bot, then Prelat of Canterbury,</HI> and Ma&s;ter <HI>Cambden</HI> in the life of Queen <HI>Elizabeth:</HI> to the&s;e <HI>I</HI> adjoyn Doctor <HI>Boyes,</HI> who was a <HI>bitter expo&s;itor of the Engli&s;h Liturgy,</HI> as <HI>Heiga by the</HI> Doctors of <HI>Dowayes</HI> appointment was of the Ma&s;s, after he had whetted His Teeth upon the <HI>Schi&s;matiques,</HI> in his Epi&s;tle to <HI>Bancroft,</HI> he produceth the letter of <HI>Pius,</HI> for the approbation of the Service book; and notes al&s;o, the te|&s;timony of approbation from <HI>Bri&s;tow</HI> in his motives.<NOTE PLACE="marg"><HI>Motiv.</HI> 34.</NOTE> Queen <HI>Elizabeth</HI> being interdicted by the <HI>Popes Bull, Secretary Wal|&s;ingham</HI> wrought &s;o, that he procured two Intelligencers to be &s;ent from the <HI>Pope,</HI> as it were, in &s;ecret into <HI>England,</HI> to whom the Secretary appointed a State Intelligencer to be their guide, who &s;hewed them <HI>London</HI> &amp; <HI>Canterbury Ser|vice</HI> in all the Pomp of it; which the <HI>Popi&s;h Intelligencers</HI> viewing and con&s;idering well, with much admiration they wondered, that their Lord the Pope was &s;o ill advi&s;ed, or at lea&s;t ill informed, as to interdict a Prince, <HI>who&s;e Service</HI> and <HI>Ceremonies</HI> &s;o &s;ymbolized with his own; and therefore re|turning to <HI>Rome,</HI> they po&s;&s;e&s;t the <HI>Pope</HI> that they &s;aw no <HI>Ser|vice, Ceremonies</HI> or <HI>Orders</HI> in <HI>England,</HI><NOTE PLACE="marg"><HI>Con&s;id. p.</HI> 45 <HI>Sect.</HI> 9.</NOTE> but they might very well &s;erve in <HI>Rome,</HI> whereupon the <HI>Bull</HI> was recalled; to this al&s;o Doctor <HI>Carrier</HI> a dangerous &s;educing Je&s;uite, gives ample evidence; the Common-prayer-book (&s;aith he) and the Catechi&s;m contained in it, hold no point of Doctrine expre&s;ly contrary to antiquity, that is, as he explaineth him|&s;elf, the <HI>Romi&s;h Service, &amp;c.</HI> and thereupon he comforteth him&s;elf with hope of prevailing; and of the like mind were <HI>Harding</HI> and <HI>Bri&s;tow</HI> (as hath been &s;aid;) one more, and we have done: not long ago a Je&s;uite meeting a woman in <HI>Pauls,</HI> in who&s;e hou&s;e he had lodged, &s;he not knowing then that he was a Je&s;uite, the work-men of <HI>Pauls</HI> being hot at &s;ervice, he asked her <HI>how &s;he liked that work: &s;he retorting the que&s;tion, asked</HI> him <HI>how he liked it,</HI> he replyed, <HI>exceeding well,</HI> neither had he any exception to it; but <HI>that it was done by their Prie&s;ts.</HI> We have in&s;i&s;ted the longer in this point; fir&s;t,
<PB N="10" REF="32">that men may &s;ee, that this plain &amp; evident approvement of our Liturgy by <HI>Papi&s;ts,</HI> is not from one &s;ingular or more indifferent <HI>Papi&s;t,</HI> but from an unanimous con&s;ent of the greate&s;t, zealou&s;e&s;t and learned'&s;t among them. Further, this &s;ymbolization of Papi&s;ts and Prelate-men in the name and nature of Ma&s;s and Liturgy, di&s;covers how they con&s;pire again&s;t the Truth, and tho&s;e who de&s;ire to wor&s;hip God in <HI>Spirit</HI> and <HI>Truth:</HI> it is a true maxime, <HI>Quae conveniunt in ali|quo tertio, conveniunt inter &s;e, &amp; di&s;&s;entiunt a contrario; They who agree in a third, agree between them&s;elves, and di&s;&s;ent from the contrary;</HI> If the Papi&s;ts then &s;ort with the Service-book-men, in the liking of the Liturgy, &amp; the Service-book-men with the Papi&s;ts in the liking of the Ma&s;s, and &s;o agree be|twixt them&s;elves, they mu&s;t both by con&s;equent di&s;&s;ent from the true wor&s;hip of God, which is contrary to it. La&s;t|ly, the Papi&s;ts liking of the Service-book, makes it plainly appear, how little God likes it, for if it were plea&s;ing to God, it would never plea&s;e the Papi&s;ts: as the <HI>I&s;raelites</HI> true and &s;incere wor&s;hipping of God was an <HI>Abomination</HI> to the <HI>Aegyptians,</HI><NOTE PLACE="marg">Exod 8.26.</NOTE> <HI>&s;hall we &s;acrifice</HI> (&s;aith Mo&s;es) <HI>the abominations of the Egyptians before their eyes, and will they not &s;tone us?</HI> Even &s;o, if this were the true wor&s;hip of God, the Papi&s;ts and the Prelatical crue, would never endure it, but would &s;tone, tear in pieces, impri&s;on, burn, bani&s;h, and kill with all manner of cruelty, as they do, and have done, tho&s;e that love and wor&s;hip God according to his Will; and as every &s;hep|herd was an Abomination to the <HI>Egyptians,</HI> &s;o there was no being for &s;uch Shepherds, as would not lead out, and lay down their &s;heep by that muddy <HI>Nilus,</HI> or, <HI>Egyptian wa|ter;</HI> yea, and not only &s;o, but they mu&s;t bear fal&s;e witne&s;s in proclaiming it under their hand by &s;ub&s;cription, that this &s;tinking puddle is the River of God; when indeed it is the <HI>Euphrates</HI> of <HI>Babylon,</HI> by which the Soul of many grieved Mini&s;ters hath &s;it down with tears; being forced to hang his harp upon the <HI>Babyloni&s;h willowes;</HI> but if his &s;oul loathed the practi&s;e, much more the approbation, then all the &s;ouls of the Ma&s;s-book-men would loath &s;uch an one, and with open mouth, would dart out again&s;t him the <HI>Poy&s;on</HI> of <HI>A&s;pes,</HI> all manner of rotten <HI>Calumnies,</HI> of <HI>Sedition, Tumults, Schi&s;m, Factions,</HI> and the like, not vouch&s;afing him, &amp; his, native ayre
<PB N="11" REF="32">to breath in, much le&s;s a calling to maintain him and his: neither is this al, but when the&s;e Mini&s;ters &amp; others to fly the hatred of <HI>E&s;au</HI> and his brood, had ca&s;t them&s;elves upon the ends of the Earth, to enioy with much affliction the purity of the Ordinances; yet <HI>E&s;au</HI> his hatred &s;lacked not, like a boy|ling Furnace, till he ca&s;t the &s;cum of his cruelty after them,<NOTE PLACE="marg">Rev. 12.15.</NOTE> doing them all the mi&s;chief he could in word and deed: the <HI>Serpent</HI> ca&s;t not only the flood of waters out of his mouth, that way after the woman; but al&s;o pur&s;ued others in other parts, who endeavoured to &s;acrifice that which God called for; for proof whereof take Doctor <HI>Laud</HI> his own words, <HI>This hand</HI> (&s;aith he) <HI>&s;hall reach them,</HI> and threatning a Scoti&s;h-man for refu&s;ing to take the oath again&s;t his Country, he laid his hand on his brea&s;t, and vowed and prote&s;ted, as he lived, he would make the hearts of all the Scots to ake; and what had the Scots done to him? Nothing, but maintained that wor&s;hip that was an abomination to him and his. One in&s;tance more, very pat to the purpo&s;e, God having appeared to <HI>Abraham</HI> (as often he did) <HI>Abraham</HI> in thankfulne&s;s builded an Altar, but immediately after he is &s;aid to remove to a <HI>Mountain, Ea&s;t|ward of Bethel;</HI> but what was the cau&s;e he &s;taid not by it?<NOTE PLACE="marg">Gen. 12.18.</NOTE> The learned tell us, that it was dangerous &s;o to do; for the erecting of the <HI>Altar of God,</HI> was &s;o offen&s;ive to the <HI>Idolatrous Inhabi|tants,</HI> that it was a wonder, he was not &s;toned of them: where ob&s;erve now by the way, that if the Altars now erected,<NOTE PLACE="marg">Calvin.</NOTE> were of God, they would be an abomination to the <HI>Prelates</HI> and their <HI>Faction,</HI> and dangerous for Gods people to &s;tay by them: but as they are Altars of <HI>Baal,</HI> erected and maintain|ed by <HI>Baalites</HI> and <HI>Balaamites,</HI> &s;o they and all their <HI>Ceremonial accoutrements,</HI> and the Service-book it &s;elf,<NOTE PLACE="marg">Exod. 8.26.</NOTE> are an abominati|on, witne&s;s that place of <HI>Exodus</HI> already quoted; <HI>The Abo|minations of the Egyptians &s;hall we &s;acrifice to Jehovah our God,</HI> &s;aith <HI>Mo&s;es to Pharaoh, it is not meet &s;o to do.</HI></P>
<P>The la&s;t ground or evidence of this particular; <MILESTONE UNIT="Sect."> is from the undenyable te&s;timony of King and State, namely, King <HI>Ed|ward</HI> the &s;ixth, and the Councels letter, to the Papi&s;ts of <HI>Cornwal</HI> and <HI>Devon&s;hire,</HI> making of Commotions and In|&s;urrections again&s;t the King and State, among&s;t many they give this &s;atisfaction for the Service-book, that it was the
<PB N="12" REF="33">very &s;ame, <HI>word for word</HI> with the Ma&s;s-book; the difference only was, that it was in the Engli&s;h tongue, the extract of the Letter recorded in the Acts &amp; Monuments, are the&s;e; <HI>as for the Service in the</HI> Engli&s;h <HI>tongue,</HI><NOTE PLACE="marg"><HI>Vol.</HI> 2. p. 667.</NOTE> <HI>it perchance &s;eems to you a new Service, and yet indeed it is no other but the old;</HI> the &s;elf-&s;ame words in Engli&s;h that were in Latine, a few things taken out. If the Service of the Church, was good in Latine, it remaineth good in Engli&s;h; for nothing is altered: but to &s;peak with knowledge, that which was &s;poken with ignorance, we have the whole letter in Print at large for your Service, we thought fit for brevity, only to tran&s;cribe &s;o much as made for the clearing of the point; the &s;um of that which hath been &s;aid by way of open di&s;cour&s;e, we draw up in this Argument.</P>
<P>That which is word for word out of the Popi&s;h Ma&s;s-book, is not to be offered to God, as wor&s;hip, but to be aboli&s;hed as an abomination to him.</P>
<P>But the Liturgy in controver&s;ie, is word for word out of the Ma&s;s-book, as hath been proved abundantly.</P>
<P>Therefore it is not to be offered, as a wor&s;hip to God, but to be aboli&s;hed as an abomination to him.<NOTE PLACE="marg"><HI>Cap.</HI> 8.26</NOTE> As the latter pro|po&s;ition of the Argument is proved to the full, &s;o the former is as clearly by the paralelling place of <HI>Exodus</HI> twice quoted, to which we will add for abundance, the&s;e places follow|ing, <HI>Deut.</HI> 7.25. and 12.31. 2 <HI>King.</HI> 23.13. <HI>Ezra.</HI> 9.1. <HI>E&s;a.</HI> 44.19. In all which places, the Lord commands all <HI>Idols</HI> and <HI>Idolatrous Service,</HI> to be utterly dete&s;ted and abandoned, and &s;till the ground and rea&s;on is given, that they are <HI>abominati|ons to the Lord,</HI> for &s;o the word is in the number of multi|tudes; to &s;peak impartially, we &s;ee no colour of way to evade this Propo&s;ition, but by undertaking the defence of the Ma&s;s-book; for as <HI>Mountague</HI> and others produced that their Service is the &s;ame in mo&s;t things with the Church of <HI>Rome,</HI> the differences are not great; nor &s;hould they make any &s;eparation; then a nece&s;&s;ity is laid upon the Pre|lates and the re&s;t,<NOTE PLACE="marg"><HI>Recu&s;an|cy,</HI> p. 1.</NOTE> either to defend the Ma&s;s, &s;o far to be the true wor&s;hip of God, again&s;t the truth, and all Orthodox Writers; or el&s;e, to give up the Service-book to fall with the Original; and though the Treati&s;e will not give us leave, to limne out the Ma&s;s in every piece, patch'd up by divers
<PB N="13" REF="33">Popes, having given a &s;pecification of &s;ome parts of it, mo&s;t con|cerning our Liturgie, yet will it not be ami&s;s to lay down from the learned, the fir&s;t entrance of it into <HI>England,</HI> and then to take off briefly, the &s;illy defence that the Papi&s;ts &s;eem to make for it. To the former, <HI>Augu&s;tine</HI> the Monk &s;ent from <HI>Grego|ry,</HI> called the Great, for what we know not, except for his <HI>grand devi&s;es of Will-wor&s;hip;</HI> his man <HI>Au&s;tin</HI> finding not all things for his tooth in <HI>France,</HI> put over into <HI>England,</HI> and there finding an ignorant King, and a &s;uper&s;titious Queen, there like the envious man, he &s;ows his corrupt &s;eed of all Popi&s;h trumpery, as <HI>Ma&s;&s;es, Letanies, Proce&s;&s;ions, Copes, Ve&s;tments, Altars Candle&s;ticks, Holy-Waters, Con&s;ecrations, &amp;c.</HI> Ha|ving like a Serpent deceived the People (and as the Apo&s;tle &s;aith) <HI>corrupted their minds,</HI><NOTE PLACE="marg">2 Cor. 11.3.</NOTE> <HI>from that &s;implicity that is in Chri&s;t,</HI> &s;ore again&s;t the minds of the godly,<NOTE PLACE="marg"><HI>Lib.</HI> 1</NOTE> and learned Prea|chers of the times; yet, to make them (as <HI>Beda</HI> witne&s;&s;eth) add this condition, which he never ment to keep, that no <HI>man &s;hould be forced, or con&s;trained thereunto;</HI> but having plaid the <HI>Wyly Fox</HI> in his entry, to fini&s;h the work he had begun, he took on the Lyons skin, and being oppo&s;ed by one <HI>Dinoth</HI> a great Divine, who with&s;tood him to his face in a publick Synode, <HI>avouching,</HI> that he ought not to change the <HI>ancient form of Re|ligion,</HI> neither would he acknowledge him for <HI>Arch-Bi&s;hop;</HI> but the bloudy Prelate, to be revenged on him, incen&s;ed <HI>Ethel|dred</HI> King of <HI>Northumberland</HI> again&s;t him, who murdered the Servant and Mini&s;ter of God, and twelve hundred Monks with him: afterward about the Year 637. Pope <HI>John</HI> the fourth, &s;ends over <HI>Malitus, Honortus, Ju&s;tus</HI> his Bandogs one after ano|ther, to hold out and confirm the continuance of this di&s;mal al|teration, as they might ea&s;ily do once having got footing, for Pompous &s;uper&s;tition &s;uits too well with corrupt nature: then came in keeping of <HI>Ea&s;ter</HI> after the <HI>Romi&s;h</HI> manner,<NOTE PLACE="marg"><HI>Lib.</HI> 18. <HI>cap.</HI> 14. <HI>de ge&s;t.</HI> Ang.</NOTE> Mi|ni&s;ters called <HI>Prie&s;ts,</HI> chanting and playing upon <HI>Organs,</HI> with all which, godly <HI>Beda</HI> his &s;oul was grieved, who vented his grief in this &s;ad complaint; <HI>heretofore, in&s;tead of the&s;e things, the principal Service of</HI> God <HI>con&s;i&s;ted in Preaching,</HI><NOTE PLACE="marg"><HI>Morney</HI> of the <HI>Ma&s;&s;e. Lib.</HI> 1.6.8.</NOTE> <HI>and Hear|ing of</HI> Gods <HI>Word.</HI></P>
<P>Here we may ob&s;erve for matter of Humiliation, how ea|&s;ily Super&s;tition finds entrance into <HI>England,</HI> and how hard|ly
<PB N="14" REF="34">it is rooted out; that former <HI>Maledict,</HI> Monk <HI>Banedict</HI> (as they call him) found &s;o little entertainment in <HI>France,</HI> that he made little &s;tay there, only &s;tomacking that the Wor&s;hip was not after the <HI>Romi&s;h Order,</HI> he certified his Ma&s;ter by a grie|vous complaint, who being more moderate than the Monk, bid him take that which was good in every Church: but <HI>England</HI> found that that would not &s;erve him, of who&s;e Ma&s;s and Mi&s;|chief it could never yet be rid. It is al&s;o worthy your ob&s;erving; how he laid the <HI>Foundation</HI> of the <HI>Ma&s;s,</HI> and e&s;tabli&s;hed it in blood; yea, that See of <HI>Canterbury, in him and his Succe&s;&s;ors,</HI> hath been a <HI>See of Blood;</HI> yea, it is too well known, that that cur&s;ed Ma&s;s, whether <HI>Latine</HI> or <HI>Engli&s;h,</HI> hath lived in blood, and <HI>bathed in the blood of bodies, &s;ouls</HI> and <HI>&s;tates,</HI> as &s;hall be more particularly manife&s;ted hereafter. <MILESTONE UNIT="Sect"></P>
<P>Now for any thing that can be &s;aid in defence of this Idol, the <HI>Ma&s;&s;e-book,</HI> it is not worth the citing, and hath been more than abundantly refuted; yet one touch for a ta&s;te, and that upon <HI>Prayers,</HI> becau&s;e it is the Subject of our di&s;cour&s;e, we will &s;hew you one place out of the Old Te&s;tament, and another out of the New: &s;uch as they make choice of to de|fend their <HI>Ma&s;&s;e</HI> or <HI>Liturgy</HI> (as they call it:) the place of the Old Te&s;tament is in <HI>Geni&s;. chap.</HI> 4. <HI>ver&s;.</HI> 26. the words are the&s;e, <HI>Then Men began to call upon the Name of the Lord;</HI> as there be diver&s;ity of thoughts upon the meaning of the words, &s;o <HI>Pertertus</HI> a Popi&s;h Fryer, will have this the mea|ning: that then they <HI>found out &s;ome &s;et form or order of Prayer,</HI> to gain footing for&s;ooth to the Popi&s;h Liturgy; but &s;ay it were &s;o, what would it make for them? The Doctors of <HI>Doway</HI> are of the &s;ame opinion, and fuller al&s;o in their words; It is meant (&s;ay they) of <HI>Publick Prayer,</HI> with ob&s;er|ving &s;ome Rites, and &s;et form, in a particular place, dedica|ted to Divine Service. Grant that that were the meaning, as indeed it is not, yet what would this make for them? Would the faithful Prayers of the godly <HI>Patriarcks</HI> con&s;irm, or would they not rather confute the <HI>abominable Prayers</HI> of the Popi&s;h Ma&s;&s;e? The word <HI>Invocat,</HI> in the fir&s;t Language &s;ignifieth al&s;o to prophane, though not &s;o in this place; for it &s;uiteth not with the &s;en&s;e; but if this were the &s;en&s;e, then the Papi&s;ts might well take a hint to parallel their unhallow|ed
<PB N="15" REF="34">Ma&s;&s;e, which is nothing but an high prophanation of the <HI>Name of God.</HI></P>
<P>The other place which I touch upon, and which they do e|gregiou&s;ly abu&s;e (as they do many more) is from the New Te&s;tament, 1 <HI>Tim.</HI> 2. <HI>ver&s;.</HI> 1. <HI>I exhort therefore, that fir&s;t of all Supplications, Prayers, Interce&s;&s;ions, and Thanks-givings, be made for all men:</HI> out of which words of the Apo&s;tle, the <HI>Rhe|mists</HI> make this deduction, <HI>that the Prayers and Petitions of the</HI> Ma&s;&s;e, <HI>are deduced out of the</HI> Apo&s;tle <HI>his words,</HI> producing, or rather traducing; the Fathers, making them &s;peak that for the Ma&s;&s;e which they never meant: the tran&s;cription of all the pa&s;|&s;ages would be too tedious: but let Ma&s;ter <HI>Cartwrights</HI> an|&s;wer &s;uffice. Fir&s;t by way of Conce&s;&s;ion, <HI>grant the</HI> Ma&s;s-book <HI>to have in it the &s;ame prayers that the</HI> Apo&s;tle <HI>commands, will it therefore follow</HI> (&s;aith he) <HI>that their prayers is the true &s;er|vice of</HI> God? no more than the u&s;ing, or rather abu&s;ing of the words of In&s;titution, <HI>This is my body,</HI> makes for the Ju&s;tifying of Tran&s;ub&s;tantiation. <HI>Inchanters</HI> and <HI>Charmers</HI> u&s;e many holy words in their Charms, as they do with a piece of the fir&s;t Chap. of S. <HI>Johns</HI> Go&s;pel: but it agravateth their &s;in. This plea from good words, is, or hath been too frequent in the mouths of &s;ome Profe&s;&s;ors, whom we de&s;ire to &s;atisfie with this an&s;wer. Again, if their whole <HI>Liturgy</HI> or <HI>Service</HI> be here as they &s;ay, where are their Mattens, Even-&s;ong, <HI>Complin, Proce&s;&s;ion, Dirgie, &amp;c.</HI> As for the name Ma&s;&s;e u&s;ed by the Fathers, we are to under|&s;tand, as <HI>Morney</HI> and others well ob&s;erve; that as the Church finding ea&s;e, and growing in Wealth, under and af|ter <HI>Con&s;tantines</HI> time, fell to grow a little gawdy to plea&s;e the Gentiles, and al&s;o to allure both the Jews and Gentiles; the Chri&s;tians were content to hear and &s;peak <HI>antiquated Names,</HI> as <HI>Altars, Sacrifices, Prie&s;ts,</HI><NOTE PLACE="marg">Fir&s;t Book of the <HI>Ma&s;&s;e c.</HI> 4.</NOTE> and &s;o fell in the word <HI>Mi&s;&s;a;</HI> but it is as clear on the other &s;ide, that never one of the Fathers alleadged, nor Orthodox Councels did u&s;e any of the&s;e words in their Sence; and this may &s;uffice for the Popi&s;h Ma&s;&s;e. They al&s;o abu&s;e that place of the <HI>Acts</HI> 13.2. tran&s;lating it as they were &s;aying Ma&s;&s;e; but the foolery of it as hath been &s;aid, an&s;wereth it &s;elf. The Ma&s;&s;e then be|ing &s;uch a piece, as it was <HI>Englands</HI> great unhappine&s;s to lye &s;o many years under the burthen of &s;uch an abominati|on:
<PB N="16" REF="35">&s;o when the light of the Go&s;pel &s;prung up, to fetch us out of Darkne&s;s, and from the &s;hadow of Death, it was great incogitancy (to &s;peak the lea&s;t) in our Reformers, in King <HI>Edwards</HI> dayes,<NOTE PLACE="marg">Io&s;h. 7.</NOTE> to take a Monk from among the <HI>Canaanites, and putting a coat of Engli&s;h cloath upon it, to repre&s;ent it, be|ing an unclean Bea&s;t, as a &s;ervice to the Lord:</HI> it is no better truly than the excommunicate thing. What had we to do with the River of <HI>Nilus?</HI> How could we look to pick Gold out of the Popes Dung-hill,<NOTE PLACE="marg"><HI>Valer. max. lib.</HI> 1. <HI>tit. de. Relig.</HI></NOTE> where there is nothing but mire and dirt? It is true, that Heatheni&s;h <HI>Rome &s;ent the Suns of their Senators to the</HI> Etrurians, <HI>to have their in&s;tructions for ordering of their</HI> Religion: but why &s;hould we, when God had brought us out of <HI>Babel</HI> or <HI>Antichri&s;tian Rome,</HI> turn immediately in a|gain to take a pattern out of it, for the &s;ervice of our God: this is an expre&s;s thwarting of the Book of God, who&s;e Omni&s;cience &s;hould only appoint in his own Wor&s;hip, witne&s;s that order and appointment given from him by <HI>Mo&s;es</HI> to the <HI>I&s;raelites;</HI> fir&s;t,<NOTE PLACE="marg">Deut. 12 28.</NOTE> he layeth it down affirmatively, <HI>Ob&s;erve and here all the&s;e words that I command thee:</HI> and he enforceth it with a &s;trong rea&s;on, <HI>It &s;hall go well with thee and thine, when thou do&s;t what is good and right in the eyes of</HI> Jehovah <HI>thy God:</HI> but now, le&s;t they &s;hould patch up his Service with &s;ome Hea|theni&s;h tricks, he &s;trictly inhibits them, &s;o much as to inquire of their Gods,<NOTE PLACE="marg">Ver&s;. 30.31.</NOTE> &s;aying thus, <HI>How did the&s;e Nations &s;erve their Gods, even &s;o will I do likewi&s;e;</HI> where the Hebrews ob|&s;erve, two things are ob&s;erveable: Fir&s;t, Idolatrous Service is not to be inquired after, becau&s;e that occa&s;ioneth a turning into it; and &s;econdly, all imitation of &s;uch &s;ervice is forbid|den. <HI>Cypryans</HI> complaint cited by the an&s;wers to the <HI>Humble remon&s;trance,</HI> &s;uits well to this purpo&s;e: <HI>Ad hoc malorum devo|luta est Eccle&s;io Dei, &amp; &s;pon&s;a Chri&s;ti, &amp;c.</HI> The Church of God and Spou&s;e of Chri&s;t, falls unhappily into this evil exigent, <HI>U<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> lux de tenebris mutuetur,</HI><NOTE PLACE="marg">Ep. 7.4.</NOTE> <HI>&amp; id faciant Chri&s;tiani quod Anti|chri&s;ti faciunt: That light &s;hould borrow from darkne&s;s, &amp; Chri|&s;tians &s;hould do that in</HI> Gods &s;ervice, <HI>e&s;pecially which the va&s;&s;els of Antichrist do.</HI> From this di&s;covery al&s;o the Service-book is unbottomed of that main Plea from antiquity, which Doctor <HI>Hall</HI> in his humble Remon&s;trance makes his &s;heet Anchor;<NOTE PLACE="marg">P. 13.</NOTE> but <HI>Smectymnuus</HI> in his an&s;wer puts him to it, that
<PB N="17" REF="35">for want of ground it is come home; but to follow this a lit|tle further, and to wave the antiquity of a &s;et Liturgy, an in|&s;tance whereof, for divers hundred years, the Doctor, nor any of their <HI>Book-men</HI> cannot produce: We de&s;ire to know what Antiquity they, or any other can alledge for this Liturgy, &s;ure|ly he can go no higher than the Ma&s;&s;e-book; and when it hath gone as high, or higer than it can, &s;ometime abu&s;ing Scrip|ture, and &s;ometime butting upon the coined and counterfeit Li|turgies,<NOTE PLACE="marg">Fir&s;t Book of the <HI>Ma&s;s c.</HI> 4 <HI>&amp;</HI> 3.</NOTE> fathered fal&s;ely upon the <HI>Apo&s;tles</HI> and <HI>Di&s;ciples</HI> of Chri&s;t; yea, and al&s;o upon the <HI>Fathers,</HI> as <HI>Peter, James, Matthew, Andrew, Denis, Clement, Ba&s;il, Chry&s;o&s;tome,</HI> and o|thers; the fal&s;hood whereof <HI>Morney</HI> di&s;covers at large: yet for all this, &s;aith the noble defender of the Truth: the <HI>Popi&s;h Ma&s;&s;e is no part, nor ever was of the Divine Service of God,</HI> and therefore the Engli&s;h Liturgy out of it, and not able to a&s;cend higher than it, can be no <HI>Divine Service,</HI> as they call it (and that inclu&s;ively, by <HI>Catexochen,</HI> or <HI>excellency</HI>) it can be no Divine Service, but is indeed a devi&s;ed Service; but &s;uppo&s;e it or the <HI>unbloody Sacrfice of the</HI> Ma&s;s, &s;hould look as high as <HI>Cains unbloody Sacrifice,</HI> yet if there want truth, they would prove no better than antient errors.</P>
<P>La&s;t of all, to &s;hut up the Point, <MILESTONE UNIT="Sect."> the di&s;covery whereof ca&s;ts the Doctor upon a very foul &s;hift; namely, the denying <HI>of the Liturgy to have its ri&s;e, or to be &s;elected out of the Roman models:</HI> wherein we be&s;eech your Honours, to cau&s;e him to deal, <HI>Ob&s;ignatis tabulis,</HI> by comparing the Books together: and be&s;ides all the evidences alledged, if it appear not, and that to the eye, to be what we have &s;aid to be the truth we will de-relinqui&s;h our &s;uit: but if it be &s;o as we aver, we de&s;ire no more of the Doctor, and all the admirers of the Liturgy, that they would deal candidly with the truth, with your Honours, and with us, a whole body of Petitioners; who in con&s;cience do profe&s;s we de&s;ire to do nothing a|gain&s;t the Truth, but for the Truth; and as it becometh not tho&s;e that defend the Truth, <HI>Fictis contendere verbis,</HI> to Skir|mi&s;h with devi&s;ed, or velitory palliations, as the Poet hath it, even &s;o, <GAP DESC="foreign">, there is nothing be|cometh <HI>candid ingenuity,</HI> better than the Truth. To defend evil cunningly, is no good commendation; it was no grace to the
<PB N="18" REF="36"><HI>Orator,</HI> of whom it was &s;aid, <HI>Candida denigris, &amp; de candenti|bus atra:</HI> That he could with ill abu&s;ed eloquence, <HI>make black white, and white black:</HI> and yet, when &s;uch men have done all what they can, they find that true of the <HI>Civilian; Mala cau&s;a pluribus eget remed<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ts:</HI> The malady of an evil cau&s;e &s;tands e|ver in need of more medicines than he that undertakes the cure can afford. For a clo&s;ure of the point, in love to the truth, we de&s;ire all men that have any wit, to take notice of the&s;e two things; the former, a man had better be tongue-tyed than ap|pear in an ill cau&s;e; the latter, when they have done all they can, it will fall out with them as it did with the Scribes and Phari|&s;ees, envying that the people &s;hould follow Chri&s;t, <HI>Perceive you not</HI> (fay they) <HI>one to another,</HI><NOTE PLACE="marg">Ioh. 12.<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">.</NOTE> <HI>how ye prevail nothing; the world is gone after him.</HI> Ju&s;t &s;o in this ca&s;e of the wor&s;hip of Chri&s;t, as it is partly begun, and &s;hall be more fully accompli&s;hed, when they have done all that they can, all is but lo&s;t labour, they &s;hall not prevail, the world &s;hall go after <HI>Chri&s;t.</HI></P>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<HEAD>CHAP. IV. <HI>Of the Matter.</HI></HEAD>
<P>NOw we come to the third particular, namely, the <HI>Sub|ject matter of the Liturgie;</HI> the graine is like the ground it grows upon, the fruit mu&s;t be like the Tree; it is not po&s;|&s;ible that any whol&s;ome &s;ap of life &s;hould come out of a noy|&s;ome and poy&s;onous root. To give a delineation of the mat|ter in general,<NOTE PLACE="marg">Troubles of <HI>Frank|ford,</HI> p. 36</NOTE> we can u&s;e no better expre&s;&s;ion than that of <HI>Calvin,</HI> in his pithy Letter to the Church of <HI>Frankford,</HI> much troubled with this <HI>Service-book,</HI> where he calls it the <HI>Re|liques or leavings of the Popi&s;h dregs;</HI> this may be made to ap|pear without contradiction, by &s;canning &s;ome particulars; for to go through them all would fill up a great volumn: then to give a touch as briefly as we can, <HI>the matter is partly fal&s;e,</HI> partly <HI>rediculou&s;ly frivolous;</HI> yea, and &s;ome part of it is not without a tincture of <HI>Bla&s;phemy.</HI> To this effect, a worthy and zealous <HI>Pa&s;tor</HI> to that people of <HI>Frankford,</HI> regrating fore the troubles brought upon them by that Service-book, after that he had told them that nothing mu&s;t be thru&s;t upon any Congregation, without the Warrant of the Word: and
<PB N="19" REF="36">fora&s;much as that in the <HI>Engli&s;h</HI> Book there were things both <HI>&s;u|per&s;titious, impure,</HI> and <HI>unperfect,</HI><NOTE PLACE="marg"><HI>P.</HI> 38. <HI>ib.</HI></NOTE> which he offered to prove be|fore all men; he would not con&s;ent that of that Church it &s;hould be received.</P>
<P>To come then to the fir&s;t particular of the charge; <MILESTONE UNIT="Sect."> concer|ning the fal&s;hood of the Matter, which we will fir&s;t di&s;cover in the generals, and then come to &s;ome particulars: For the gene|rals we lay down the&s;e three in&s;tances, In fal&s;e or corrupt tran|&s;ledons of the Word; additions to the Word, and &s;ub&s;tractions; all which the Service-book not only allows, but injoyns &s;ub|&s;cription to them, being &s;o rendered in the old Latine Bible, which tran&s;lation the Service-book injoyns to be u&s;ed, and no other; yea, to which the <HI>Mini&s;ters</HI> were to &s;ub&s;cribe, it being the mo&s;t corrupt piece of all the <HI>Latine Tran&s;lation,</HI> none of them being found; witne&s;s the current of the learned Fathers and others; yea, the very pleaders for the Book, and that Bible:<NOTE PLACE="marg"><HI>Ad Da|ma&s;, i<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter"> prae&s;at.</HI> ad. 4. <HI>E|vang.</HI></NOTE> <HI>Si in Latinis exemplaribus fides e&s;t adhibenda re&s;ponderit qui|bus, &amp;c. If we mu&s;t believe Latine tran&s;lations you mu&s;t first tell us which of them,</HI> &s;aith <HI>Jerome?</HI> Which argues the Latine one, fathered upon him, not to be his, but of all other Latine tran&s;lati|ons he damneth this mo&s;t, which we are forced to follow, as <HI>Era&s;mus</HI> te&s;tifieth of him; <HI>Damnat &s;uperiorem tran&s;lationem, quae nos tamen maxime utimur,</HI> he condemneth (&s;aith he) that tran&s;lation, meaning the <HI>vulgar tran&s;lation;</HI> condemned al&s;o, by the grand Pillars of Popery, <HI>Burgen&s;is, Lyra, Jan&s;enius,</HI> and others; yea, and by two Popes, <HI>Sixtus</HI> the fifth, and <HI>Clement</HI> the eighth. La&s;tly, we have the dict of the defendants them&s;elves, Doctor <HI>Sparke diebus illis,</HI> complaining of the corruptions of the Service-book, in&s;tanced in the&s;e two par|ticulars: Fir&s;t, for omitting much <HI>Canenical Scripture,</HI> and putting <HI>Apocrypha</HI> in the place of it: Secondly, for ap|pointing a corrupt tran&s;lation to be read. To &s;ome par|ticular in&s;tances we come, and among&s;t many places we mu&s;t give but a touch; we will begin with that palpable fal&s;hood, <HI>P&s;alm</HI> 105.28. which the Book hath thus, <HI>They were not obedient to his Word;</HI> but the Scripture &s;aith, <HI>They were not di&s;obedient to his Word;</HI> what directer contra|diction can there be than this? The Scripture given by in&s;pi|ration of the Spirit, admitteth no contradiction. Doctor
<PB N="20" REF="37"><HI>Spark</HI> told the Arch-bi&s;hop of <HI>Canterbury,</HI> that it was appa|rent by the Hi&s;tory of their dealing in <HI>Egypt;</HI> that to read, <HI>They were not obedient to his word,</HI> were to charge <HI>Mo&s;es</HI> and <HI>Aaron</HI> with fal&s;hood.</P>
<P>Another place abu&s;ed, <MILESTONE UNIT="Sect."> <HI>Luke</HI> 10.1. being their Go&s;pel for that Evangeli&s;ts day; <HI>After the&s;e things <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">he Lord appointed other &s;eventy al&s;o, and &s;ent them, two and two before them;</HI> but the common Book read &s;eventy two: which, though it be not in matters of Faith, as the defendants an&s;wer, yet it is a corrup|ting of the Scripture. May we tear a mans skin from his fle&s;h, becau&s;e we cut not the &s;inews, nor beak not the bones? In a word, this is the an&s;wer of the Papi&s;ts upon the place which our Writers take off.</P>
<P>But now we will evidence in a place as matter of Faith, <MILESTONE UNIT="Sect."> as we take it,<NOTE PLACE="marg">Epi&s;tles the Sun|day after the Nati|vity. Eph. 2.3.</NOTE> <HI>Gal.</HI> 4.5. the Service. book readeth, <HI>that we through e|lection might receive the adoption that belongeth to natural &s;ons;</HI> where the Church-Bible, according to the original, hath it thus: <HI>That we might receive the adoption of the &s;ons.</HI> For, <HI>natu|ral &s;ons of God</HI> we cannot be &s;aid to be, <HI>Nam non ne&s;cimur, &s;ed rene&s;cimur Chri&s;tiani;</HI> for we are not born Chri&s;tians, but born again; yea, <HI>by nature we are the children of wrath:</HI> is there not matter here of flat contradiction, &amp; that in a high point of Faith?</P>
<P>We will trouble you but with one other place, <MILESTONE UNIT="Sect."> and that upon matter of Faith too; namely, <HI>Luke</HI> 1.28. and 48. the Text hath it, <HI>Hayle freely beloved,</HI> or <HI>having found favour;</HI> but the Service-book will none of that, but read it; <HI>Hayle full of grace,</HI> ju&s;t with the <HI>Rhemists;</HI> and the defenders of it go upon the &s;ame grounds that they do, cro&s;&s;ing the true &s;igni|fication of the words; all &s;ound and learned Expo&s;itors, anti|ent and modern, as <HI>Pagninus, Vatabalus, Chry&s;o&s;tome, Beza,</HI> Doctor <HI>Fulke,</HI> Doctor <HI>Whitakers,</HI> and others, &s;orting full with <HI>Gregory Martin, Reynolds,</HI> and the re&s;t; and gives in|couragement to <HI>Stafford</HI> in his <HI>Female Glory,</HI> to tell the Puri|tains railingly, that <HI>till they be good Marians</HI> (in his &s;en&s;e) they &s;hall never be good Chari&s;tians. There are fifteen places more in the Service-book of this cut, but the&s;e are e|nough, and too many to be &s;o abu&s;ed.</P>
<P>Now we come to a touch of Additions, <MILESTONE UNIT="Sect."> as the Book adds three whole ver&s;es to the 14. <HI>P&s;alm,</HI> where a great diffe|rence
<PB N="21" REF="37">is to be thought on, between a <HI>Paraphra&s;ter</HI> and a <HI>Tran|&s;lator:</HI> The former may amplifie, but yet in different letter from the Text; but the <HI>Tran&s;lator</HI> may not adde, no not from other Texts of Scripture. The grand Papi&s;ts, the ju&s;tifiers of this, and other &s;uch &s;tuff, dare not avouch the&s;e Ver&s;es to be in the Hebrew or Greek Copies, no not in the Greek Bible &s;et forth at the command of <HI>Sextus Quintus,</HI> 1587. for the ju&s;tifi|ing of the Vulgar Latine, as appears by his own Copy, written by Cardinal <HI>Carraffe,</HI> and another Cardinal, namely, <HI>Cajetan,</HI><NOTE PLACE="marg">Pag. 154.</NOTE> avoucheth, that <HI>Paul</HI> in the third to the <HI>Romans</HI> had taken them from divers places of &s;cripture, <HI>Sed ignorans ne&s;cio quis adjunxit haec P&s;almo</HI> 14. But &s;ome ignorant party, I know not who, hath added them to <HI>P&s;al.</HI> 14. So there is a whole Ver&s;e added to <HI>P&s;al.</HI> 13. and an addition added to <HI>P&s;a.</HI> 24. corrupting the text, and applying that to <HI>Jacob,</HI> which is &s;poken of God; and di|vers additions more, which we will not reckon.</P>
<P>Now a ta&s;te of <HI>Omi&s;&s;ions,</HI> or <HI>leavings out,</HI> <MILESTONE UNIT="Sect."> as all the titles of the <HI>P&s;alms,</HI> being, as other holy &s;cripture, given by Holy In|&s;piration, and very u&s;eful; yea, and Mr.<NOTE PLACE="marg">In his Preface to the P&s;almes.</NOTE> <HI>Bucer</HI> learnedly and divinely affirmeth, <HI>are as &s;o many keys to unlock and open the door that letteth into the under&s;tanding of the P&s;alms;</HI> Hallelujah is left out of the 72 <HI>P&s;alm,</HI> the Book omitteth, <HI>Prai&s;e ye the Lord,</HI> &s;eventeen times, and putteth in <HI>Gloria Patri.</HI></P>
<P>La&s;tly, among&s;t divers other <HI>Omi&s;&s;ions,</HI> on which we cannot in&s;i&s;t, the comfortable Conclu&s;ion of the Lords Prayer is left out. They have drowned in this Book 160 Chapters, ac|cording to their own account, of Canonical &s;cripture; among&s;t which are whole books, as the <HI>Chronicles, Canticles,</HI> and the mo&s;t part of the <HI>Apocalyps</HI> is left out, in place whereof the <HI>Apocrypha</HI> is placed, and that (as they &s;ay) tending more to Edifying: yea, and &s;ome Chapters al&s;o, wherein are pal|pable <HI>untruths,</HI> as <HI>Eccle&s;ia&s;ticus</HI> 49. <HI>Judith</HI> 9. <HI>Tobit</HI> 5. the la&s;t two of the&s;e Books being <HI>Fabulous:</HI> A Pre&s;ident of the&s;e foul Abu&s;es of &s;cripture, are found no where in the world, but in the Popi&s;h <HI>Ma&s;s-book.</HI> To this we may &s;ubjoyn that Pro|phaning gro&s;&s;e abu&s;e of <HI>Epi&s;tles</HI> und <HI>Go&s;pels,</HI> in which there are three &s;trange and remarkable Occurrences, for which there is no Ground or Rea&s;on, but from the <HI>Ma&s;&s;e-book,</HI> and <HI>Ma&s;&s;e-mongers.</HI></P>
<PB N="22" REF="38">
<P>Fir&s;t, what rea&s;on is there, that in the Ma&s;&s;e-Book, and in our Liturgie, the <HI>Acts of the Apo&s;tles and Prophets,</HI> yea, any book of the old <HI>Te&s;tament,</HI> the books of <HI>Gene&s;is</HI> excepted by them, &s;hould be called <HI>Epi&s;tles,</HI> as <HI>Acts</HI> 7. on <HI>Stephens</HI> day, <HI>Rev.</HI> 14. on <HI>Innocents</HI> day, <HI>Joel</HI> 1. <HI>E&s;ay</HI> 50.</P>
<P>Secondly, <MILESTONE UNIT="Sect."> there is never a full pa&s;&s;age or whole place, but &s;craps and &s;hreads, as the beginning of one Chapter, and end|ing of another; and in this they deal with the Word, as <HI>Mezentius</HI> dealt with his beds, he cut them, and lengthened them to &s;erve his own cruel humours, and not for the good of his gue&s;ts. If Kings will not have their Writs by <HI>confu&s;ion of names wronged,</HI> much le&s;s the King of Kings, who is the God of Order.</P>
<P>Thirdly and la&s;tly, <MILESTONE UNIT="Sect."> at the <HI>Epi&s;tles</HI> there is &s;ilence, &s;itting, and what every one will; but at the <HI>Go&s;pels</HI> there is &s;tanding, &s;craping,<NOTE PLACE="marg"><HI>Ruper l.</HI> 4. <HI>fol.</HI> 49,</NOTE> bowing, and a re&s;pon&s;e before and after; as every one of the&s;e were to &s;erve &s;ome piece of Super&s;tition or other: &s;o the rea&s;ons given by Papi&s;ts are as <HI>ridiculous</HI> as the things are <HI>Super&s;titious:</HI> it is enough to name them in general, that the maintainers of the Liturgy may be a&s;hamed to alledge them, and better of their own they have not. We therefore de&s;ire your Honours, to ca&s;t a regardful eye upon the wronged and much abu&s;ed Word,<NOTE PLACE="marg">Ier. 1.12.</NOTE> and <HI>not as pa&s;&s;ers by</HI> (as <HI>Jeremy</HI> &s;peaks) in a ca&s;e much like, <HI>but as &s;upream judges</HI> here on earth, to vin|dicate Gods di&s;honour done to him in his Ordinances.<NOTE PLACE="marg"><HI>Chry&s;o&s;t.</HI> 2 The&s;. 2</NOTE> Gods Word, as the Fathers &s;peak, in his <HI>Epi&s;tle,</HI> not in that &s;en&s;e they call <HI>Prophe&s;ies Epi&s;tle,</HI> wherein he commends many lovely fa|vours to us; yea, his <HI>Te&s;tament,</HI> wherein he leaves and be|queaths many rich legacies to us; If Kings &amp; Monarchs &s;hould deal &s;o with us, would we &s;uffer them to be abu&s;ed, corrupted, altered, cut in pieces? No, we would count them our deadly e|nemies that &s;hould do &s;o, &amp; al&s;o traytors to the King. What an eye of indignation then &s;hould your Honours ca&s;t upon &s;uch gro&s;&s;e abu&s;ing of the Word, of the Epi&s;tle and Will of the <HI>Omni&s;cient</HI> and <HI>Omnipotent</HI> God; If <HI>clipping, corrupting,</HI> or <HI>counterfeit</HI> coyning be Trea&s;on by the Law, how much more and in a higher degree is it to deal thus wiih the Word? Yea, and more than that, to maintain this, and cau&s;e Mini&s;ters to &s;ub&s;cribe to it, being no le&s;s than Trea&s;on again&s;t the high
<PB N="23" REF="38">and mighty God. <HI>Culpam deprehen&s;am pertinaciter tueri, culpa altera e&s;t; Pertinaciou&s;ly to maintain a fault openly di&s;covered, is a greater fault than the former,</HI> on whom whether Nation or Per&s;on will the Lord <HI>re&s;t upon</HI> (&s;aith the Lord by the Prophet <HI>E&s;ay</HI>) but <HI>upon him that trembleth at my word,</HI> that is a humble &s;oul, not onely moved to obedience to it in it &s;elf, but fur|ther, out of that reverence that it beareth to the Word, it will not as much as in it lyeth, &s;uffer the word to be abu&s;ed by others, as one &s;peaks of the Papi&s;ts, <HI>that corrupting the Fathers, they rather make them their &s;ons,</HI> to &s;peak what they will have them, then Fathers indeed: Ju&s;t &s;o doth that book, and the Champions for it,<NOTE PLACE="marg">Di&s;cove|ry of cor|rupt tran&s;lati|ons.</NOTE> make the word thus dealt with none of Gods, but their own; If a Mini&s;ter adde or take away from the Service-book, it is made matter of <HI>inditement;</HI> but they, it &s;eems, may adde, take away, alter, and corrupt what they will without controlement: <MILESTONE UNIT="Preface."> this cour&s;e gives a &s;hrewd randcounter to our learned and Orthodox Writers again&s;t the Papi&s;ts, witnes Doctor <HI>Fulk</HI> his An&s;wer to <HI>Campian,</HI> di&s;cover|ing the evils of the <HI>Apocripha. Gregory Martin</HI> recoils thus upon the learned worthy, that <HI>by tho&s;e words he condemned their own Service-book, which appointed tho&s;e Books to be read.</HI></P>
<P>Having thus proceeded again&s;t the Servick-book, <MILESTONE UNIT="Sect."> for its <HI>fal&s;e tran&s;lations, additions, omi&s;&s;ions, mi&s;nominations;</HI> we come now to &s;ome more particular untrurhs in the Book, and that partly by fal&s;e or <HI>mi&s;application</HI> of <HI>Scripture,</HI> partly by <HI>coyning things</HI> that have no &s;hew or ground for them, partly by e&s;ta|bli&s;hing &s;ome <HI>Popi&s;h expo&s;itions.</HI> La&s;tly, by confirming and pre&s;|&s;ing upon Mini&s;ters and people, a heap of <HI>Popi&s;h</HI> and <HI>Idolatrous Ceremonies,</HI> a touch of every one will &s;uffice.</P>
<P>For the fir&s;t, <MILESTONE UNIT="Sect."> be plea&s;ed to look upon that egregiou&s;ly a|bu&s;ed place, or Chri&s;t abu&s;ed and di&s;honoured by their deal|ings with the place, namely, <HI>Rev.</HI> 12.7. <HI>Michael and his Angels fought again&s;t the Dragon, &amp;c.</HI> which words the Book appoints for the <HI>Collect</HI> for <HI>Michaels</HI> day; where they make Chri&s;t by mi&s;applying the place, a <HI>created Angel:</HI> for the place is meant of Chri&s;t, neither can it agree to any other: for which we have a cloud of witne&s;&s;es, not only from the univer&s;al con|cour&s;e of the learned and Orthodox Writers, as <HI>Fathers</HI> and modern <HI>Authors,</HI> as <HI>Au&s;tin, Ambro&s;e, Mu&s;culus, Calvin, Beza,</HI>
<PB N="24" REF="39">Doctor <HI>Fulk,</HI> Doctor <HI>Willet,</HI> and many others, but al&s;o from the very name <HI>Michael,</HI> proper only to Chri&s;t, who, <HI>ver&s;.</HI> 10. is called Chri&s;t: And further, from the &s;cope of the place, to &s;et out Chri&s;t and his Angels, encountering <HI>Satan</HI> and his An|gels: And la&s;tly, other places of Scripture parralleling the truth of this &s;en&s;e, <HI>Dan.</HI> 10.13. <HI>&amp;</HI> 12.1. 1 <HI>The&s;.</HI> 4.16. <HI>Judg.</HI> 9. <HI>Angels</HI> here under their General <HI>Chri&s;t,</HI> are &s;aid to be on Earth in the <HI>Church Militant,</HI> for that is meant by <HI>Heaven,</HI> and here they are &s;aid to die, which &s;uteth not with <HI>Heavenly Spirits:</HI> the <HI>Rhemi&s;ts</HI> indeed hold clo&s;e to the &s;en&s;e of the Service-book, becau&s;e it is from their own Ma&s;s-book, and gives this as a rea|&s;on, why <HI>Michael</HI> is painted fighting with a <HI>Dragon,</HI> both Opi|nion and Rea&s;on are of the like weight: Now from things without colour of Ground; what colour or ground is there for that &s;peech in the end of the <HI>Magnificat; O Ananias, Azarias</HI> and <HI>Mizael; Prai&s;e the Lord?</HI> If this was the Prayer of the&s;e men when they were alive, what &s;en&s;e or rea&s;on that we &s;hould &s;peak to them being dead, more than to others?</P>
<P>For <HI>Popi&s;h Tenents,</HI> <MILESTONE UNIT="Sect."> look that Prayer at the Burial of the Dead, <HI>That we with this our Brother, and all other our Brethren departed in the true Faith of thy holy Name, may have our perfect Con&s;ummation and Bli&s;s, both in Body and Soul:</HI> Fir&s;t, here every one Buried is a faithful Brother, which cannot be &s;aid of every one, no, not in the <HI>Judgement of Charity:</HI> It is true indeed, That the Prie&s;t of <HI>Newgate</HI> bid the poor Con|demned Thieves <HI>provide Money for their Burial, and they need|ed not doubt of their Salvation:</HI> Again, the words are an ex|pre&s;s Prayer, and tyed to be &s;aid by the Mini&s;ter.</P>
<P>Now, for the <HI>Ceremonies</HI> having place in <HI>Gods Wor&s;hip,</HI> and being mans device, mu&s;t needs be <HI>Idols,</HI> or <HI>Idolatrous Actions, Quicquid praeter mandatum, e&s;t Idolum;</HI> What&s;oever is placed in <HI>Gods Wor&s;hip,</HI> without the Commandement of God, is an Idol; for none hath power to Ordain or Place a Ceremony in Chri&s;t his Church, but him&s;elf, who is King of it. For in|&s;tance whereof, there is a remarkable place among&s;t many, Numb. 15.39. <HI>And it &s;hall be unto you for a Fringe, that ye may look upon it, and remember all the Commandements of the Lord; and do them; and that ye &s;eek not after your own heart, and your own eyes, after which you u&s;e to go a Whoring:</HI> where Ob&s;erve
<PB N="25" REF="39">both the Ceremony and Signification to be from Gods own Appointment: And further, every device of man in Gods Wor&s;hip, is to be avoided; but again&s;t tho&s;e there are di|vers <HI>Treati&s;es</HI> never An&s;wered, nor like to be; yet it &s;hall not be ami&s;s by one indi&s;&s;olvable Argument to put all the De|fenders of the Ceremonies to it; which is this:</P>
<P>That which is mans Device, and hath been an Idol in Gods Wor&s;hip, mu&s;t of nece&s;&s;ity be an Idol &s;till in the Wor&s;hip of God: But the Ceremonies mentioned in the Service-book have been Idols in Gods Wor&s;hip, as <HI>Cro&s;s, Surplice, &amp;c. Ergo,</HI> they mu&s;t be Idols &s;till in the Wor&s;hip of God.</P>
<P>The Proof of the former Propo&s;ition, is from in&s;tance of <HI>Abrahams Grove,</HI> Gen. 21.33. but being abu&s;ed to Idolatry, as 2 <HI>King.</HI> 17.10. <HI>Jerem.</HI> 51.2. <HI>I&s;a.</HI> 57.5. then God forbiddeth his People the u&s;age of it, becau&s;e it was an Idol; yea, command|ed to <HI>de&s;troy</HI> it, <HI>Deut.</HI> 12.13. The latter Propo&s;ition none can deny. Here we may add the foul Abu&s;es of the <HI>Sacraments,</HI> as <HI>Bapti&s;m,</HI> and the <HI>Lords Supper,</HI> and that Jewi&s;h Popi&s;h In&s;trtu|tion of <HI>Churching of Women,</HI> called <HI>Puri&s;ication;</HI> &amp; that ba&s;tard|ly piece of <HI>Confirmation,</HI> the particular Eno<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">mities whereof we need not &s;tand upon, they are &s;o well known, e&s;pecially to your Honours, which is a part of our happine&s;s: Again, the <HI>Treati&s;e</HI> would be too large; yet we would not have the <HI>Lent Fa&s;t</HI> forgotten, which the <HI>Patrons</HI> of our <HI>Liturgie</HI> make a <HI>Religi|ous Fa&s;t,</HI><NOTE PLACE="marg"><P>2 Part of Homil. of Fa&s;t.</P>
<P><HI>Anno quinto</HI> Elizab. <HI>C. quint.</HI></P></NOTE> abu&s;ing places of Scripture by mi&s;-application of Scri|ptures, as <HI>Joel</HI> 2.12. <HI>Mat.</HI> 6.16. 2 <HI>Cor.</HI> 6.2. <HI>Mat.</HI> 4.10. clear contrary to the Law, and indi&s;putable Prerogative of God; the <HI>Homilies</HI> appointed by the Law of the Land, the mo&s;t and be&s;t Reformed Churches, &amp; the harmony of Confe&s;&s;ions, none &s;iding with them in it, but Papi&s;ts and Popi&s;hly affected.</P>
<P>Now we come to <HI>Touch,</HI> <MILESTONE UNIT="Sect."> and but to touch upon the <HI>foppi&s;h</HI> and <HI>fooli&s;h things</HI> in the Book, be&s;ides the <HI>fooli&s;h and &s;en&s;le&s;s Tran&s;lations</HI> of &s;ome <HI>P&s;alms</HI> pre&s;&s;ed by the <HI>Service-book,</HI> as <HI>P&s;al.</HI> 58.9. <HI>P&s;al.</HI> 68.30. which would be too large to &s;et down and canvafs. What can be &s;aid for tho&s;e <HI>Tautologies, and Bat|toligies,</HI> u&s;ed in the <HI>Service-book,</HI> as <HI>Lord have Mercy upon us, Chri&s;t have mercy upon us;</HI> the very Popi&s;h <HI>Kyreilei&s;on, Chri&s;ta|lei&s;on</HI> condemned, <HI>Matth.</HI> 6.7. the word <HI>Battology</HI> here con|demned, cometh, as the learned ob&s;erve, from one <HI>Bactus,</HI>
<PB N="26" REF="40">a ridiculous Poet, repeating the &s;ame words or ver&s;es often, and &s;o Chri&s;t forbideth <HI>a vain repetition of words or phra&s;es,</HI> and the better the words are, the more grievous is the &s;in, &s;o the vain repetition in <HI>Prayer is mo&s;t odious of all,</HI> both the heatheni&s;h and Popi&s;h <HI>Battologies</HI> are &s;truck dead at one blow (&s;aith Ma|&s;ter <HI>Cartwright</HI>) for mumbling up the &s;ame prayers again and again; and can the&s;e repetitions of ours, being the very &s;ame in Engli&s;h, go &s;cot-free? One foppery more, for we cannot name them all, namely, that mutual <HI>&s;alutation</HI> between <HI>Prie&s;t</HI> and <HI>People;</HI> in the&s;e words, <HI>The Lord be with you,</HI> and <HI>with thy &s;pirit:</HI> which Doctor <HI>Boyce</HI> girding at the <HI>Novelli&s;ts,</HI> takes upon him to defend from <HI>Ruth</HI> 24. with many invictive &s;trains, with other matter to little purpo&s;e: is it a good Argu|ment from <HI>&s;alutation</HI> in <HI>civil conver&s;ment,</HI> to fall a <HI>&s;aluting</HI> one another in the <HI>wor&s;hip</HI> of God?<NOTE PLACE="marg">Luke 10.4. 2 King. 4.29.</NOTE> if our Lord and Saviour for|bad his Di&s;ciples to <HI>&s;alute any in the way,</HI> &s;o far as it might be any impediment to his &s;ervice; like unto that of <HI>Eli&s;ha</HI> the <HI>Prophet;</HI> how much le&s;s will Chri&s;t admit <HI>&s;alutations</HI> in the midde&s;t of his Service? It &s;eems their devotion is very hot, that falleth to to&s;&s;e a <HI>&s;alutation</HI> while&s;t they are upon <HI>Gods Wor|&s;hip.</HI> Hence is that api&s;h trick in the <HI>Northern</HI> parts, that all the <HI>Women,</HI> e&s;pecially in coming into the Church, make a <HI>courte&s;ie</HI> to the <HI>Prie&s;t.</HI> Dr. <HI>Boyce,</HI> for further confirmation, citeth the <HI>Liturgy</HI> of <HI>James, Chry&s;o&s;tome</HI> and <HI>Ba&s;il,</HI> but all know (as hath been &s;aid) that they who are acquainted with this &s;ub|ject, know the&s;e <HI>Liturgies</HI> to be as <HI>Apocryphal,</HI> as the &s;ubject; the Dr.<NOTE PLACE="marg"><HI>Lib.</HI> 2. <HI>de Mi&s;&s;a c.</HI> 16. <HI>Lib. de Scrip. Eccle&s;. fol.</HI> 51.</NOTE> confe&s;&s;eth upon the report of <HI>Bellarmine,</HI> that <HI>Triten|hemius</HI> writ a whole book upon <HI>Dominus Vobi&s;cum,</HI> in which are many fruitle&s;s que&s;tions, and &s;o we are &s;ure the thing it &s;elf is fruitle&s;s.</P>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<HEAD>CHAP. V. <HI>Of the Letany.</HI></HEAD>
<P>VVE come now to the la&s;t piece, of the matter of the <HI>Lyturgie,</HI> but not the lea&s;t &s;inful, but rather the mo&s;t offen&s;ive: Namely, <HI>the Letany,</HI> not a <HI>&s;tump or a limb of Dagon,</HI> but the head of the <HI>Ma&s;&s;e-book,</HI> appointed to he &s;aid on <HI>Sun|dayes, Wedne&s;dayes,</HI> and <HI>Fridayes,</HI> yea, and at other times, if the <HI>Ordinary</HI> appoint it: of this it may truly be &s;aid, as one &s;aid of
<PB N="27" REF="40">the <HI>Phari&s;ees</HI> &s;in, that it was <HI>either the &s;in of the Holy Gho&s;t,</HI><NOTE PLACE="marg">To&s;&s;an in Mat. 12. <HI>Canon.</HI> 15</NOTE> <HI>or a &s;in very nigh it;</HI> &s;o the <HI>Letany is either bla&s;phemy,</HI> or very nigh <HI>bla&s;phemy:</HI> upon the&s;e dayes, one of every hou&s;e mu&s;t be pre|&s;ent; &s;etting a note of &s;ome preheminency, both upon the&s;e week dayes and the Service, yea, from the <HI>Etymologie</HI> of the word <GAP DESC="foreign">, or <HI>Letany,</HI> the defenders of it will have it to be a more <HI>&s;erious</HI> and <HI>cordial Prayer</HI> then others. It is ob&s;erved by the Learned, that the Antients had the order and manner of the <HI>Letany</HI> from the <HI>Heathens,</HI><NOTE PLACE="marg">Serarius <HI>in Litan</HI> Ca&s;&s;an. <HI>in Liturgy. P.</HI> 244. <HI>Exercit. p</HI> 237.</NOTE> as <HI>Diony&s;ius Halioarna&s;&s;ius</HI> wit|ne&s;&s;eth, and <HI>Cau&s;abon</HI> ob&s;erveth in the&s;e words: <GAP DESC="foreign">, the Letanies or Supplications about the Altars of their gods. <HI>Polybius</HI> renders the words very <HI>hand|&s;omely</HI> and <HI>&s;ignificantly</HI> by the word, <GAP DESC="foreign">, which &s;ignifieth to <HI>intice the gods by blandi&s;hing allurements:</HI> the&s;e words, &amp; others u&s;ed by human writers to the &s;ame pur|po&s;e, as by <HI>Homer</HI> and others, falls in with the &s;ame fault that our Saviour accu&s;eth the <HI>Phari&s;ees</HI> of, namely, <HI>vain repetition, and multitude of words, for which,</HI> &s;aith Chri&s;t,<NOTE PLACE="marg">Mat. 6.7.</NOTE> <HI>they think to be heard.</HI> Now this <HI>Letany</HI> is a very <HI>facinating fardel of Tautologies</HI> and <HI>Battologies;</HI> be&s;ides its other faults, in this <HI>Latany</HI> there is, <HI>Lord deliver us</HI> eight times, <HI>hear us we be&s;eech thee,</HI> 20. times: to omit many de&s;ires to be delivered from things from which there is not the lea&s;t appearance, no more than of the <HI>French pox, the danger of being drunk at a Whit&s;on-ale,</HI> or <HI>a pur&s;e cut at a &s;tage play, and not &s;o much.</HI> In that prayer to be delivered from fornication, what meaneth that addition, &amp; <HI>from all other deadly &s;in,</HI> as <HI>though &s;ome &s;in were not deadly.</HI> Again, after a <HI>tautolog cal</HI> &s;uming up and repetition of the titles and Elogies of the Trinity to&s;&s;ed with re&s;pon&s;es, they fall on in a Heatheni&s;h way to act the word <HI>Letany</HI> or <HI>Maggany,</HI> as it is well rendered, namely, as it were to <HI>conjure;</HI> and as if the devil were now to be di&s;po&s;&s;e&s;t (which no <HI>Prie&s;t</HI> mu&s;t dare to do by the Canon without licen&s;e from the <HI>Ordinary</HI>) they would u&s;e the very &s;ame pieces; namely, <HI>By the mi&s;tery of the holy incarnation, by thy holy nativity and circumci&s;ion; by thy bapti&s;m, fa&s;ting, and tempta|tion; by thine agony and bloody &s;weat; and by the cro&s;s and pa&s;&s;ion; by thy precious death and burial; and by the coming of the holy Gho&s;t, Good Lord deliver us.</HI> This piece of the Popi&s;h-Ma&s;&s;e-book, whence we have it, is no better than that conjuring or
<PB N="28" REF="41">juggling of the <HI>Magicians,</HI> whereby they &s;eemed to imitate <HI>Mo&s;es</HI> his <HI>working</HI> of <HI>Miracles,</HI><NOTE PLACE="marg"><HI>Porph.</HI> in his doub.</NOTE> which they did not, as the lear|ned in that Art te&s;tifie, without <HI>magick-&s;pels;</HI> they u&s;e <HI>ridiculous invocations,</HI> &s;aith the &s;ame <HI>Author,</HI> &amp; &s;o be the <HI>invocations</HI> in the <HI>Letany;</HI> and the better the words are, as we have &s;aid, the more grievous the abu&s;e: And that we may not come &s;hort of the <HI>Papi&s;ts idolizing</HI> of this <HI>Letany,</HI> we have not only our ordinary and <HI>weekly letanies,</HI> but al&s;o our <HI>annual</HI> or <HI>yearly letanies,</HI> acted in <HI>Proce&s;&s;ion.</HI> It is true, we have left out the <HI>Saints</HI> in our <HI>Ly|turgy,</HI> that was too gro&s;s; but had the <HI>Lauden&s;es</HI> got their Co|lours fixed, ere this the <HI>letany</HI> had been <HI>flancked</HI> with this &s;tuffe. But why did they <HI>expunge</HI> that <HI>&s;uffrage</HI> in King <HI>Edward</HI> his Book again&s;t the <HI>Pope, From the tyranny of the Bi&s;hop of Rome, Good Lord deliver us?</HI> To &s;hut up this cur&s;ory trial of the <HI>mat|ter</HI> (for it is no more) how can the <HI>Service-book-men</HI> ju&s;ti&s;ie the&s;e words of the <HI>Collect</HI> on the twelfth Sunday after <HI>Trinity, Giving unto us that which our Prayer dare not pre&s;ume to ask?</HI> It is true, we obtain more than we Pray for; but what we dare not Pray for, either in act or de&s;ire, we &s;hall never obtain.</P>
<P>The &s;um of that which hath been &s;aid, we bring up into this Argument;</P>
<P>That <HI>Service, the matter or bulk whereof is partly fal&s;e, partly fooli&s;h and frivolous, &s;hould not be pre&s;ented unto God:</HI> But <HI>the parts of the Service-book, whether</HI> e&s;&s;ential <HI>or</HI> integral, <HI>are &s;uch, as hath been fully proved:</HI> Therefore <HI>they &s;hould not be pre&s;ented to God.</HI></P>
<P>We humbly intreat your <HI>Honors</HI> to lay this <HI>Argument</HI> in the <HI>ballanoe of truth,</HI> and if it weigh down the <HI>Service-book,</HI> let the <HI>&s;aid Book,</HI> we pray you, be ca&s;t out of the Sanctuary as <HI>light.</HI></P>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<HEAD>CHAP. VI. <HI>Of the Manner.</HI></HEAD>
<P>NOw we come to the Fourth Particular, namely the <HI>Form</HI> or <HI>Manner,</HI> which is large, as exorbitant and offen&s;ive as the <HI>matter:</HI> the Form is the <HI>e&s;&s;ence</HI> of a thing; &s;ay the <HI>matter</HI> were good, and the <HI>manner</HI> naught, God would never like it; for the old proverb is true, <HI>God loves Adverbs better than Ad|jectives: Bene</HI> better than <HI>Bonum.</HI> It was a good work in <HI>Da|vid,</HI><NOTE PLACE="marg">2 Sam. 6<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></NOTE> to bring up the <HI>Ark</HI> from the hou&s;e of <HI>Aminadab;</HI> but one
<PB N="29" REF="41"><HI>Phili&s;tine Ceremony</HI> &s;poiled the whole Work.<NOTE PLACE="marg">1 Chron. 15.13.</NOTE> <HI>David</HI> therefore acknowledged the breach to be made becau&s;e <HI>they &s;ought him not in order;</HI> when our Saviour taught his Followers to pray in that Plat-form of Prayer,<NOTE PLACE="marg">Cyprian.</NOTE> which a Father calls the <HI>foundation of all our Prayers;</HI> he layeth not down only the Matter, but al&s;o the Form; <HI>when ye pray, pray</HI> <GAP DESC="foreign">, <HI>after this manner;</HI><NOTE PLACE="marg">2 Tim. 1.13.</NOTE> <HI>hold fa&s;t</HI> (&s;aith the Apo&s;tle) <HI>the form of &s;ound words,</HI> which thou ha&s;t heard of me, &amp;c. Where he layeth down, not only the <HI>matter</HI> of Prea|ching, but al&s;o the <HI>form;</HI> even &s;o &s;hould Prayer have a Form of &s;ound words. Conformers to the Service-book make <HI>Jonas</HI> his his Gourd, of one place of Scripture,<NOTE PLACE="marg">1 Cor. 14 40.</NOTE> <HI>Let all things be done ac|cording to order and decency.</HI> But as the place is no &s;helter for them, &s;o we wonder that they cannot &s;ee the gro&s;s di&s;order of the Service-book and Ceremouies; and &s;till call for order. The Apo&s;tle rejoyced to &s;ee the order of the <HI>Colo&s;&s;ians,</HI><NOTE PLACE="marg">Col. 2.5.</NOTE> but it would have grieved him exceedingly to have &s;een the di&s;order of the the Service: as he grieved at the &s;uper&s;tition of the <HI>Athenians;</HI> for it is <HI>Will-Wor&s;hip</HI> which the Apo&s;tle condemneth in the &s;ame place of the <HI>Colo&s;&s;ians:</HI> but to &s;ome particulars,<NOTE PLACE="marg">Ver&s;. 23:</NOTE> and fir&s;t to the <HI>Mini&s;ter, who&s;e change of voice, po&s;ture &amp; place,</HI> is &s;trange and ridiculous; For the fir&s;t, he mu&s;t &s;ay &s;ome Prayers with a loud voice, not all: what can be the rea&s;on of this? but that of the <HI>Ma&s;&s;e-Prie&s;ts,</HI> that there are &s;ome Mi&s;teries: <HI>Tanquam &s;acra Cereris,</HI> that the <HI>prophane Laicks</HI> &s;hould not hear. Secondly, for his <HI>Po&s;ture;</HI> be&s;ides the <HI>windings, turnings and cringings,</HI> his face mu&s;t be &s;ometimes towards the People, and &s;ometimes his back. Thirdly, the Prie&s;t &s;ayes &s;omewhat in the Church, &s;omewhat in the Chancel, getting him&s;elf from the People as far as he can as if there were &s;ome out-fall between him and the People: or, as if he were the <HI>High-Prie&s;t</HI> gone into the <HI>Holy of Holies.</HI> In the &s;econd place comes the unmannerly handling of the <HI>matter:</HI> Fir&s;t, they have many &s;hort <HI>Collects,</HI> but a long and tedious <HI>Service:</HI> the per&s;ecuted Chri&s;tians indeed, made &s;hort Prayers upon the fear of the Enemies Approaches, when they were forced to fly. A good Foundation we acknowledge;<NOTE PLACE="marg">Lib. 1. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. 38. Lib. 3. p. 210.</NOTE> but to turn this into a General and Continued Rule, will make but a &s;curvy Building. Now, to the re&s;t of the &s;hort Cuts and Shreds, rather <HI>Wi&s;hes</HI> than <HI>Prayers</HI> (as Mr. <HI>Cartwright</HI> truly calls
<PB N="30" REF="42">them) for which Doctor <HI>Boyce</HI> falls foul upon him with an Invective Declaration,<NOTE PLACE="marg">In his Comment on <HI>Domi|nus Vo|bi&s;cum.</HI></NOTE> not with refutation; which cour&s;e &s;uits not with learning, much le&s;s with a <HI>Mini&s;ter, calling it a rude &s;peech, &s;avouring more of the Shop, than of the School:</HI> but the abilities of the man is far above his calumny: and why doth he not fall a railing at him for an&s;wering the <HI>Rhemi&s;ts,</HI> in charging the Ma&s;&s;e-book with the &s;elf &s;ame fault,<NOTE PLACE="marg">Mat. 6.7.</NOTE> where he calls them <HI>&s;hort &s;hreds patched up to make a weari&s;om &s;crvice upon the long la&s;t;</HI> what patched Petitions? how &s;catteringly &amp; di&s;orderly divided, to the number of thirty or forty? what interrupting pau&s;es &amp; po&s;ting on again, with, <HI>Let us pray?</HI> In this they are like unto little Girles, who &s;etting them&s;elves as though they would &s;ew, they cut abun|dance of Cloth into u&s;ele&s;s &s;hreds, doing no good, but hurt; And yet for further di&s;covery of this unmethodical and unmannerly dealing, let us put this Query to the maintainers of this patched <HI>Service,</HI><NOTE PLACE="marg">Ibid,</NOTE> that Mr. <HI>Cartwright</HI> puts to the Papi&s;ts for the mam|mocks of their Ma&s;&s;e-book. <HI>If &s;uch a &s;uit</HI> (&s;aith he) <HI>were offer|ed to a mortal man, would he not rather think him&s;elf mocked by the &s;uppliant, than honoured?</HI> After the &s;ame manner &s;peaks God to the Jews:<NOTE PLACE="marg">Mal. 1.8.</NOTE> <HI>Offer this now to thy Governour, will he be plea&s;ed with thee, or accept thy per&s;on, &s;aith the Lord of Ho&s;t?</HI> And if any object, that God &s;peaks there of the <HI>Blind</HI> and the <HI>Lame,</HI> the An&s;wer is ea&s;ily made; what&s;oever is not of God, in his <HI>Service,</HI> for <HI>matter</HI> or <HI>manner,</HI> it is <HI>blind</HI> and <HI>lame:</HI> for the clo&s;ure of this di&s;membring of Gods &s;ervice, we annex the to&s;&s;ing or driving the Service between the <HI>Prie&s;t</HI> and the <HI>People,</HI> for either the People pray with the Prie&s;t, or they repeat his Prayer, or they add &s;ome <HI>Re&s;ponces</HI> or <HI>An&s;wers,</HI> all &s;utable to Gods &s;er|vice. Sir <HI>Thomas Moore</HI> was &s;o zealous in this way, that he did officiate at the Ma&s;s in his <HI>Surplice.</HI> If the Mini&s;ter be Gods mouth and the Peoples &amp; &s;tand between them <HI>in things pertaining unto God,</HI><NOTE PLACE="marg">Heb. 2.17</NOTE> is it not a gro&s;s ab&s;urdity? That when an Amba&s;&s;ador of State is delivering an Amba&s;&s;age to the King, that the &s;tanders by or attendance, though much concerned in the bu&s;ine&s;s, &s;hould &s;et in with the Amba&s;&s;adors &s;peech, or repeat what he &s;aith, or interrupt his &s;peech, with a pau&s;e of a <HI>Re&s;ponce.</HI> This interrup|ting cour&s;e in Gods wor&s;hip is every way more gro&s;s, as much as the high and dreadful God is greater than the greate&s;t King;
<PB N="31" REF="42">and we are to take notice that <HI>God will not be mocked.</HI><NOTE PLACE="marg">Gal. 6.7</NOTE> To &s;hut up the Point, one thing we cannot but wonder at, why the Po|pi&s;h Prelatical Prie&s;ts do admit the common People a &s;hare in &s;aying of Service, who will not have the People in any ca&s;e to try,<NOTE PLACE="marg">Act. 17.1, 3.</NOTE> much le&s;s to judge of the <HI>Doctrines</HI> of their <HI>Teachers,</HI> abu&s;ing the very Scripture that makes again&s;t them: for they call them|&s;elves the <HI>Clergy,</HI> alluding to the name <GAP DESC="foreign">,<NOTE PLACE="marg">1 Pe<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. 5.</NOTE> which &s;ignifieth the lot or portion, arrogating to them&s;elves the Lord to be their portion, and they to be the Lords. But by the way of oppo&s;ition they account the People no better than unhallowed,<NOTE PLACE="marg">P&s;al. 26.15.</NOTE> or carnal People; calling them&s;elves abu&s;ively by the name of <HI>Spiritual,</HI> which with the former name <HI>Portion,</HI> agreeth to all Gods people; but we conceive the rea&s;on to be this,<NOTE PLACE="marg">2 Cor. 2.15. Gal. 6.1.</NOTE> that by filling their brains with the froth of that &s;tuff, and their mouths with that confu&s;ed noi&s;e of words (which the mo&s;t of them regard no more than the Fool of <HI>Wind&s;or,</HI> that could &s;ing all the <HI>Service</HI>) and how &s;hould God regard it: this they do (we &s;ay) to &s;hut them out from the <HI>Soul-&s;aving-Word,</HI> and the Word from them, and then the Prie&s;ts bear rule, or tyrannize over them at their plea&s;ure. Now we have done with the Arguments ari&s;ing from the <HI>E&s;&s;ential Bulk,</HI> or <HI>In|tegral Parts</HI> of the Book: whence we de&s;ire your Honours to con&s;ider, how from four impregnable Arguments, namely, from the <HI>Name,</HI> the <HI>Ri&s;e,</HI> the <HI>Matter</HI> and <HI>Form,</HI> or <HI>Manner,</HI> we have nece&s;&s;arily evinced the ejection of the <HI>Service-book,</HI> all which we briefly &s;um up thus: That Wor&s;hip of God, which for <HI>Name, Original, Matter</HI> and <HI>Manner</HI> is naught all over, is not to be &s;uf|fered, head nor tail, but wholly to be ca&s;t out of Gods hou&s;e: But the <HI>Liturgy</HI> or <HI>Service-book</HI> is &s;uch a Wor&s;hip, &amp;c. There|fore it is to be ca&s;t out.</P>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<HEAD>CHAP. VII. <HI>Of the Effects.</HI></HEAD>
<P>FRom Arguments taken from the <HI>Nature</HI> of the <HI>Thing,</HI> we come to &s;ome Arguments <HI>Collateral,</HI> yet forcible enough to evince both the <HI>Equity</HI> and the <HI>Nece&s;&s;ity</HI> of our de&s;ire: And fir&s;t from the ill <HI>Effects</HI> of the <HI>Book,</HI> and that not <HI>accidentally,</HI> which
<PB N="32" REF="43">might haply excu&s;e the <HI>Cau&s;e,</HI> but <HI>properly</HI> and <HI>originally,</HI> h<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ding alwaies, <HI>in tali vel in tanto,</HI> an evil effect argues alwaies <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n evil cau&s;e; an evil Bird comes alwaies of an evil Egg as bad fruit of a bad tree: yea, the evil cau&s;e is alwaies wor&s;e than the effect. <HI>Nam prepter quod aliquid tale e&s;t, illud ip&s;um e&s;t magis tale,</HI> that which makes a thing evil, is wor&s;e it &s;elf: for method &s;ake, we will reduce the evils of the <HI>Service book</HI> into 4 Heads, di&s;tingui&s;hed from their &s;everal objects: as, 1 It &s;hews its evil effects upon the <HI>Mini&s;ters.</HI> 2 Upon the <HI>Ordinances.</HI> 3 Upon the <HI>People.</HI> 4 Again&s;t <HI>God</HI> mo&s;t of all.</P>
<P><HI>Sect.</HI><NOTE PLACE="marg">2 Tim. 3.3. Mat. 13.52. 1 Sam. 9.9. I&s;a 56 20 1 Cor. 4.15. Eph. 4.11</NOTE> Fir&s;t, upon the <HI>Mini&s;ters,</HI> it worketh pernitiou&s;ly, whether they be <HI>good</HI> or <HI>bad work-men,</HI> or no <HI>work-men;</HI> to in&s;tance in the latter, where <HI>Mini&s;ters &s;hould be apt to teach furni&s;hed with old &amp; new, Seers, Watch-men, Begetters of Sons unto God, &amp; builders up of the body of Chri&s;t.</HI> But this Book &s;ettles &s;uch blind <HI>fellows</HI> over People, who can neither <HI>feed,</HI> nor <HI>lead;</HI> What, we pray you, is the <HI>procreant</HI> and <HI>con&s;ervant</HI> cau&s;e <HI>of dumb Doggs that cannot bark; idle Shepherds, &s;aying</HI> Sir-<HI>Johns; meer Surplice &amp; Service-book|men,</HI> &s;uch as cannot do &s;o much as a <HI>Porter</HI> in his frock; for he doth &s;ervice, &amp; the <HI>Prie&s;t</HI> only &s;ayes <HI>Service:</HI> is it not the Service|book? A <HI>Prie&s;t</HI> in <HI>London,</HI> when he heard the Service-book &s;hould down, made this his main <HI>Argument,</HI> or rather <HI>idlement,</HI> why it &s;hould not: If they remove the Service-book (&s;aith he) <HI>What &s;hall all the</HI> Reading Mini&s;ters <HI>do? they mu&s;t go begg, &s;tarve, or &s;teal,</HI><NOTE PLACE="marg">2 The&s;. 3 10.</NOTE> <HI>for work they cannot:</HI> (the words were to this effect) not remembring the Apo&s;tles principle, <HI>He that will not labour, &s;hall not eat.</HI> Some years ago, a very godly man being convented be|fore that <HI>High-Commi&s;&s;ion,</HI> was asked by &s;ome of them, what he thought of the Service-book? the man being afraid to deliver his opinion of &s;uch a <HI>peece</HI> of <HI>ordnance</HI> mounted, fully charged upon him, the great <HI>Canoneers</HI> &s;itting by, ready to give fire; yet with much ado, plucking up his &s;pirits, he told them freely, that it was a <HI>halter to lead a blind hor&s;e to the water:</HI> &s;uch dumb <HI>Diegoes,</HI> or <HI>devouring Caterpillers,</HI> might rightly be called, as the Prophet &s;peaketh, <HI>fooli&s;h Shepherds;</HI> and &s;o the Service-book the <HI>In&s;tru|ment of a fooli&s;h &s;hepherd,</HI><NOTE PLACE="marg">Zach 11.15.</NOTE> they truck away their Souls, and the &s;ouls of others for a cru&s;t; are they not then <HI>errant fools?</HI> And this fooli&s;h in&s;trument the Service-book, is the <HI>Broker</HI> in this un|happy bargain.</P>
<PB N="33" REF="43">
<P><HI>Sect.</HI> There are another &s;ort of <HI>bad Mini&s;ters,</HI><NOTE PLACE="marg">Phil. 3.2. Ver&s;. 18.</NOTE> who will not be idle (as they &s;ay) but they are very ill exerci&s;ed, &s;uch the Apo&s;tle calls <HI>evil workers, doggs, enemies to the Cro&s;s of Chri&s;t.</HI> The Apo|&s;tle bids us <HI>beware of &s;uch;</HI> but indeed ours are wor&s;e than tho&s;e fal&s;e Apo&s;tles: for they <HI>preached Chri&s;t, though of envy,</HI><NOTE PLACE="marg">Phil. 1.<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">5</NOTE> but ours <HI>preach error, here&s;ies, bla&s;phemies, &amp; calumnies out of envy, &amp; not Chri&s;t.</HI> Were there ever the like accu&s;ations heard of for <HI>number</HI> &amp; <HI>nature,</HI> as hath bin laid again&s;t tho&s;e <HI>unparallel'd Mini&s;ters,</HI> for <HI>vilene&s;s,</HI> both in <HI>living</HI> &amp; <HI>preaching?</HI> The <HI>Goliah</HI> his <HI>&s;taffe,</HI> wherewith they maintain all this, and all their brags again&s;t the Ho&s;t of <HI>I&s;rael,</HI> is the Service-book, which is the <HI>Helena</HI> of the <HI>Hierarchy,</HI> the &s;trict and total ob&s;ervation whereof <HI>Lincoln</HI> Ar|ticles do punctually appoint. To tho&s;e we might adjoyn <HI>Nonre&s;i|dents</HI> &amp; <HI>Plurali&s;ts,</HI> who knowing that <HI>Service</HI> will &s;erve the turn, can have choice of <HI>Readers</HI> to &s;erve their <HI>Cure,</HI> at a cheap rate. In <HI>Kent</HI> a common <HI>Fidler</HI> read Service for 12. <HI>d.</HI> a week: In another place a <HI>Black-&s;mith</HI> did the like; yea, the <HI>Prelates</HI> them&s;elves trade in this <HI>comodity,</HI> when they have an <HI>old off-ca&s;t &s;ervant,</HI> the <HI>ruines</HI> of <HI>a profane wretch,</HI> good for nothing, then make a <HI>Prie&s;t</HI> on him, witne&s;s a <HI>Prelates</HI> Porter made <HI>Prie&s;t of Paddington.</HI> One that we all know <HI>diebus illis,</HI> Chaplin to a great <HI>Officer of State,</HI> but now a proud <HI>Prelate;</HI> in the time of his Chaplainry, po&s;&s;e&s;&s;ed 3 Bene|fices to the value of 700. l. a year, or thereabout, allowing no|thing out of all this for the feeding of &s;o many flocks, &s;ave 10. l. a piece, or thereabouts, to three poor <HI>Curats,</HI> with a number of ca&s;t Service-books, which are no good meat, neither cold nor hot; yea, had not this Service-book been, this man and others could never have been &s;o uncon&s;cionable.</P>
<P><HI>Sect.</HI> Yet further, the Service-book hath been the bane of many <HI>good Mini&s;ters,</HI> and that of two &s;orts, <HI>Conformers</HI> &amp; <HI>Non|conformers;</HI> the latter of whom were deprived of their <HI>Mini&s;te|ry,</HI> dearer to them than their lives; ca&s;t out of their <HI>Free-holds,</HI> again&s;t the Law of the Land, <HI>Excommunicated, Impri&s;oned,</HI> their Families <HI>di&s;&s;olved</HI> and <HI>ca&s;hired</HI> from all <HI>Callings;</HI> yea, their very Being, through calumnies, and injuries thru&s;t at; &s;o that with <HI>Fambria</HI> again&s;t <HI>Scaevola,</HI> they quarrelled with them, <HI>Quod totum ferrum in &s;e non receperant,</HI><NOTE PLACE="marg">Tul.</NOTE> that they received not the whole deadly Weapon into their body; and what the quar|rel,
<PB N="34" REF="44">but the <HI>Service-book?</HI> To which the Mini&s;ters mu&s;t not only conform, but al&s;o &s;ub&s;cribe: As to four Books more, &s;ome of which (it may be) they had never &s;een: that <HI>nothing in them was contrary to the Word of God; Mon&s;trum horrendum!</HI> O fearful &s;in, to father <HI>fal&s;hood</HI> and <HI>lies</HI> upon God, for which the Lord may ju&s;tly quarrel with this Nation!</P>
<P>Now for the godly and painful <HI>Mini&s;ters,</HI> yet conforming and &s;ub&s;cribing; the <HI>Service-book</HI> was a heavy burden to them, and they groaned under the rigour of the Service: It may be &s;aid of the Service-book, as it was &s;aid of <HI>Gath</HI> in another kind, namely, It was <HI>Metheg Amath,</HI> the <HI>bridle of the hilly tract,</HI> or <HI>&s;trength of the Phili&s;tims:</HI> &s;o the Book was the &s;trength of the <HI>Phili&s;tim</HI> Prelacy, and a bridle with a <HI>Curbing bit, to &s;top, to winde and turn</HI> them at their plea&s;ure; yea, &s;ometimes to cut them in the Mouth, if they delivered any &s;uch part of Gods Coun&s;el, as tou|ched their Copy-hold; be&s;ides the &s;coffing calumnies that the <HI>Prelates</HI> and their <HI>Janizaries</HI> would put upon them: How did they grieve the &s;ouls of divers worthy men, that divers of them were forced to break thorow that <HI>Egyptian bondage,</HI> with dan|ger of their liberties and lives, if they had been reached by the <HI>Prelates</HI> ill Angels; but flying with the <HI>Woman</HI> into the <HI>Wilder|ne&s;s, the flood</HI> of the Service-book out of the <HI>mouth of the Ser|pent</HI> was &s;ent after them, but both fire and water con&s;pired to the devouring of it; witne&s;s its arrival at <HI>New England,</HI> two fel|lows being drunk, addre&s;&s;ed them&s;elves by water, to di&s;per&s;e &s;ome bundles of them; one of them &s;wearing, that he would have a Pipe of Tobacco in de&s;pite of the Devil, &s;triking fire, the &s;parks fell into a barrel of gunpowder, which blew both men and Books all into the Air; the men were &s;aved by &s;wimming in the water, and the Liturgy &s;unk when it could not &s;wim, and &s;o we hope it &s;hall. Some of us heard a painful <HI>Mini&s;ter</HI> complain, with abundance of tears, a little before his death, <HI>That &s;o long as he, and &s;uch as he carried the Prelates fardel after them, they would never down.</HI> We will &s;hut up this point with a very remarkable ob&s;ervation,<NOTE PLACE="marg">Ier. 23.23. Joh. 4.23, 24.</NOTE> Though God made conforming <HI>Mini|&s;ters,</HI> being the <HI>di&s;pen&s;ers</HI> of his <HI>Word,</HI> the means to <HI>turn many from their evil wayes,</HI> yet this proved for the mo&s;t part, but in the <HI>point</HI> of <HI>life</HI> and <HI>conver&s;ation,</HI> and not in <HI>point</HI> of <HI>Purity</HI> of <HI>Wor&s;hip,</HI>
<PB N="35" REF="44">according to our Lord and Ma&s;ters practice upon his Patient, that <HI>Samaritan</HI> Woman, whom he reclaimeth not only from <HI>unclean|ne&s;&s;e of life,</HI> but al&s;o from a <HI>polluted Wor&s;hip;</HI> the Woman here is not only touched in Con&s;cience for her evil life, but al&s;o de|&s;ires to be rectified in the ca&s;e of Religion. Chri&s;t healeth her of both tho&s;e Di&s;ea&s;es, and having given check (as a Father ob|&s;erved) both to the arrogancy of the <HI>Samaritans,</HI><NOTE PLACE="marg">Ciril.</NOTE> and of the <HI>Jewes;</HI> for the latter was faulty as well as the former, though not in the like degree, he layeth down an undeceivable Rule for both, that they, and all who will <HI>wor&s;hip God acceptably, mu&s;t wor|&s;hip him in &s;pirit and in truth;</HI> in <HI>&s;pirit,</HI> that is oppo&s;ed to <HI>bodily &s;ervice,</HI> as <HI>wa&s;hings, anointings, garments, &amp;c.</HI> In <HI>truth,</HI> that is op|po&s;ed to <HI>&s;hadows</HI> and <HI>figures,</HI> whereof <HI>Chri&s;t</HI> is the <HI>&s;ub&s;tance</HI> and the <HI>body;</HI> &s;uch <HI>converts</HI> then as will reap Comfort out of re&s;pect had unto <HI>all Gods Commandments,</HI><NOTE PLACE="marg">Tract. 15 in Ioh.</NOTE> they mu&s;t come down from <HI>the mountains of impure wor&s;hip. Au&s;tin</HI> hath a pretty &s;aying up|on this, <HI>that he that will draw near to God, mu&s;t come down from his own mountain,</HI> or <HI>from the mountain of his own device in Gods wor&s;hip;</HI> it is a duty laid on Chri&s;ts Me&s;&s;engers, in <HI>prepa|ring</HI> of his <HI>way,</HI> to lay tho&s;e <HI>mountains level,</HI> as well as others; but the good men dur&s;t not meddle with the <HI>Gerezim</HI> of the Service-book, becau&s;e they were captive to it, and partly be|cau&s;e the <HI>Phili&s;tims</HI> that kept it, would fall upon them.</P>
<P>We come in the &s;econd place to the <HI>Ordinances,</HI> <MILESTONE UNIT="Sect."> blocked up by the Book as clo&s;e as the <HI>Mini&s;ters,</HI> we mu&s;t give but a touch: as our <HI>Liturgian Ma&s;s-mongers,</HI> e&s;teem more of the <HI>Service,</HI> than <HI>Preaching,</HI> &s;o they ju&s;tle out, and keep out <HI>Preaching</HI> with it. For the former, let <HI>How&s;on</HI> &s;peak, not being a&s;hamed to a&s;&s;ert, That <HI>Preaching is no part of divine wor&s;hip,</HI><NOTE PLACE="marg">Serm. on P&s;al. 1.8. p. 78.</NOTE> agreeable to that <HI>Canon</HI> of the Con&s;titution, <HI>Anno.</HI> 1603. making a clear and po&s;&s;itive di&s;tinction between Preaching and Wor&s;hip, in the&s;e words, <HI>In time of divine Wor&s;hip,</HI> or <HI>Preaching.</HI> And for the latter,<NOTE PLACE="marg">Can. 19.</NOTE> we will cite but one te&s;timony for brevities &s;ake, namely, from the &s;ame <HI>Canons: If any Mini&s;ter having &s;ub&s;cribed to the Articles, &amp; to the Lyturgy, &amp; to the Rites &amp; Ceremonies therein contained, do afterward omit any thing, he is liable to the penalty of &s;u&s;pen&s;ion for one month, &amp; after that, if he amend not, to excommunication:</HI> and la&s;tly, <HI>if he continue &s;o the third month, to total deprivation;</HI>
<PB N="36" REF="45">they have their pattern from Pope <HI>Pius</HI> the fifth, who made the &s;ame impious &s;anction, for the <HI>Breviary, that at no time, nor in any ca&s;e, any thing thereof &s;hould be omitted;</HI> yea, the Congregations of <HI>London</HI> have had too much experience of Service for Sermons, <HI>which exchonge is very robbery,</HI> contrary to the proverb; for it is ordinary with the <HI>Journey-men Levites,</HI> and <HI>Letany-Prie&s;ts,</HI> to &s;pin out all the time, in making up that <HI>cour&s;e thred of the Ser|vice,</HI> that is allotted for Sermons; and this they do of malice, like the dogg in the manger; but were it good, they would ne|ver be &s;o eager upon it; for the Countrey <HI>Prie&s;ts</HI> will ca&s;t it through a riddle, and curtail it to the wa&s;te, to gain a long after|noon for <HI>prophane &s;ports;</HI> but judge ye Honourable Senators, if this be not a mi&s;erable ca&s;e, that <HI>Hagar &s;hould not only in&s;ult over Sarah,</HI> but al&s;o thru&s;t her out of her own hou&s;e: How un|rea&s;onable, yea how dangerous a thing it is, that the <HI>whol&s;ome</HI> and <HI>&s;oul-&s;aving Word</HI> of the <HI>Lord Je&s;us,</HI> &s;hould give place to a fardel of mens devices in the Wor&s;hip of God!</P>
<P>We come now in the third place, to the People: There are three things of note in every Common-wealth, <GAP DESC="foreign">, the <HI>People, Religion,</HI> and <HI>Law,</HI> the Service-book intrencheth up|on all the&s;e: as fir&s;t upon the Law, in &s;o many particulars, though we cannot name them all, that it ju&s;tly may be called <HI>Nomoma|&s;tix, a &s;courge to the Law,</HI> we will in&s;tance in one or two par|ticulars: fir&s;t by the Law of <HI>England, No Clergy-man to the ve|ry Pope him&s;elf, &s;hall bear any Rule, or exerci&s;e any juri&s;diction, Ni&s;i in rebus &s;piritualibus, except in &s;piritual things:</HI> witne&s;s the &s;econd <HI>Lawyer</HI> that ever wrote of our Laws, namely,<NOTE N="*" PLACE="marg">Lib. 1. f. 5. n. 2.</NOTE> <HI>Bracton,</HI> who lived in the time of King <HI>Henry</HI> the third, when <HI>Popery</HI> was in the <HI>Ruffe;</HI> for a little before, in King <HI>John</HI> his time, the <HI>Crown</HI> of <HI>England</HI> was at the <HI>Popes</HI> di&s;po&s;ing, which I alledge the ra|ther to &s;hew the <HI>In&s;olency</HI> and <HI>Impudency</HI> of our <HI>Prelates ma|naging</HI> of the Service-book again&s;t the Law; to which Book, if Mini&s;ters will not conform and &s;ub&s;cribe, they out them of their Free-holds, contrary to Right and Law; the iniquity of which cour&s;e hath been clearly manife&s;ted in <HI>Caudryes Ca&s;e.</HI> Another witne&s;s yet more antient appears in this particular, namely,<NOTE N="*" PLACE="marg">Lib. 4. f. 32. cap. 6</NOTE> <HI>Glan|vil,</HI> the fir&s;t that ever writ of our Lawes in the time of King <HI>Henry</HI> the &s;econd, under whom the &s;aid Author was <HI>Lord Chief
<PB N="37" REF="45">Ju&s;tice;</HI> and &s;peaking of the <HI>Ca&s;e</HI> of the triall of advow&s;ons be|longing (as he alledgeth) <HI>Ad Coronam &amp; dignitatem Regiam,</HI> to the pleas of the Crown; he produceth a prohibition to the &s;piritual Court, which he calleth <HI>Curiam Chri&s;tianitatis,</HI> that they meddle not with the matter, though it might &s;eem <HI>col|lateraly</HI> to belong unto their <HI>Courts;</HI> and if they &s;hould per&s;i&s;t after their <HI>Prohibition,</HI> then they are commanded by appea|rance to an&s;wer it in the <HI>Kings-Bench.</HI> But how many of the <HI>Kings prohibitions</HI> have been &s;lighted by the <HI>High Commi&s;&s;ion,</HI> threatning tho&s;e that have brought them, the <HI>Ca&s;e then depen|ding,</HI> having its ri&s;e from that Service-book;</P>
<P>Another in&s;tance we will cite of their <HI>incountering</HI> of the Lawes, it is decreed, that <HI>Eccle&s;iastical power,</HI> <MILESTONE UNIT="Sect."> <HI>&s;hall neither im|pri&s;on nor fine, except in ca&s;e of mutation of Penance:</HI> but how many good Chri&s;tians, both Mini&s;ters, and others, have been not only Fined more than they were worth, but al&s;o clo&s;ely impri&s;oned in the <HI>na&s;tie&s;t dog-holes</HI> they could devi&s;e, never Parting with them till their breath departed from them; And what was the ground of all the&s;e illegell and cruel cour&s;es contrary to the Common and Statute Laws,<NOTE PLACE="marg"><HI>Stat. Art. cleai c.</HI> 1. <HI>Fitzher. de natu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. brev. fol.</HI> 51. Edw. 3. <HI>c.</HI> 6.</NOTE> but <HI>Non-conformity to that</HI> Service-book <HI>and Ceremonies?</HI> We might be large in this Point, but the Treati&s;e will not bear it, onely we Pray your Ho|nours, who are <HI>Judices &amp; Vindices Legis,</HI> the Judges and Reven|gers of the Lawes and breaches thereof, to look upon this Law|de&s;troying-piece, and to manife&s;t that the Law of <HI>God</HI> is in your <HI>hearts,</HI> with which it cannot con&s;i&s;t; ca&s;t it out of <HI>Gods Hou&s;e,</HI> that he may delight to dwell among&s;t us.</P>
<P>In the &s;econd place, for the <HI>Service-bookes</HI> affronting of <HI>Re|ligion,</HI> &s;omewhat hath been &s;aid, and more we have to &s;ay in the fourth <HI>Evill effect,</HI> namely again&s;t <HI>God:</HI> but now a little more of its malignity again&s;t the people, wherein we will be briefe: People are of two &s;orts <HI>good</HI> and <HI>bad:</HI> how the <HI>better &s;ort</HI> have &s;uffered from this Iron Furnace, it is more then mani|fe&s;t, in &s;poyling of their goods, lo&s;s of liberty, de&s;olating of their Families, being forced to wander from place to place, their nigh friends and acquaintance not daring through feare to lodge them; at la&s;t, forced either to for&s;ake their native &s;oyl and deare&s;t friends, with no &s;mall grief, <HI>genio pa<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">riae plangente,</HI> the <HI>genius</HI> of the Country, to &s;peake with <HI>Lip&s;ius, lamenting after
<PB N="38" REF="46">them;</HI> or if they &s;taid by it, and were catched in the Prelates clutches, they told them when they petitioned, they &s;hould lye till their bones rotted, as Doctor <HI>Abbot,</HI> then <HI>Prelate</HI> of <HI>Canter|bnry,</HI> &s;aid of Mr. <HI>Baits,</HI> whom they &s;tifled in the <HI>Gate-hou&s;e;</HI> and all this, becau&s;e they could not eat and &s;wallow down, to the choaking of their con&s;cience, the <HI>Ar&s;nical Goblets</HI> of that poy&s;o|nable Book,<NOTE PLACE="marg">Deut. 4.20.</NOTE> which is wor&s;e than the Iron Furnace (for &s;o the Spirit terms it:) Gods People came out of that, but the Furnace heated for the <HI>not adoring</HI> by their <HI>Service-book,</HI> as <HI>Nebuchad|nezzars,</HI> for <HI>not adoring</HI> of his <HI>Idol,</HI> did ordinarily con&s;ume &s;uch as were ca&s;t into it; &s;o that it became like the <HI>Lions Denne,</HI> whereof the Poet &s;peaks,</P>
<Q>Omnia te advor&s;um &s;pectantia, nulla retror&s;um:</Q>
<P>Many impre&s;&s;ions of ingre&s;s, but none of regre&s;s. But is this all? no, though it be too much; if any out of their <HI>zeal to Gods Wor&s;hip,</HI> &s;tand up in oppo&s;ition again&s;t that <HI>Goliah,</HI> willing to re|deem and buy the Truth, at what&s;oever rate they &s;hall buy it; In|deed, if the adver&s;aries may have their will, not only with <HI>hands &s;poyling of their hou&s;es, expo&s;ing of their families to all manner of mi|&s;eries,</HI> but al&s;o with <HI>blows,</HI> and that not of an ordinary &s;ize, but with <HI>torments</HI> and <HI>tortures</HI> unparalleled, as <HI>cutting, branding, &s;lit|ting, whipping,</HI> be&s;ides &s;hameful <HI>pilloring,</HI> with cen&s;ures of fines upon one, more than they were all worth: After all this, they cannot &s;atisfie their rage, in devi&s;ing <HI>Golgotha's</HI> bad enough, wherein to drain out their hearts bloods, being deprived of the company of their wives, families and friends, and u&s;ed wor&s;e than Dogs. Of &s;uch heavy inflictions upon Mini&s;ters and Gods People, we profe&s;s, we never read nor heard, neither under the <HI>Heathen Rome,</HI> nor <HI>Antichri&s;tian Romes Per&s;ecution;</HI> for though they tortured the Martyrs of <HI>Chri&s;t,</HI> yet they rid them out of their mi&s;eries with their lives; yea, the cruele&s;t kind of <HI>American Sava|ges,</HI> called the <HI>Mohaukes,</HI> though they fatned their captive Chri|&s;tians to the &s;laughter, yet they eat them up at once: but the <HI>Service-book &s;avages</HI> eat the &s;ervants of God by piece-meal, keep|ing them alive (if it may be called a life) <HI>Ut &s;entiant &s;e mori,</HI><NOTE PLACE="marg">Caligula.</NOTE> that they may be the more <HI>&s;en&s;ible of their dying.</HI> One in&s;tance, and but one occurs to our reading, that hath &s;ome re&s;emblance of this dealing. <HI>Catulus,</HI> to revenge his brothers death, de&s;ired <HI>Sylla</HI> to let him have <HI>Marius</HI> his brother to revenge him&s;elf upon, who is &s;aid thus to torment him:</P>
<Q><PB N="39" REF="46">
<L><HI>Cum laceros artus,</HI><NOTE PLACE="marg"><HI>Lucan.</HI> l. 2. p 33.</NOTE> <HI>aequataque vulnera membris</HI></L>
<L><HI>Vidimus, &amp; toto quamvis in corpore cae&s;o;</HI></L>
<L><HI>Nil animae, letale datum, &amp;c.</HI></L></Q>
<P>Which a <HI>Poet</HI> Engli&s;heth thus:</P>
<Q><L>His mangled joynts,<NOTE PLACE="marg">May.</NOTE> as many wounds as limbs</L>
<L>We &s;ee, yet no wound deadly given to him,</L>
<L>Through his &s;poyl'd body; an example rare</L>
<L>Of cruelty, a dying life to &s;pare.</L></Q>
<P>Yet this <HI>Catulus</HI> did &s;o but with one; but our <HI>Catuli, Sic Canibus &s;imiles</HI>&mdash;Like old Dogs, have filled their &s;hambles with many. The afore&s;aid Poet gives a good rea&s;on for it in the&s;e words:<NOTE PLACE="marg"><HI>Lucau. l.</HI> 1. p. 14. <HI>May.</HI></NOTE> <HI>Nullus &s;emel ore receptus, pollutus patitur &s;anguis man&s;ue&s;cere fauces.</HI> Eng|li&s;hed thus: Never again grow tho&s;e jaws pure, that blood did once di&s;tain. And why are the&s;e harmle&s;s men made wor&s;e than &s;heep to the &s;laughter, but that they meddle with <HI>Diana,</HI> the <HI>Service-book,</HI> and the Ma&s;ter and Wardens of that Company, who may truly &s;ay with <HI>Demetrius,</HI> <GAP DESC="foreign">, <HI>By this craft we get our goods;</HI><NOTE PLACE="marg">Act. 19.25.</NOTE> So we have better ground than <HI>Zipporah</HI> had, calling <HI>Mo&s;es a bloody husband,</HI> to &s;ay and maintain it, That the <HI>Service-book</HI> is a <HI>bloody Book,</HI> Another &s;ort of Gods People there were, who were &s;o terrified with the cruel u&s;age of their Brethren, that either they dur&s;t not &s;earch into the rottenne&s;s of this <HI>Piece,</HI> and &s;o like blind men that &s;wallowed many flyes; and &s;ome it may be, that did &s;ee the evil of it,<NOTE PLACE="marg"><HI>Joh.</HI> 12.41.</NOTE> dur&s;t not avoid it for fear of a wor&s;e turn from the <HI>Scribes</HI> and <HI>Pha|ri&s;es,</HI> than <HI>ca&s;ting out of the Synagogue.</HI></P>
<P>La&s;tly, Some people <HI>profe&s;&s;ing the Lord Je&s;us,</HI> <MILESTONE UNIT="Sect."> and having been very u&s;efull in Gods Hou&s;e, by the nece&s;&s;ary avoiding of this Quick-&s;and, have, for want of good take-heed, been ca&s;t upon the Rocks of <HI>Separation, Anabapti&s;m,</HI> and other un&s;ound Tenents, which hath made a very great breach in Profe&s;&s;ion. For which, &s;ee more in <HI>Zions Plea.</HI> And though the ri&s;e of <HI>Separati&s;m,</HI><NOTE PLACE="marg">p. 84, 85, 86.</NOTE> and other Sects, be there ju&s;tly charged upon the <HI>Hierarchy,</HI> yet by &s;hunning of this &s;our pa&s;ture, they fall unadvi&s;edly foul, on <HI>breaking of the hedge.</HI></P>
<P>Now we come to the wor&s;er &s;ort of people; <MILESTONE UNIT="Sect."> of whom we may truly &s;ay that, which the <HI>Phari&s;ees</HI> did, fal&s;ly of Chri&s;t, <HI>A cur&s;ed people, not knowing the Law;</HI> all the provocations in the
<PB N="40" REF="47">Land, have not made havock of &s;o many &s;ouls, e&s;pecially under colour of good, as this hath done; if <HI>Ignorance be the mother of de&s;truction,</HI><NOTE PLACE="marg">Pro. 29.18.</NOTE> then much guilt lieth upon the Service-book. <HI>Where there is no vi&s;ions, the people mu&s;t peri&s;h,</HI> or, in the fir&s;t Language, <HI>are left naked.</HI> So how many Congregations are &s;tript &s;tarke naked of the Word in this Land? in &s;ome of which it is well known, there hath &s;carce been a <HI>Sermon</HI> in an age; and in mo&s;t places where they have Preaching, it is neither <HI>Seed to beget, nor Bread to feed upon.</HI> And what makes this <HI>nakedne&s;s,</HI> but the Lyturgy? which is <HI>enmity,</HI> both to <HI>good Mini&s;ters</HI> and <HI>Mini&s;tery:</HI> For as the <HI>Ivie,</HI> which winding it &s;elf about the <HI>Vine,</HI> draws the &s;ap and &s;pirit out of it; &s;o the <HI>advancement</HI> of this Liturgy, leaves neither <HI>life</HI> nor <HI>&s;pirit</HI> in the <HI>Ordinance</HI> of the Word; and being <HI>like Prie&s;t like People, love to have it &s;o:</HI> for the Liturgy will never bring them out of the deadly <HI>Lethargy</HI> of &s;in; it will never awake the &s;oul,<NOTE PLACE="marg">Iudg. 17.</NOTE> nor pierce the con&s;cience; and therefore they love it, is <HI>Micah</HI> did his <HI>Idoll.</HI> But let a man of God, by the light of the Word, di&s;cover their wretched condition, he had as good &s;tir in a <HI>Hornets ne&s;t,</HI> they will quickly hunt him and pur&s;ue him to the Lyons <HI>den,</HI> if they can: but (God be ble&s;&s;ed for it) the <HI>Bea&s;ts</HI> are in <HI>cha&s;e them&s;elves.</HI> The love and liking of <HI>evil men</HI> unto this Book, is an evidence of the <HI>badne&s;s</HI> of it, for if it were <HI>Gods Ordinance,</HI> they would hate it, as they do the <HI>Ordinances</HI> of <HI>God;</HI> as <HI>I&s;aac</HI> took <HI>Abimelech</HI> his &s;ending of him away for a <HI>token of his hatred:</HI><NOTE PLACE="marg">Gen. 26.27.</NOTE> &s;o when a <HI>&s;oul hating people &s;et away the Word,</HI> and <HI>cleave</HI> to the <HI>Service,</HI> or the <HI>Service joyned,</HI> it may be, with &s;ome <HI>dead Mini&s;tery,</HI> then it is a token that they hate the <HI>former,</HI> and love the <HI>latter.</HI> A worthy <HI>Mini&s;ter</HI> went to vi&s;it one of his flock upon his death-bed, a man of <HI>quality,</HI> for the <HI>world,</HI> but an <HI>enemy</HI> to <HI>goodne&s;s,</HI> the <HI>Mini&s;ter</HI> groping the pul&s;e of his e&s;tate, <HI>he asked the Mini&s;ter what he thought of the Bi&s;hpop of Canterbury,</HI> which the <HI>Mini&s;ter</HI> waving (it being dangerous then to call a &s;pade a &s;pade) <HI>he asked the party if he would pray with him, he replyed, yea, if he would do it on the Book of Common-prayer.</HI> To &s;hut up this point, we will make but general mention of the troubles, which this Book did bring upon the <HI>Engli&s;h exiles</HI> in <HI>forraign Nations</HI> in the time of the <HI>Marian</HI> per&s;ecution, for the information in the par|ticulars whereof, we refer you to a Book called, <HI>The troubles of Frankeford,</HI> where from their fir&s;t erecting of a Church in
<PB N="41" REF="47"><HI>Frankeford, Anno</HI> 1554. this Book and the <HI>Patrons</HI> thereof, never left per&s;ecuting of tho&s;e that could not brook it, till after the death of Queen <HI>Mary</HI> they teturned home: In the&s;e troubles we commend <HI>three things to con&s;ideration; Fir&s;t,</HI> in all the&s;e broyles and unchri&s;tian vexations, the maintainers of the Book dealt both <HI>maliciou&s;ly</HI> and <HI>fraudulently</HI> with the other party. The <HI>&s;econd thing, the Patrons</HI> of the Book, could not alledge any thing for it, and for others that they held, but &s;uch <HI>Popi&s;h &s;tuff</HI> as they did foot upon.</P>
<P>La&s;tly, &s;ome of tho&s;e <HI>Patrons</HI> upon their retuin, became per&s;e|cutors of &s;uch as &s;tood for the whole truth.</P>
<P>The la&s;t <HI>evil effect,</HI> but not the <HI>lea&s;t,</HI> is again&s;t <HI>God,</HI> <MILESTONE UNIT="Sect."> we mean <HI>directly,</HI> or more <HI>immediatly,</HI> for <HI>indirectly</HI> all the other <HI>effects</HI> were again&s;t God; but as all &s;in provokes <HI>God,</HI> &s;o <HI>corrupt wor&s;hip</HI> is that &s;in again&s;t which the <HI>jealou&s;ie</HI> of <HI>God</HI> is <HI>in&s;lamed,</HI><NOTE PLACE="marg">Exod 20.5. D<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ut 4.24. &amp; 12.30.31. 2 Kin. 23 15. Exod 8.27.</NOTE> and he becomes a <HI>con&s;uming fire;</HI> yea, the Lord calleth &s;uch <HI>wor&s;hip</HI> by way of <HI>tran&s;cendency, abomination.</HI> If <HI>Mo&s;es</HI> would not <HI>&s;acrifice</HI> in <HI>Egypt,</HI> becau&s;e it was an abomination to the Lord, (as hath been &s;aid) why &s;hould we provoke the Lord by <HI>abominable &s;ervice?</HI> All <HI>Sy&s;tems</HI> of <HI>Theology</HI> are full of this in the <HI>The&s;i,</HI> therefore we &s;hall not in&s;i&s;t upon it, but come as brie&s;ly as we can, to adde &s;omething, to that which hath been &s;poken of the <HI>Hy|pothe&s;is,</HI> or <HI>Service-book,</HI> which Mr. <HI>Calvin</HI> calleth (as hath been &s;aid in his Letter to <HI>Frankeford) the leavings of the Popi&s;h dregs;</HI> &s;o the Papi&s;tical <HI>Ceremonies</HI> therein contained, are truely cal|led by that <HI>Franckeford-book, burthens, yokes</HI> and <HI>clogs</HI> to Gods <HI>People</HI> and his <HI>&s;ervice;</HI> Be&s;ides tho&s;e which have been named,<NOTE PLACE="marg">p. 89.</NOTE> we will &s;peak but a word or two more, namely, of <HI>Fe&s;tival dayes,</HI> to <HI>Saints,</HI> at lea&s;t <HI>tran&s;itive,</HI> though not <HI>determinative,</HI> as <HI>Papi&s;ts</HI> excu&s;e their <HI>Idolatry.</HI> The other is <HI>kneeling</HI> at the <HI>Communion;</HI> the former is an <HI>intrenching</HI> upon <HI>Gods Prerogative:</HI> For, <HI>none can appoint an holy day, but he who hath made the dayes,</HI> and hath all power in his own hand, which is clear: Fir&s;t, from the <HI>Denomination</HI> of them in both <HI>Te&s;taments,</HI><NOTE PLACE="marg">Levit. 231. Exod. 32.5.</NOTE> in the <HI>Old</HI> they are called the <HI>Solemn Fea&s;ts of Jehovah,</HI> not onely becau&s;e they were to be kept to <HI>Jehovah,</HI> but al&s;o becau&s;e they were of his appointing; and &s;o in the <HI>New Te&s;tament,</HI> as we read but of <HI>one,</HI> for the &s;elf-&s;ame rea&s;ons, it is called <HI>The Lords day:</HI> ano|ther in&s;tance for clearing it from that <HI>brand of rebuke,</HI><NOTE PLACE="marg">Rev. 11 10.</NOTE> that is put by God upon that <HI>Jeroboam that made I&s;rael to &s;in:</HI> he, and
<PB N="42" REF="48"><HI>he</HI> only, that the Book of God &s;peaks of, took upon him, be&s;ides all his <HI>Idols</HI> and <HI>Idolatrous tricks,</HI> not to appoint another <HI>Nume|rical</HI> day, but the &s;ame day of another Month, namely, the <HI>eighth month,</HI> where God hath appointed the <HI>&s;eventh month,</HI> and that out of re&s;pects <HI>&s;peciou&s;ly politick,</HI> becau&s;e in the <HI>eighth moneth all the harve&s;t would be in,</HI> and they might fea&s;t more freely. Second|ly, that the Lords fea&s;t being furni&s;hed in <HI>Jeru&s;alem,</HI> they might come to <HI>Jeroboams</HI> fea&s;t: but the&s;e fig-leaves could not cover his &s;cars;<NOTE PLACE="marg">2 King 6.11, 32, 33</NOTE> but the Spirit chargeth directly upon him, <HI>that that was the moneth</HI> that he had <HI>lyed,</HI> or <HI>coyned to him&s;elf. Gretzer</HI> the Je|&s;uite commends the Engli&s;h, (though it be nothing to our com|mendation) <HI>Quod Calvino-papi&s;tae Anglice,</HI><NOTE PLACE="marg"><HI>De fe&s;t. lib.</HI> 8. <HI>c.</HI> 2</NOTE> <HI>&amp;c.</HI> That as the Po|pi&s;h-Engli&s;h Calvini&s;ts, are freer in other <HI>Rites</HI> and <HI>Ceremonies,</HI> than the <HI>Puritans</HI> in <HI>France</HI> and <HI>Germany,</HI> and other where; &s;o they are in <HI>Holy-dayes.</HI> And to &s;ay the truth, we are too free in|deed;<NOTE PLACE="marg"><HI>Cartwrit Rep.</HI> 21.</NOTE> for, as a learned man ob&s;erveth, we have <HI>more Holy-dayes than ever God gave to the Jews:</HI> We will not in&s;i&s;t on this &s;ubject, they who will know more of it, let them reade <HI>Altare Dama&s;ce|num,</HI><NOTE PLACE="marg">P. 6.42, &amp;c Gal. 4.10, 11, Col. 2.16</NOTE> only we will point at the&s;e two places, which may fully &s;hew the unlawfulne&s;s of them: <HI>Ye ob&s;erve years and dayes, I am afraid of ye: Let no man judge you in meat or in drink, or in any part of an holy-day.</HI> Yet tho&s;e <HI>holy-dayes,</HI> though then out of date, were better than ours, for they were of <HI>Gods appointment,</HI> and &s;o are not ours.</P>
<P>Followeth in the next place <HI>Kneeling at the Sacrament,</HI><NOTE PLACE="marg">Sect.</NOTE> the la&s;t particular that we are like to touch upon; for if we &s;hould reckon up all, a great volumn would not hold them. This <HI>Popi&s;h modern po&s;ture,</HI><NOTE PLACE="marg">Colum.</NOTE> of not above four hundred years &s;tanding, which (as hath been &s;aid) and <HI>Peter Martyr</HI> witne&s;&s;eth,<NOTE PLACE="marg">Sect.</NOTE> <HI>Propter tran&s;ub&s;tantia|tionem &amp; realem prae&s;entiam invecta e&s;t in Eccle&s;iam, &amp;c.</HI> That to maintain Tran&s;ub&s;tantiation, or real pre&s;ence, it was brought into the Church, and therefore to be abandoned with it. Though <HI>Innocent</HI> the third, 1215. enacted for <HI>Tran&s;ub&s;tantiation,</HI> and <HI>Ho|norius</HI> his &s;ucce&s;&s;or decreed for a <HI>reverent inclination</HI> of the body, to the <HI>Sacrament</HI> changed into a <HI>breaden God,</HI> yet was it not u&s;ed until the &s;ucceeding <HI>Popes,</HI> thinking this reverence not enough for the <HI>countenance</HI> and <HI>maintenance</HI> of their up&s;tart <HI>Deity,</HI> allotted thereto the highe&s;t point of <HI>Adoration,</HI> for which there is neither Scripture nor Antiquity; neither Precept nor Pre&s;ident, but
<PB N="43" REF="48">from the <HI>man of &s;in;</HI> neither do any Churches u&s;e it, &s;ave the <HI>Synagogue of Rome,</HI> &s;ome <HI>Lutheran Churches,</HI> and <HI>ours;</HI> and how|&s;oever this <HI>mi&s;placed wor&s;hip</HI> hath been cruelly manned out by the <HI>Prelacy,</HI> and &s;omented by that mi&s;-begotten conceit of humility in Gods Wor&s;hip, becau&s;e they knew no better, yet the truth is, it is meer <HI>will-wor&s;hip,</HI> and hath been a &s;harp rod to Gods People; yea, and proved a <HI>Scorpion</HI> to &s;omes Con&s;ciences: witne&s;s the former, the violent deaths of divers for refu&s;ing this ge&s;ture, as that worthy Gentleman, Mr. <HI>Dyton,</HI> &s;tifled by his impri&s;onment in the <HI>Gatehou&s;e;</HI> Mr. <HI>Porter</HI> of <HI>Ware</HI> in the <HI>New-pri&s;on,</HI> and others: but becau&s;e many learned and unan&s;werable Treati&s;es are out again&s;t this di&s;approved ge&s;ture, it &s;hall be needle&s;s, <HI>actum agere,</HI> to do a work &s;o often done. It is true, &s;ome have attemp|ted to &s;ay &s;o mething for it; but in the ballance of truth, <HI>hoc ali|quid nihil e&s;t,</HI> that &s;omething is ju&s;t nothing: For brevities &s;ake we will only &s;hut up the Piece with one binding Argument:</P>
<P>To adore in, by, or before a Creature <HI>respectively,</HI> or with a relation to the Creature, is Idolatry:</P>
<P>But to <HI>kneel at the Sacrament,</HI> is to <HI>adore in, by,</HI> or <HI>before</HI> a Crea|ture <HI>respectively,</HI> with relation to the Creature; Therefore it is Idolatry.</P>
<P>The explanation of the <HI>Terms,</HI> will make the Argument the better under&s;tood: as fir&s;t, <HI>Adoration</HI> is the highe&s;t point of <HI>ex|ternal wor&s;hip,</HI> which God will not admit with an intervenient or relative re&s;pect to any Creature: for that makes the Creature <HI>Objectum &s;ignificativ&egrave; &agrave; quo,</HI> that is the motive of the wor&s;hip; the <HI>Terms</HI> thus explained: this is the very &s;ame Argument that our learned <HI>Divines</HI> &s;top the <HI>Papi&s;t</HI> mouthes with, in the point of adoring God mediatly by the Creature: And as the Papi&s;ts can|not deny the <HI>major;</HI> &s;o &s;ence and rea&s;on, yea, the injunction of the Commanders, all verifie the truth of the <HI>minor</HI> in Kneelers; for they cannot deny the Elements to be the motive of their kneeling, the Conclu&s;ion then mu&s;t needs hold; that it is Idola|try disjunct, or improper at lea&s;t, as we argue again&s;t the <HI>Papi&s;ts:</HI> But if the minds of thou&s;ands of ignorant receivers in the Coun|try were known, it is to be feared they fall foul on conjunct or proper Idolatry, making the Bread <HI>Octjectum determinativum,</HI> in plain, the Bread the <HI>Object of their Wor&s;hip;</HI> with which &s;in the <HI>Papi&s;ts</HI> charge all the <HI>Prote&s;tant kneelers:</HI> for, <HI>if Chri&s;t were not
<PB N="44" REF="49">there bodily</HI> (&s;ay the Je&s;uits) <HI>we would rather be racked with hor&s;es than kneel.</HI> So &s;aid <HI>Spalato</HI> after his revolt to <HI>Rome,</HI> and we confe&s;s ingenuou&s;ly, if the <HI>Papi&s;ts</HI> &s;hould retort this argument upon us, it would put the learned'&s;t <HI>Conformers</HI> to a <HI>non-plus</HI> to evade it. Here were place to have a fling at the Cro&s;s, but we referre the de&s;irous Reader to <HI>Zions Plea,</HI><NOTE PLACE="marg">P. 95. to <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. 106.</NOTE> wherein there is a &s;uccinct and learned Treati&s;e again&s;t the Cro&s;s, proving it by many &s;trong Arguments, to be the mark of the <HI>Bea&s;t.</HI> All the&s;e, and much more, are the hou&s;hold-&s;tuff of the <HI>Service-book,</HI> again&s;t which we will produce one argument more in the clo&s;ure of this point, namely, God will not hear the prayers of the <HI>Service-Book; Ergo,</HI> they are not to be offered.</P>
<P>The Antecedent &s;hall be proved from that place of Saint <HI>Johns</HI> Go&s;pel;<NOTE PLACE="marg">Ioh. 9.31</NOTE> <HI>God heareth not &s;inners, if any man be a wor&s;hipper of him, and doer of his will, him he heareth:</HI> out of the latter part, we rea&s;on thus <HI>negatively, a contrario:</HI> tho&s;e prayers which are not a doing of the will of God, God heareth not.</P>
<P>This Propo&s;icion is confirmed from other places, the <HI>Interce&s;&s;i|ons</HI> of the <HI>Saints</HI> (&s;aith the Apo&s;tle) mu&s;t be according to the will of God;<NOTE PLACE="marg">Rom. 8.27. E&s;a. 1.12.</NOTE> and if they be not, the Lord will &s;ay, <HI>Who requireth them?</HI></P>
<P>Now, to the latter Propo&s;ition.</P>
<P>But the Prayers of the <HI>Service-book</HI> are not the doing of the will, nor according to the will of God; witne&s;s all the former Rea&s;ons given again&s;t it; therefore God will not hear them.</P>
</DIV2>
<DIV2 N="8" TYPE="chapter">
<HEAD>CHAP. VIII. Three Motives.</HEAD>
<P>HAving thus clearly evinced by &s;o many Rea&s;ons, as a cloud of witne&s;&s;es, the unlawfulne&s;s of the Lyturgie; for the <HI>expunging</HI> whereof we &s;hall adde &s;ome more Motives in the clo&s;ure: Let us now humbly crave your Honours favour, that according to the ju&s;tne&s;s of our de&s;ires, and the truth of the Rea&s;ons alledged, you would be plea&s;ed for the love that you bear and owe to the <HI>Lord Je&s;us,</HI> to the purity of his wor&s;hip, to the thriving of our bodies, &s;ouls, and e&s;tate, to the turning away of Gods judgements, mediate and immediate, to your gaining of honour above all your Predece&s;&s;ors, to the chearing of the hearts of Gods People, the daunting of the ene|mies,
<PB N="45" REF="49">and the making our <HI>Jeru&s;alem</HI> the prai&s;e of the world;<NOTE PLACE="marg">Matt. 15.13.</NOTE> by all the&s;e, and many more, we again and again intreat you, <HI>to pluck up that Plant of the Service-book, which God never &s;et.</HI> O how the <HI>Prelatical Prie&s;ts</HI> grumble, when they hear of this place! and as the wicked <HI>Manichees</HI> abu&s;ed this place, in applying it again&s;t the Law of God; &s;o we have had woful experience, how the <HI>Hierarchical Crue,</HI> endeavour with tooth and nail, &amp; there|in wor&s;e than the <HI>Manichees,</HI> to &s;upplant <HI>Gods Law;</HI> of whom we might ju&s;tly &s;ay with the Prophet, <HI>they have almo&s;t undone thy Law;</HI> the Wor&s;hip of God is a prime and precious piece, <HI>the ul|timate end</HI> (as a Divine &s;aith) <HI>of all &s;acred performances,</HI><NOTE PLACE="marg">Al&s;teed.</NOTE> though the <HI>edification</HI> of <HI>man</HI> be the end <HI>&s;ubordinate; pure</HI> it is, and &s;hould be like God him&s;elf; yea, it is called <HI>the fear of God,</HI><NOTE PLACE="marg">P&s;al. 15.10.</NOTE> in regard of that reverend awe that &s;hould be upon men, when they are in <HI>di|vine duties;</HI> when <HI>Jacob</HI> awaked from the <HI>Vi&s;ion,</HI> it is &s;aid, <HI>he was afraid,</HI> and &s;aid, <HI>How dreadful is this place?</HI><NOTE PLACE="marg">I&s;a. 29.13</NOTE> <HI>this is none other but the hou&s;e of God, and the gate of Heaven,</HI> by which is meant,<NOTE PLACE="marg">Gen. 28.15.</NOTE> <HI>the hou&s;e of God where the Saints are a&s;&s;embled, who&s;e fear &s;hould be as Jacobs,</HI> not a <HI>&s;lavi&s;h fear,</HI> nor an <HI>Idolatrous fear,</HI> but a <HI>filial fear,</HI> not daring to pre&s;ent to their Father in wor&s;hip, what he hath not planted &amp; commanded. <HI>Bernard</HI> de&s;cants very &s;weetly upon this, <HI>terribilis plane locus, dignus omni reverentia, &amp;c.</HI><NOTE PLACE="marg">6 Serm. P&s;al 57.</NOTE> a terrible place indeed (&s;aith the Father) not meaning the <HI>&s;tone wals, but the pre|&s;ence of God in the A&s;&s;embly,</HI> where the faithful inhabit, the An|gels frequent, and God him&s;elf dwelleth. How curious was <HI>Mo&s;es,</HI> the man of God, in the <HI>matter</HI> and <HI>manner</HI> of Gods wor&s;hip,<NOTE PLACE="marg">Exod. 10 26.</NOTE> that he would neither have <HI>horn</HI> nor <HI>hoof,</HI> over or under the Com|mandement that was the ground of his punctuality, from which he would not go one hairs breadth: and wherein we intreat your Honours to follow him to the full.</P>
<P><HI>Caleb</HI> is &s;aid to follow God; <HI>We will go and &s;acrifice unto the Lord our God, as he &s;hall &s;ay unto us;</HI> Can it be &s;o &s;aid of the <HI>Ser|vice-book?</HI> No &s;ure, it is no &s;acrifice of a <HI>&s;weet &s;mell.</HI> Let any man that feareth God, tell us ingenuou&s;ly,<NOTE PLACE="marg">Rev 8.3, 4.</NOTE> if he believeth that Chri&s;t, the <HI>Golden Cen&s;er,</HI> &s;tanding at the <HI>golden Altar,</HI> will re|ceive the <HI>Lyturgie prayers,</HI> and per&s;ume them with the <HI>odours</HI> of <HI>his merits, pre&s;ent them to the Father;</HI> &s;urely we have no ground for it,<NOTE PLACE="marg">Rom. 7.2 7.</NOTE> becau&s;e (as afore&s;aid) they are not according to the <HI>will</HI> of his <HI>Father.</HI> Yea, Chri&s;t &s;eems to threaten out of his own mouth
<PB N="46" REF="50">the contrary, in <HI>P&s;al.</HI> 16. which is meant <HI>Chri&s;t,</HI> he &s;peaking of, and threatning their Idolatrous &s;ervice, he tells them plainly, he will not <HI>pour out their oblations,</HI> that is, he will not be a <HI>Mediator to their &s;ervices;</HI> and &s;urely this is no acceptable &s;ervice; it is no beaten oyl for the Lamp (though Mr. <HI>Wommock</HI> plea&s;ed to &s;tile it &s;o) it is not &s;ure that <HI>pure oyl,</HI><NOTE PLACE="marg">Zach. 4.3, 4.</NOTE> out of the <HI>two olives,</HI> into the <HI>golden Lamp,</HI> that lightens the Sanctuary; but it is rather <HI>Train Oyl,</HI> and &s;carce &s;o good that fouls the hou&s;e, &amp; darkneth the light; and for its <HI>me&s;&s;ages to heaven,</HI> which he mentioneth in his Epi&s;tle, we have made a good Plea (as we conceive) for the contrary, let him di&s;|prove it if he can; For the whole Book, though it concern them with whom he dealeth in it; yet becau&s;e it gli&s;ters as if there were metal in it, we may lay it a little to the <HI>te&s;t.</HI> The Epi&s;tle hath two heads; in the former he maintaineth &s;et Prayer in general; in the latter he endeavoureth to ju&s;tifie the &s;et Prayers of the Liturgy in particular: In both the&s;e the expre&s;&s;ions be &s;mooth, and the Palliations &s;tretched to the furthe&s;t; but it may be &s;aid without offence of both, <GAP DESC="foreign">, too neat, but nothing u&s;eful. The head of &s;et Prayer we have not touched yet, till we come to an&s;wer &s;ome Objections; but we cannot but wonder at Mr.<NOTE PLACE="marg">Epi&s;t. <HI>p.</HI> 7</NOTE> <HI>Wommocks</HI> incogitancy, to father a &s;et Form of Prayer upon <HI>Timothy,</HI> terming it, <HI>the fir&s;t furniture that he pro|vided for the Hou&s;e of God:</HI> a &s;trange Po&s;ition, and as un&s;oundly grounded from St. <HI>Pauls</HI> direction. (Surely the Je&s;uites would blu&s;h at it) or at lea&s;t it might be one of <HI>John</HI> of <HI>Crage</HI> his ob&s;er|vations, from the&s;e words, <HI>I exhort not that you pray,</HI> as he glo&s;|&s;eth,<NOTE PLACE="marg">1 Tim. 2.1.</NOTE> but that <HI>Prayers be made for all men. Made</HI> (&s;aith he) <HI>i.e. &s;et-prayers.</HI> This is like <HI>John</HI> of <HI>Garlando's</HI> tricks, that did what he could to &s;poyl the Text with the <HI>Glo&s;s:</HI> It is like a Sorboni&s;ts <HI>mi&s;-expo&s;ition</HI> of that place, <HI>Exod.</HI> 29.39. <HI>Thou &s;halt pre&s;ent one Lamb;</HI> the word <HI>Gha&s;ah</HI> &s;ignifieth <HI>to make,</HI> which he and the <HI>Romani&s;ts</HI> apply to the words of In&s;titution, <HI>Hoc facite, make this a &s;acrifice;</HI> which as <HI>Gala&s;ius</HI> ob&s;erveth, is a very ridiculous piece. Doth any man think, that this was either <HI>Paul</HI> his intention, or <HI>Timothy</HI> his practice? No &s;ure, it is a gro&s;s mi&s;take of the word <GAP DESC="foreign">, which doth not &s;ignifie a <HI>&s;et form of Prayer, exhibited,</HI> but as the learned in the tongue ob&s;erve,<NOTE PLACE="marg">Pa&s;or.</NOTE> it &s;ignifieth <HI>preces funde|re, to pour out prayers by the help and guidance of the Spirit,</HI> pro|ved by the comparing of other places, where the &s;ame word is
<PB N="47" REF="50">u&s;ed: Again, the Spirit is &s;aid to make reque&s;t for us;<NOTE PLACE="marg">Luk. 5.33. Phil. 1.4. Rom. 8.26.</NOTE> dare any man glo&s;&s;e it by making a &s;et Form of Prayer for us? No &s;ure, but the meaning is, He cau&s;eth us to make reque&s;t. To be brief, let us &s;ee how to unty this knot; If <HI>Paul</HI> in the&s;e words pre&s;cribed <HI>a &s;et Form,</HI> and <HI>Timothy</HI> made it the furniture of <HI>Gods Hou&s;e,</HI> then &s;uch a Form &s;hould be found; and all the Prayers enjoyn|ed by <HI>Paul,</HI> &s;hould be <HI>&s;et Forms,</HI> becau&s;e he enjoyns no other Prayer here, than he doth otherwhere in other words, &s;ignifying to Pray, as <GAP DESC="foreign">, and <GAP DESC="foreign">, both &s;ignifying to <HI>pray, Luk.</HI> 22.33. 1 <HI>Cor.</HI> 14.15. and many other places: but to a&s;&s;ume, fir&s;t, no pattern is to be found: &s;econdly, to affirm that all <HI>Pauls</HI> Pre&s;criptions of Prayer were for <HI>&s;et Forms,</HI> were a very gro&s;&s;e and ab&s;urd fal&s;hood.</P>
<P><HI>Ergo,</HI> &s;o is the ground whence it ari&s;eth.</P>
<P>He might as well have &s;aid, When <HI>Chri&s;t</HI> promi&s;ed to Pray for <HI>Peter,</HI> that he promi&s;ed to make a &s;et Form of Prayer for him:<NOTE PLACE="marg">Luk. 22.33.</NOTE> for the words in both places are <HI>&s;ynonima:</HI> but enough of this, which is be&s;ides our purpo&s;e.</P>
<P>Now let us view as briefly as we can,<NOTE PLACE="marg">Epi. <HI>p.</HI> 15 Go&s;pel for fir&s;t Sunday in Lent, p. 12.</NOTE> what he &s;aith for the <HI>Liturgie</HI> in particular: He confe&s;&s;eth it to be the Daughter of a <HI>Romane Catholick,</HI> that is well, and &s;o doth Dr. <HI>Boyce:</HI> the <HI>Novellists</HI> &s;ay (&s;aith he) that our <HI>Communion-book</HI> is nothing el&s;e but the <HI>Roman Mi&s;&s;al</HI> and <HI>Portuis</HI> thru&s;t out of <HI>Latine</HI> into <HI>Eng|li&s;h,</HI> which the Doctor contradicts not, for he could not. Why, &s;aith Doctor <HI>Hall,</HI> out of antient Models, not <HI>Romane?</HI> Yea, why &s;hould the Child be beaten for the Parent (&s;aith Mr. <HI>Wom|mock?</HI>) For An&s;wer, If the Child be as like the Parent in Na|ture and Properties, as hath been proved, as an Egge is like to an Egge: then there is room for neither in Gods Wor&s;hip, but both Mother and Child, like <HI>Hagar</HI> and <HI>I&s;hmael,</HI> mu&s;t out of doors: for the Parallels of <HI>Sabbath, Sun,</HI> and other things, where|with he would palliate, they are not <HI>Homogenial,</HI> or of like na|ture; for nothing can make them clean in Gods Wor&s;hip, being mans device and wor&s;hip &s;till.</P>
<P>Again, The maintenance of the&s;e &s;hreaddy and &s;crappy Pray|ers, from <HI>gadding of the Soul,</HI> is but a <HI>gadding Argument.</HI><NOTE PLACE="marg">p. 28.29.</NOTE> We have &s;poken of the ground of &s;hort and &s;appy <HI>E<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">aculations</HI> up|on other ground,<NOTE PLACE="marg">Epi. 121.</NOTE> and nothing like the fooli&s;h Patches of the Ma&s;&s;e-book. <HI>Au&s;tin</HI> tells us of the many Prayers that the <HI>I&s;rae|lites</HI>
<PB N="48" REF="51">made in the <HI>Egyptian furnace,</HI> and that they were &s;hort <HI>Eja|culations;</HI> but they would have continued them, but for their burthens: but men are forced to break off here, where there is no burthen, but the <HI>Service-book</HI> it &s;elf.</P>
<P>Again,<NOTE PLACE="marg">p. 33.</NOTE> he hath a Plea from the <HI>Leprous hou&s;e,</HI> wherein we are very willing to joyn i&s;&s;ues with him; he confe&s;&s;eth that the old <HI>Roman Liturgie</HI> was like a <HI>Leprous hou&s;e,</HI> the Plague was &s;pread in it; but now it is <HI>pitched, &s;craped, plai&s;tered,</HI> with <HI>well-tempered</HI> (or rather untempered) <HI>mortan,</HI> he &s;hould have &s;aid, that upon the deepe&s;t &s;earch, <HI>no corruption can appear;</HI> and there|fore to be judged Clean by the Law; but there he goeth too far, and farther (we conceive) than mo&s;t of the <HI>Prelates</HI> would do in a cold mood; yea, herein he is contradictory to him&s;elf, for he acknowledgeth &s;cars and defects in it: And in his la&s;t Page of the <HI>Survey of the Parallels,</HI><NOTE PLACE="marg">p. 34.</NOTE> he joyns in evidence with the Au|thor, in the di&s;covery of Errors, and &s;ueth for Ju&s;tice: but if the Lepro&s;ie break out again,<NOTE PLACE="marg">p. 33.</NOTE> then no affection of our Communion may lodge it.</P>
<P>Now, to apply, As the hou&s;e infected was utterly to be de|moli&s;hed, and the rubbi&s;h and ruines thereof to be carried forth into an unclean place: The Lepro&s;ie of the <HI>Ma&s;&s;e</HI> he grants to be this fretting Lepro&s;ie, the pieces we have (though we have them not all) are the very &s;ame in another tongue.<NOTE PLACE="marg">Levi. 14.43, 44, 45.</NOTE> The Lepro&s;ie, of who&s;e <HI>matter, manner,</HI> &amp; <HI>contagious effects,</HI> we have fully proved; and the butthen of <HI>Ceremonies</HI> therein contained, and pre&s;&s;ed on mens Con&s;ciences, to have been, and to be &s;till, abominable Idols. Then it will follow, that all the water and indu&s;try of the world cannot clean&s;e it, no more then the skin of a <HI>Black-more,</HI> or the &s;pots of a <HI>Leopard,</HI> which God can only change, but will not do with matters or means of &s;trange Wor&s;hip; then, as rubbi&s;h they are to be ea&s;t out into an unclean place: Mark <HI>an unclean place,</HI> not the meane&s;t clean place allowed it, much le&s;&s;e the <HI>Sanctuary of God.</HI><NOTE PLACE="marg">Ain&s;w.</NOTE> Upon this place a learned Author ob&s;erveth, <HI>That we are taught by this &s;evere Judgement, to abandon all &s;in;</HI> but more particularly, to aboli&s;h all Idolatry, and In&s;truments, and Imple|ments of Idolatry.</P>
<P>Citing that place which might &s;erve to clear this Point, if there were no more; <HI>Ye &s;hall al&s;o defile the Covering of the graven Images, and the Ornaments of my molten Images, &amp;c. Thou &s;halt
<PB N="49" REF="51">ca&s;t them away a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> a men&s;truous cloth; thou &s;halt &s;ay unto it, Get thee hence.</HI> Upon the pa&s;&s;ages of the <HI>Appendix</HI> we &s;hall touch when we an&s;wer the <HI>Objections:</HI> As for the <HI>Parallel</HI> which he vieweth, the Author will make it good.</P>
<P><HI>Sect.</HI> We proceed then, under your Honours favour, to out|&s;uit again&s;t the <HI>Liturgy;</HI> without Controver&s;ie, <HI>it is the garment &s;potted with the fle&s;h,</HI> condemned by the Apo&s;tle <HI>Jude;</HI><NOTE PLACE="marg">Ver&s; 23. 1 The&s;. 5 22.</NOTE> which &s;ome expound by that of the Apo&s;tle, to be <HI>an ab&s;taining from appearance of evil;</HI> and &s;o indeed, this were enough to aboli&s;h the Book. The be&s;t Expo&s;itors apply the place again&s;t the <HI>Carnal Rites</HI> and <HI>Idolatrous Ceremonies, devi&s;ed by men in Gods wor&s;hip;</HI> which, if the Papi&s;ts were cleared (&s;aith one) from the gro&s;&s;e&s;t of their <HI>Idolatry</HI> and <HI>Pagani&s;m,</HI> would condemne them; and will not the retainment and maintenance exceedingly condemne us, that profe&s;s we are come out of <HI>Babel?</HI> To the&s;e <HI>Rites</HI> and <HI>Ceremo|nies,</HI> &s;aith the &s;ame Author, as to that <HI>&s;potted Profe&s;&s;ion of Popery,</HI><NOTE PLACE="marg">Dr. <HI>Willet</HI></NOTE> we &s;hould not conform our &s;elves, neither in <HI>u&s;e</HI> nor <HI>opinion,</HI> but decline in all things, the very &s;hadow and &s;hew of them. What can be &s;aid more emphatically to the purpo&s;e? As God is to be admired in the lea&s;t of his Creatures as well as in the greate&s;t, (&s;aith a Father) <HI>Ita mente, Chri&s;to dedita, &amp;c.</HI><NOTE PLACE="marg">Hier. Ep. Nepotian.</NOTE> So a mind de|voted to Chri&s;t, doth as well take heed of &s;mall faults as of great, e&s;pecially in Gods wor&s;hip. The Hypocritical and Idolatrous <HI>Jewes</HI> are not only rebuked and threatned for eating of <HI>Swines fle&s;h,</HI> contrary to the Law; but al&s;o, <HI>that the Broth was found in their ve&s;&s;els. Au&s;tin</HI> comparing the ten Plagues of <HI>Egypt,</HI><NOTE PLACE="marg">I&s;a. 65.4.</NOTE> with the ten <HI>Commandements,</HI> tells us, that the turning of the <HI>water</HI> into <HI>blood,</HI> <MILESTONE N="4.5" UNIT="Que&s;t."> doth &s;ignifie the <HI>corrupting of divine wor&s;hip by humane and carnal Inventions of fle&s;h and blood.</HI> The Service-book and Ceremonies being &s;uch, we have grounds to de&s;ire, and your Honours to grant (as we conceive) <HI>ejectionem firmam,</HI> again&s;t them both. <HI>Sarah</HI> by Gods appointment, wills <HI>Abraham</HI> to ca&s;t out <HI>Hagar</HI> and <HI>I&s;hmael,</HI> the <HI>Bond-woman and her Son;</HI><NOTE PLACE="marg">Gen 21, 10.</NOTE> and why the <HI>Mother</HI> with the <HI>Son,</HI> for it &s;eems &s;he offended not? Yes, it &s;eemeth (as the Learned do ob&s;erve) &s;he was as <HI>Abetter</HI> of her <HI>Sons evil:</HI> &s;o the Service-book and the <HI>Prelates,</HI> the Cup and the Cover, the Mother and the Son, &s;hould be ca&s;t out together: That Riddle of the <HI>Snow</HI> and the <HI>Water</HI> may well be applyed to them:</P>
<Q><PB N="50" REF="52">Mater me genuit, mater quoque gignitur ex me.</Q>
<P>My Mother brought forth me, and is brought forth by me: That proud Hierarchical humor in <HI>Au&s;tin</HI> the fir&s;t, brought in the Ly|turgy, and that Lyturgy hath brought out, and hath kept up to this day the Hierarchy: If Chri&s;t be King of, and in his Church, in a more glorious and eminential way (as who dare deny it in word) though too many do deny it in deed; then con&s;equently, without all controver&s;ie, he mu&s;t appoint his own <HI>Officers, Government,</HI> and <HI>Service.</HI> Now, there is nothing more inculcated, and laid home in the Book of God, than Chri&s;ts <HI>Kingly Office,</HI> to which all are &s;ubject, and it is &s;ubject to none: We will but cite &s;ome few places of many,<NOTE PLACE="marg">P&s;al. 2.6.</NOTE> <HI>I have &s;et,</HI> or <HI>anoynted</HI> (&s;aith God) <HI>my King upon Zion, the mountain of my Holine&s;s,</HI> by which he meaneth his Church. Whence a learned godly Mini&s;ter delivered within the&s;e few dayes, <HI>that as Chri&s;t &s;et up his Church, &s;o it is his to provide for it;</HI> To appoint, and no others, Offices, and Officers, and all re|ligious Service or Wor&s;hip, to which we are only to &s;ubmit, and to none others. Another Te&s;timony from the Prophet <HI>E&s;ay</HI> &s;hall &s;uffice,<NOTE PLACE="marg">E&s;ay 9.6</NOTE> <HI>&V;nto us a child is born, and a &s;on is given, and the govern|ment &s;hall be upon his &s;houlders, and his Name &s;hall be called Won|derful, &amp;c.</HI> now, if God never took off this government from Chri&s;t his &s;houlders, nor Chri&s;t never gave it up, nor all the powers of heaven, earth, and hell, be able to &s;hake it; then fir&s;t it mu&s;t fol|low (as the Spirit &s;peaketh) <HI>that of the encrea&s;e of his government there mu&s;t be no end.</HI><NOTE PLACE="marg">Ver&s;. 7.</NOTE> Secondly, it is every way as good by con|&s;equence, That he will have no Service or Wor&s;hip, but of his own Appointment. <HI>Porphyrius,</HI> who was a great <HI>Necromancer,</HI> (as <HI>Eu&s;ebius</HI> witne&s;&s;eth) doth tell us among other things,<NOTE PLACE="marg">Lib. 5. de Praep. E|vang. c. 6.</NOTE> <HI>That the Devils them&s;elves</HI> (whom he calls Gods) <HI>&s;ignifie unto their e&s;pecial &s;ervants, the Magitians,</HI> Quibus rebus, &amp;c. <HI>with what things they are made to appear, what is to be offered unto them; what dayes they &s;hould choo&s;e, and what &s;ignes and Images they &s;hould make:</HI><NOTE PLACE="marg">Lib. 1. de Civit. Dei. c. 16</NOTE> Which A&s;&s;ertion <HI>Au&s;tin</HI> confirmeth, <HI>Non potuit ni&s;i ip&s;is primis docentibus di&s;ci quid qui&s;que illorum appetat, vel quid exhorreat;</HI> it could never be learned but by their Teaching (meaning the Devils) what every one of them de&s;ireth, and what they abhor: Since the Devil then loves to be Gods Ape in every thing, and his highe&s;t Menial &s;ervants account it no|thing but rea&s;on, that he &s;hould pre&s;cribe Orders in his own
<PB N="51" REF="52">Hou&s;e, and appoint what Service and Ceremonies therein as he plea&s;eth; &s;hall not the King of kings, and Lord of lords, and only he, appoint how, and by what means he will be &s;erved in his own Hou&s;e; this is the rea&s;on why the Service of God is called <GAP DESC="foreign">, <HI>rea&s;onable &s;ervice,</HI> for &s;o we tran&s;late it, which might be more emphatically rendered, <HI>&s;incere &s;ervice, unmixed &s;ervice,</HI> according to the Word; for &s;o the Original Word &s;ignifieth, as the Apo&s;tle <HI>Peter</HI> calls the word, <GAP DESC="foreign">,<NOTE PLACE="marg">1 Epi&s;t. c. 2.2.</NOTE> <HI>the &s;incere milk of the Word.</HI> Now, to draw to an end, we are forced in the bulk, to exceed our intention; We crave leave further of your Honors, to bind our De&s;ires with Three &s;trong Motives, for effecting of the Work, namely, from <HI>Example</HI> or <HI>Pattern</HI> for doing of it, from danger, if it be not done, and from the univer&s;al Covenant, binding every one in his place to the doing of it.</P>
</DIV2>
<DIV2 N="9" TYPE="chapter">
<HEAD>CHAP. IX.</HEAD>
<DIV3 N="1" TYPE="section">
<HEAD>I. <HI>Of the Pattern.</HI></HEAD>
<P>FOR the fir&s;t, as the Apo&s;tle willeth, to &s;hew our &s;elves to others <HI>Patterns of all good works and words;</HI> we &s;hould make others good Examples matter of our Imitation:<NOTE PLACE="marg">Tit. 2.7.</NOTE> <HI>brevius iter per exempla, quam per praecepta,</HI> Pattern is a more compen|dious way than Precept: Good Examples from Gods People, have the force of a general Rule to apply: All the Reformed Churches, when God turned them from darkne&s;s to light, they expelled the <HI>Prelates,</HI> as the Officers of the Kingdom of dark|ne&s;s: and the <HI>Popi&s;h Liturgy,</HI> as a fal&s;e Wor&s;hip, and work of darkne&s;s. To pa&s;s <HI>France,</HI> the <HI>Low-Countries, Geneva,</HI> the <HI>Pala|tinate,</HI> and others, be plea&s;ed to ca&s;t your eye upon our Neigh|bour Nation of <HI>Scotland</HI> who have neither left root nor branch of <HI>Prelate</HI> or <HI>Popi&s;h Liturgie;</HI> and have not we the &s;ame Rea&s;ons to reject both? It is an infallible Rule, both in Divinity and Polity, both in Church and Common-Wealth,<NOTE PLACE="marg">Pareus <HI>in c.</HI> 11. <HI>ad</HI> Rom. <HI>p.</HI> 1114.</NOTE> <HI>&V;bi &s;unt &s;imiles cau&s;a &amp; circum&s;tantiae, ibi locum habet exemplum;</HI> where there are the like Cau&s;es and Circum&s;tances, there Example takes place: the Cau&s;es why they ca&s;t both out, were their offen&s;ive|ne&s;s to Chri&s;t, his Church, King and State; and hath ever Na|tion been &s;o prejudiced, in all the&s;e particulars, as we have been? And have we not been, and are, partly yet environed
<PB N="52" REF="53">with a mantle wall of evil Circum&s;tances: as the <HI>Prelates</HI> ag|gravation of their Cruelty in pre&s;&s;ing of that Book, and other like &s;tuffe, their in&s;olent domineering over Nobility and others; yea, their daring attempts, to &s;et a-foot their interdicted power, and their &s;upercilious in&s;ultations, their proud words, and affronting attempts, vented by them&s;elves and their Prie&s;ts, even now, when the hand of the Lord is lift up again&s;t them, which they will not &s;ee; but they &s;hall &s;ee it: in this they are wor&s;e than the <HI>Egypti|ans</HI> or <HI>Phili&s;tims,</HI><NOTE PLACE="marg">1 Sam. 6.6.</NOTE> who were content (the Lord his hand being up|on them) not only to let the <HI>Ark of the Lord go,</HI> but al&s;o &s;ent it up in the hand&s;ome&s;t way that they could, taking <HI>Egypt</HI> for an example, in this their in&s;olent &s;triving again&s;t God and his Truth, they may be compared to the Pea&s;ants of <HI>Lycia,</HI><NOTE PLACE="marg"><HI>Metam. Ovid l.</HI> 6. <HI>lib.</HI> 1. <HI>de fal&s;. Re|ligione.</HI></NOTE> whom the Poet &s;eigneth to be transformed into Frogs, for their cruel and bar|barous u&s;uage of <HI>Latona,</HI> of whom <HI>Lanctantius</HI> al&s;o makes men|tion; but the Poet tells us, that for all the Metamorpho&s;is, they left not their old manners:</P>
<Q><L><HI>Litibus exercent linguas</HI> &mdash;</L>
<L><HI>Et quanquam &s;ub aqua, &s;ub aquis maledicere tentant:</HI></L></Q>
<P>Engli&s;hed thus:</P>
<Q><L>Their brawling Tongues, but &s;etting &s;hame a&s;ide,</L>
<L>Though hid in water, under water chide.</L></Q>
<P>Or: with <HI>Du-Bartus,</HI> in this po&s;ture, they may be compared to <HI>Lizards</HI> or <HI>Snakes,</HI> cut in pieces:</P>
<Q><L>Threat with more malice, though with le&s;&s;er might,</L>
<L>And even in dying, &s;hew their living &s;pight.</L></Q>
<P>Or, as God &s;aid to <HI>Mo&s;es</HI> of <HI>Pharoah,</HI> that he <HI>would not let his people go, no, not with a &s;trong hand;</HI> that is, he will &s;tand out with God;<NOTE PLACE="marg">Exod 3.19.</NOTE> &s;o do they, they will not let the <HI>Ordinances</HI> go, the <HI>Liberty</HI> of the <HI>Mini&s;try</HI> go, they will not let the <HI>kingdom of Chri&s;t</HI> go, though <HI>Gods &s;trong hand</HI> be out again&s;t them; but as he fell at la&s;t, &s;o &s;hall they, &amp; all their hou&s;hould-&s;tuff, and never ri&s;e again: the <HI>Scots</HI> have put them in the Pond;<NOTE PLACE="marg">Judg. 7.17.</NOTE> let the love of the truth lead you, and their practice be to you as a <HI>&s;peaking emblem</HI> in the words of <HI>Ge|deon Look on me, &amp; do likewi&s;e.</HI> We will &s;hut up the Point with a Parallel of loyal entertainment of Kings, in their Inthronization: the men of <HI>Judah,</HI> &amp; the men of <HI>I&s;rael</HI> contended zealou&s;ly, who &s;hould be mo&s;t Officious in Crowning King <HI>David,</HI> though he was crowned before Judah <HI>annointed him King over them,</HI> and
<PB N="53" REF="53"><HI>I&s;rael</HI> did the like over them;<NOTE PLACE="marg">2 Sam, 24.5.</NOTE> and to bring the parallel nearer home, what pious emulation was between us &amp; our brethren, the <HI>Scots,</HI> to &s;et King <HI>James</HI> of ble&s;&s;ed memory upon the Throne of <HI>England?</HI><NOTE PLACE="marg">2 Sam. 5 <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. Deut. 17.15.</NOTE> they might both de&s;ervedly &s;ay (for they &s;hewed it in effect) that they were his <HI>fle&s;h and bone,</HI> as <HI>I&s;rael</HI> &s;aid to <HI>David, he was no &s;tranger,</HI> as the Scripture hath it, <HI>but a King from among his brethren;</HI> never King was received with greater concour&s;e, higher magnificence, and more applau&s;e; this made the Kingdoms, as <HI>Jeru&s;alem,</HI><NOTE PLACE="marg">P&s;. 112.1.</NOTE> as a City compacted in it &s;elf, which the <HI>Septuagint</HI> tran&s;lateth, <GAP DESC="foreign">, a <HI>partici ation,</HI> or <HI>communication together,</HI> often indeed attempted, but never effected till then, but now ble&s;&s;ed be the Name of God, in a more <HI>loving league, and &s;tricter bond</HI> than ever, con|tending who &s;hall do God and his Maje&s;ty that now is, mo&s;t &s;ervice: &s;hall we not then joyn with them heart and hand, in bringing the <HI>Lord Je&s;us, the King of glory, into his Kingdom?</HI> he hath &s;hewed him&s;elf no &s;tranger among&s;t us, but done great things for us; but to the woe of our hearts, we have u&s;ed him too long like a &s;tranger, in keeping him at doors, and the door upon the hinges. Now, let us <HI>&s;et open the gates,</HI><NOTE PLACE="marg">Rev. 3.20.</NOTE> <HI>and bring him in with triumph;</HI> which will never be done &s;o long as the Prelacy and the Liturgy, or either of them keep the hou&s;e; <HI>Non pati|tur regni &s;ocios,</HI> Chri&s;t will have no con&s;ort in his Kingdome, much le&s;&s;e an Antichri&s;t; Chri&s;t bare many calumnies and injuries from the <HI>Jews</HI> at his arraignment under <HI>Pilate,</HI> and pa&s;t by many things, not an&s;wering again; but when <HI>Pilate</HI> came to meddle with his Kingdome, he would not let that pa&s;s, but freely avouched it; <HI>Art thou a King</HI> (&s;aith <HI>Pi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ate</HI>) <HI>thou faye&s;t I am, an&s;wered Chri&s;t, and to this end was I born,</HI><NOTE PLACE="marg">Joh. 18.37. 1 Tim 6.13.</NOTE> <HI>and for this cau&s;e came I into the world, that I &s;hould bear witne&s;&s;e <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nto the Truth:</HI> of which words <HI>Paul</HI> giveth this te&s;timony, <HI>that Chri&s;t, before Pontius Pilate, witne&s;&s;ed a good confe&s;&s;ion&punc;</HI> which words of the Apo&s;tle have two remarkable things in them. Fir&s;t, that Chri&s;t hath a Kingdom, which he will vindicate, in de&s;pight of all oppo&s;ing power; wherein he will have his own Officers, Government and Service, to take place. Se|condly, that this cour&s;e mu&s;t continue till the <HI>coming of he Lord Je&s;us,</HI> and every one that is of the truth, e&s;pecially Mi|ni&s;te<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s and Magi&s;trates, mu&s;t maintain it, as they will an&s;wer it at that day; for this work, God hath brought you together;
<PB N="54" REF="54">and if you &s;hould divert this work, &s;o exemplified, &amp; expre&s;|&s;ed by Command, which God forbid) then might Chri&s;t &s;ay unto you,<NOTE PLACE="marg">2 Sam 19.12.</NOTE> as <HI>David</HI> to his <HI>Kindred, ye are my brethren,</HI> ye <HI>are my bones and my fle&s;h; wherefore are ye the la&s;t to bring back the King?</HI> Wherein, if you will not be faulty, but intend, as we verily hope you do <HI>to bring back the King;</HI> then let it be your &s;pecial honour, <HI>to make the paths of the Lord &s;treight,</HI> by remo|ving of that <HI>rubbi&s;h,</HI> <MILESTONE UNIT="Sect."> <HI>that the King of glory may enter in.</HI></P>
<P>The &s;econd <HI>Motive</HI> is from the <HI>Danger</HI> of not removing of the Service-book.<NOTE PLACE="marg">Crae&s;i filius.</NOTE> <HI>Danger,</HI> as all knows, is the &s;tronge&s;t motive to cau&s;e a people or Nation to take heed. Hi&s;tories report, <HI>that danger hath made a dumb man &s;peak.</HI> The danger from this Ser|vice-book may be looked upon in a twofold re&s;pect, namely, <HI>a priori,</HI> from that which is <HI>pa&s;t,</HI> and <HI>a po&s;toriori,</HI> from that which is like to <HI>en&s;ue;</HI> the former may al&s;o be looked upon in a way of prophecie, or in a way of performance, the men and &s;ervants of God, to whom he was plea&s;ed to reveal him&s;elf in more than an ordinary way, e&s;pecially in time of per&s;ecuti|on, or &s;ome pre&s;&s;ure lying upon them, have foretold, how the hou&s;e of <HI>David &s;hould wax weak, and the hou&s;e of Saul &s;hould wax &s;trong,</HI> that is, Popery &s;hould make head, and the truth of Chri&s;t &s;hould &s;uffer much, and many in tryal &s;hould for&s;ake it; according to that of <HI>Simeon, a &s;word &s;hall pierce thorow thine own &s;oul al&s;o, that the thoughts of many hearts may be revealed, Luk.</HI> 2.35. where by the &s;words piercing of the &s;oul, accor|ding to all the ancient, is meant the wounding &s;orrows of the Mother of Chri&s;t at his &s;ufferings, and by the revealing of the thoughts, is meant the di&s;covery of &s;ome &s;tumbling or taking &s;candal at his death, <HI>Chry&s;o&s;tome, Au&s;tin, Origen, Am|bro&s;e, Theophylact:</HI> and what is the ground of all this but the&s;e dregs of Popery now in controver&s;ie, and the hurtful Hierar|chy, one of the&s;e upholding another? a godly and famous Mini&s;ter preaching to the bani&s;hed beyond Seas in Queen <HI>Maries</HI> time, that <HI>Gods anger was m<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ch provoked again&s;t England, for &s;lackne&s;s to reform, when they had time, place and power;</HI> and &s;o it was indeed: for he ca&s;t back that partial reformation into the flames of <HI>Antichri&s;tian tyranny,</HI> &amp; gave many up unto fear|ful <HI>Apo&s;tacy:</HI> Further the good man &s;aid, it &s;tood them upon to look to it, and to be circum&s;pect for fear of after-claps, meaning that a partial reformation would not &s;erve. God
<PB N="55" REF="54">will never indure (as hath been &s;aid) the <HI>po&s;t and thre&s;hold</HI> of <HI>Baal,</HI> and his to &s;tand together, the like more fully was delivered by Ma&s;ter <HI>Rogers,</HI> that honourable <HI>Proto-Martyr,</HI> in his daies, when the Go&s;pel &s;hould be e&s;tabli&s;hed in <HI>Eng|land, if the King <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ome of Antichri&s;t were not utterly ca&s;hi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">red, and total reformation made in Gods wor&s;hip, that our per&s;ecution &s;hould be greater,</HI> and our trial hotter, than in the daies when he and others &s;uffered; I<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> we will not remove that which is an abomination to God, as this Book is proved to be, it is ju&s;t with God to ca&s;t us away. One more of this kind from a <HI>Peer</HI> of this Land, who on his death-bed cried, <HI>Wo to England, becau&s;e they turned all their Religion into policy:</HI> dangerous expe|rience hath taught us the truth of the&s;e predictions for from that halting reformation after Queen <HI>Maries</HI> death, wherein we plea&s;ed our &s;elves with <HI>Agrippa</HI> his almo&s;t, in the original <GAP DESC="foreign">, but a little, the <HI>Babylonian</HI> and <HI>Edomites, Prelates</HI> and <HI>Je&s;uites,</HI> under the favour of their Canons,<NOTE PLACE="marg">Act 26.28.</NOTE> got at length &s;uch footing, and made &s;uch head for Popery, <HI>Arminiani&s;me,</HI> and that e&s;pecially, by cau&s;ing the <HI>Nilus</HI> of that Service-book to &s;well, and heating the furnace of per&s;ecution, that Religion and Policy, the two <HI>twi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s of Gods favour,</HI> were grown like to <HI>Archimedes</HI> his <HI>tomb, &s;o over-grown with thorns,</HI><NOTE PLACE="marg"><HI>Tul<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y. Cap.</HI> 12.14</NOTE> that it could not be found; yea, the <HI>woman</HI> in the <HI>Revelation</HI> was brought again unto that &s;traight, as to think on nothing but of flight to the wilderne&s;s: And further, how nigh were our nighbours and brechren the Scots, to the pits brink of ruine, both of Re|ligion and State, and that by remitting of the&s;e Syno<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ial Prelates, and the Trojan-hor&s;e, the Service-book to enter, out of which, if God had not beaten the brains,<NOTE PLACE="marg">1 Sam 20.<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> we were like to have h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d a new <HI>Babyloni&s;h captivity;</HI> yea we may both truly &s;ay with <HI>David, There was but a &s;tep betwixt us and death;</HI> had not God &s;et in, as a pre&s;ent help in our di&s;tre&s;s,<NOTE PLACE="marg">P&s;al. 12.3.</NOTE> and ra<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d you &amp; others, the men of his right hand, in the very neck of need, our enemies (as the <HI>P&s;almi&s;t</HI> hath it <HI>had &s;wallow<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d us up alive.</HI></P>
<P>As we are gone thus far with the danger pa&s;t, <MILESTONE UNIT="Sect."> and partly pre&s;ent; &s;o we de&s;ire your honours leave, to pre&s;ent the ap|pearance (as we conceive) of future danger and that partly to the Church and State in general, and partly more parti|cular, to your&s;elves, if this Service-book be not removed: to make both the&s;e dangers more vi&s;ible, let us compare our
<PB N="56" REF="55">pre&s;entment with the ninth Po&s;ition of <HI>Sions</HI> ples, in the&s;e words, <HI>If the Hierarchy be not removed, and the Scepter of Chri&s;ts Government (namely Di&s;cipline) advanced to its place, there can be no healing of our &s;ore, no taking up of our controver&s;ie with God, yea our de&s;olations, by his rare&s;t judgements, are like to be the a&s;toni&s;h|ment of all Nations.</HI></P>
<P>As the parts of the Po&s;ition are &s;oundly proved, &s;o the &s;ame may be &s;aid of the Service-book, and the very &s;ame Argu|ments concerning our danger will &s;erve the one as well as the other; wherefore we intreat your Honours to review the Po&s;ition, and its proofs; the Hierarchy and the Service-book are re&s;embled already, to Mother and Child, &s;o may they be two twins, begotten and born of Pride and Super|&s;tition, nur&s;ed and brought up in the lap of Covetou&s;ne&s;&s;e; the&s;e twins are <HI>born together, live together,</HI> and <HI>mu&s;t dye together:</HI> a great Judge returning from the Circuit of the Emperours &s;ervice, and hearing his wife to be alive, replyed, <HI>&s;i vivat i<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">l<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter">i, morior ego,</HI> if &s;he live, I am dead: &s;o if they live (we mean their callings) then our life may prove wor&s;e than death. God will bear with many &s;ins, in a people profe&s;&s;ing Chri&s;t, but with keeping Chri&s;t out of his Throne, by intruding Officers and a &s;uper&s;titious wor&s;hip, he will not bear, e&s;pecially of a long continuance; but will be avenged of &s;uch a people, if they be as the <HI>Apple of his eye,</HI> witne&s;&s;e <HI>Samuels</HI> &s;peech to the <HI>I&s;raelites,</HI> who be&s;ides their de&s;iring a King before the Lords time, were faulty in many other things, as appeareth, ver&s;e the 20. yet he telleth them, <HI>If they, and their King, will follow the Lord, they &s;hould both continue</HI> (for that is the be&s;t reading) where by following the Lord,<NOTE PLACE="marg">1 Sam. 12.14, 15 20, 25.</NOTE> is meant, e&s;pecially the <HI>&s;erving of him according to his will:</HI> but if they &s;hould turn a&s;ide from following the Lord in a corrupt way of his wor&s;hip, then the hand of the Lord &s;hould be again&s;t them, <MILESTONE N="17" UNIT="Ver&s;e"> as it had been a|gain&s;t their Fathers, <HI>yea they &s;hould be con&s;umed, both they and their King;</HI> and as <HI>Samuel</HI> to terrifie them, called for thunder and rain; &s;o we have felt both thunder and rain, Judgement yet mixt with Mercy, both from the mediate, and immedi|ate hand of God, and do feel it at this pre&s;ent, and to the end we &s;hould clear his Hou&s;e of corrupt wor&s;hip. The yoak of the <HI>Phili&s;tims</HI> was never removed from the neck of the <HI>I&s;rae|lites,</HI> till they put away their &s;trange Gods, and <HI>A&s;htaroth</HI> their
<PB N="57" REF="55">&s;pecial Idol:<NOTE PLACE="marg">1 Sam 7.3, 4 &amp;c.</NOTE> But when their humiliation was joyned with Reformation, then the Lord gave, not onely deliverance, but al&s;o Victory over, and freedom from their enemies.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>II. <HI>From the danger of not doing.</HI></HEAD>
<P>A word now of the particular <HI>Danger,</HI> <MILESTONE UNIT="Sect,"> whereof we make bold to give you notice; as God hath honoured you, in calling you to be the Reformers of Church and State,<NOTE PLACE="marg">Cap. 4.19.</NOTE> &s;o the <HI>work is great,</HI> as <HI>Nehemiah</HI> &s;aid, and the <HI>danger</HI> proportionable, if it be neglected. When God putteth his &s;elect Servants up|on high employments, whether they be Magi&s;trates or Mi|ni&s;ters, knowing be&s;t their weakne&s;s, and the many impedi|ments: he puts them on ever anon, to be couragious,<NOTE PLACE="marg">Jo&s;h. 1.9. Jer. 1.17.</NOTE> not to fear or be afraid, and the ground of all is, <HI>Have not I com|manded you?</HI> So the Lord giveth the Prophet <HI>Jeremy</HI> a charge <HI>to &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">eak all that the Lord &s;hould command,</HI> and backeth it with a threatning, <HI>Be not di&s;mayed at their faces, le&s;t I confound thee,</HI> both the <HI>Hebrew</HI> and the <HI>Septuagint</HI> hath it, <HI>Le&s;t I make thee afraid. Saul</HI> his di&s;obedience in &s;paring <HI>Agag, and the fat of the cattel</HI> (notwith&s;tanding all his fair pretexts) with the fearful puni&s;hment inflicted by God upon him, may be a terrour to all <HI>men in place,</HI> that they do not the work of the Lord by halves, and quarters,<NOTE PLACE="marg">Num. 14.24.</NOTE> but that with <HI>Caleb they follow the Lord to the full.</HI> The Lord hath &s;aid his Com|mand upon you, to put away the Excommunicate thing, and to clean&s;e his hou&s;e of Idols, and Idolothites, and ble&s;|&s;ed be that God whom you &s;erve, ye have begun, by your Edict, though men of di&s;obedience hinder the work: but follow home the work, we intreat you, and remember tho&s;e <HI>Achans,</HI> but above all, put away that <HI>A&s;htaroth,</HI> the Service-book, for that we may well call <HI>Fundi no&s;tri cala|mitas,</HI> the very Caterpiller of Gods Husbandry. To &s;hut up this Motive from the point of danger, be plea&s;ed to take notice, how God bears in upon <HI>Mo&s;es,</HI> that great Com|mi&s;&s;ion to <HI>Pharaoh,</HI> to let his people go,<NOTE PLACE="marg">Exod. 4.</NOTE> and that both by words and &s;ignes, namely, <HI>by turning his Rod into a Serpent,</HI> his <HI>hand made leprous,</HI> and the <HI>waters turned into bloud;</HI> which were not onely to confirm him in his me&s;&s;age, again&s;t the fear of his adver&s;aries, but more particularly to teach him, that if he withdrew him&s;elf, in part, or in whole, from the work, the Plague of Leprofie, of Blood, and Biting
<PB N="58" REF="56">with Serpents, &s;hould be upon him, yea, God put <HI>Mo&s;es</HI> upon a pre&s;ent trial of Obedience and Faith, by cau&s;ing him to take the Serpent by the tayl, notwith&s;tanding of the dan|ger to be bitten by it: we &s;peak to the wi&s;e, who can apply it better than we.</P>
</DIV3>
</DIV2>
<DIV2 N="10" TYPE="chapter">
<HEAD>CHAP. X. <HI>Of the Covenant.</HI></HEAD>
<P>THe third Motive for removal of the Book may be taken from the <HI>Prote&s;tation</HI> dated <HI>May</HI> 5. 1641. Confirmed, &s;ent abroad, and &s;olemnly &s;worn unto; yea, and bound up with a publick Covenant, on the publick day of T<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ank&s;giving, by Mini&s;ters and People, &s;o that it is an inviolable Covenant &s;tricken between God and us, like unto that in <HI>Nehemiah,</HI> which is there called <HI>a &s;ur<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Coverant,</HI><NOTE PLACE="marg">Neh 9.38.</NOTE> <HI>Coverant, a written Covenant, to which our Princes, Mini&s;ters and People &s;eal unto,</HI> from which we can|not depart, except we will incur that fearful Judgement threatned again&s;t Covenant breakers, Emblemed out un ous in Scripture,<NOTE PLACE="marg">P&s;al 15.4.</NOTE> by dividing of the Sacrifices, and cau&s;ing the parties to go <HI>betwixt them,</HI><NOTE PLACE="marg">Gen. 15.17.</NOTE> admoni&s;hing, that God will &s;o di|vide them in his wrath, if they for&s;ake the Covenant: The &s;ubject of the Covenant con&s;i&s;teth of three parts: In the fir&s;t we are &s;worn and tied to maintain all the Rights of Religi|on,<NOTE PLACE="marg">Jer. 34 18</NOTE> King and State: In the &s;econd to oppo&s;e all Per&s;ons and things, that do oppo&s;e the three former mentioned, and more &s;pecifically, to oppo&s;e with all our life and power, all Popery and Popi&s;h Inno<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ations, which Expre&s;&s;ions are thrice men|tioned; once in the <HI>Prote&s;tation,</HI> or <HI>Oath,</HI> and twice in the <HI>Ex|planation:</HI> The third and la&s;t piece of the &s;ubject i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, the <HI>Peace</HI> of the three Kingdomes, <HI>England Scot a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d,</HI> and <HI>Ireland,</HI> which we by <HI>Oath</HI> are al&s;o bound to maintain: H<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nce two Argu|ments will offer them&s;eives; one more directly, and the other by way of con&s;e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">uence.</P>
<P>For the former,<NOTE PLACE="marg">Sect.</NOTE> if all <HI>Popery,</HI> and <HI>Popi&s;h Innovations</HI> are to be oppo&s;ed, then it will follow, that the <HI>Service book</HI> and <HI>Ceremo|nies</HI> &s;hould be oppo&s;ed, and by con&s;equence, by your Autho|rity aboli&s;hed, <HI>Verba Statuti &s;unt amplianda, non r<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;tringenda, the</HI> words of Acts and Statutes for good, and again&s;t evil, are to be taken in the large&s;t extent: but the words them&s;elves
<PB N="59" REF="56">are univer&s;al enough. Now, that the <HI>Service-book</HI> and <HI>Ce|remonies</HI> therein contained, and pre&s;&s;ed upon mens Con&s;ci|ences, are <HI>Popery,</HI> we, and many others have cleared; yea, they are <HI>Popi&s;h Innovations, Nam omnia quae a Chri<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o non &s;unt, nova &s;unt,</HI> all things that are not from our King Chri&s;t in his wor|&s;hip, are meer Innovations,<NOTE PLACE="marg">Cant Prax.</NOTE> as <HI>Tertullian</HI> was wont to call <HI>Praxeas, he&s;ternum Praxeam,</HI> a ye&s;terdaies up&s;tart: &s;o one, and all of them, are Exotick &amp; up&s;tart things. It is true indeed, by the malignity of the Ma&s;ters of tho&s;e <HI>Ceremonies,</HI> the bulk was increa&s;ed, and would have been like <HI>Crocodiles,</HI> who grow &s;o long as they have a being; if you had not come in place of the <HI>T<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tyrites,</HI> a creature terrible to the <HI>Crocodiles,</HI> which leapeth upon their backs, and brings them to the &s;hore; but otherwi&s;e for the kind, they are all, <HI>non eju&s;dem farinae, &s;ed furfuris,</HI> the &s;ame kind of <HI>Bran;</HI> and as the woman &s;aid of the <HI>Foxes,</HI><NOTE PLACE="marg"><HI>Plin. lib.</HI> 8. <HI>c</HI> 25.</NOTE> <HI>If one be good, all are good.</HI> For the further confirmation, that they are <HI>Popi&s;h,</HI> we have proof from that Treati&s;e of <HI>Ceremonies</HI> annexed to the <HI>Service-book:</HI><NOTE PLACE="marg">Bible in the <HI>Du<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"></HI> letter, <HI>Anno.</HI> 1561</NOTE> in &s;ome antient Copies we have read, <HI>that they thought good to retain &s;ome Popi&s;h Ceremonies;</HI> but in another Copy they call them, <HI>the old Ceremonies retained &s;til,</HI> all one in effect.</P>
<P>The latter Argument, from the <HI>Prote&s;tation,</HI><NOTE PLACE="marg">Sect.</NOTE> by way of &s;e|quel, is from our mu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ual Covenant and Oath, joyntly and &s;everally to maintain the peace of the three Kingdoms, which is impo&s;&s;ible to be done, in the opinion of our Brethren the <HI>Scots,</HI> without Identity of Di&s;cipline and Wor&s;hip; witne&s;s the very words of the Arguments by the <HI>Scoti&s;h</HI> Commi&s;&s;io|ners given to the Lords of the Treaty, per&s;wading conformi|ty in the&s;e, to be the chief meanes of peace.</P>
<P>We will tran&s;cribe &s;ome pa&s;&s;ages, for all we cannot, leaving the thing it &s;elf to your Honours review. <HI>It is</HI> (&s;aid they) <HI>t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> be wi&s;hed, that there were one Con&s;e&s;&s;ion of Faith; one form of Catechi&s;me, one Directory for all the parts of Gods publick Wor|&s;hip: as Prayer, Preaching, Admini&s;tration of Sacrame<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ts, &amp;c.</HI><NOTE PLACE="marg">Page 2.</NOTE></P>
<P>The Arguments that they u&s;e, are fir&s;t, from the Conjun|ction of <HI>&s;pirit and pre&s;ence,</HI> both of <HI>great and &s;mall; of A&s;&s;emblies in the Courts, and other where; where there is onene&s;s of wor&s;hip: but by the contrary, there is divi&s;ion, where the wor&s;hip is diver&s;e.</HI></P>
<P>Secondly, <HI>&V;nity of wor&s;hip will extingui&s;h tho&s;e Nick-names; as Puritanes and Sci&s;maticks, put upon Profe&s;&s;ors.</HI></P>
<PB N="60" REF="57">
<P>Thirdly, <HI>This will make the Mini&s;ters of both Nations, with face to face, labour &s;trenuou&s;ly, and chearfully to build up the body of Chri&s;t.</HI></P>
<P>Fourthly and la&s;tly,<NOTE PLACE="marg">Pages 3, 4.</NOTE> <HI>This will break the back of the Recu&s;ants hope of bringing</HI> Rome <HI>into</HI> England, all which works &s;trongly for peace, the &s;en&s;e whereof we cite; though not the very words: But <HI>if this unity of Wor&s;hip be not</HI> (&s;ay the Commi&s;|&s;ioners) <HI>there is no unity in Policy, or Church, to be looked for:</HI> for as all the former combu&s;tions, and &s;tormy tempe<GAP DESC="illegible" RESP="MURP" EXTENT="2 letters">s, for|merly aro&s;e from that Popi&s;h Service-book, born it upon them, whereby all the three States were much indangered: &s;o they profe&s;&s;e in plain terms, <HI>that their Reformation &s;o dearly bought,</HI><NOTE PLACE="marg">Page 8.</NOTE> <HI>&s;hall again be &s;poiled and defaced from</HI> England; <HI>and what&s;oever peace &s;hall be agreed upon, they do not conceive, how without Reformation it &s;hall ever be firm and durable:</HI> for that Service, Government, and Officers, being none of Chri&s;ts: but the main evil, and the cau&s;e of all evil in the three Nations: That Maxime ob&s;erved by the Commi&s;&s;io|ners, we may fear will prove too true; the &s;ame cau&s;es will not fail to produce the &s;ame effects: witne&s;s <HI>Simeon</HI> and <HI>Levi's digging thorow the wall,</HI> that is, the pre&s;ent con&s;pired Plots of Trea&s;on, like to blow up all, if they be not hindered, even when you and your brethren are making up the breach: Now as we are tied by Oath to the pre&s;ervation of this Peace, according to our Power; We can look for no peace with God, nor ble&s;&s;ing from God, if we give way to that, or &s;uffer that, according to our power, that breaketh this peace. They &s;ay in the Preface of the Ceremonies, <HI>that without Ceremonies it is impo&s;&s;ible to keep Order, or quiet Di&s;cipline in the Church.</HI> So we reply, that Mans Ceremonies in Gods Wor&s;hip, will &s;poil the peace and quietne&s;&s;e, both of Di&s;cipline and Wor|&s;hip, witne&s;&s;e the putting of the Ark upon the <HI>Phili&s;tims</HI> Cart,<NOTE PLACE="marg">Apoph. 66</NOTE> though it was a new one. <HI>Era&s;mus</HI> telleth us, <HI>quod mala non &s;unt tantum abolenda, &s;ed etiam quae &s;peciem mali in &s;e habent</HI> things evil of them&s;elves, are not onely to be abo|li&s;hed, but tho&s;e that have in them appearance of evil. In all this, Noble Senators, We take not upon us to put uncouth glo&s;&s;es upon your Edicts, but under favour, we u&s;e the words without forcing, to overturn that which cro&s;&s;eth the Truth and peace of Religion and State: as means conduce to the end, &s;o impediments fru&s;trate the end, if they be not removed.
<PB N="61" REF="57">And now &s;ince (under favour) We have pre&s;umed to in|large our &s;elves in this point o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Peace, We beg leave of your Honours to &s;peak a word or two of the Improbabilities of Peace here among our &s;elves, without removal of that &s;tum|bling block, the Service-book, People can wor&s;e be without the Ordinance, than without Liberties, Lives and Being. When <HI>Pompey</HI> the Great was about to &s;upply <HI>Rome</HI> with food, in a great Famine, the Ma&s;ter of the Ship told him, when he went abroad (a great Storm appearing) that he could not &s;ayle and live. <HI>Pompey</HI> replyed
<Q><GAP DESC="foreign">.</Q> There is nece&s;&s;ity of Sayling, but not of Living: and in this ca&s;e what &s;hall they do? for with this Mock-ordinance, or Will-wor&s;hip, of the <HI>Service-book,</HI> they dare not joyn: <HI>There are &s;uch multitudes of people</HI> (&s;aith <HI>Smectymnuus) that di&s;ta&s;te this Book, that unle&s;&s;e it be taken a cour&s;e withall, there is no hope of any mutual agreement, between Gods Mini&s;ters and their people.</HI> We will &s;ay no more of this, but let the &s;udden tumult rai&s;ed by that Make-bate <HI>Service-book</HI> in <HI>Scotland,</HI> be a &s;ea&s;onable Caveat to us and all other Nations, to &s;trike with Authority, le&s;t that which &s;hould be done with the Right hand, be done unhappily with the left hand.</P>
<P>Here might be place for another Motive, namely, from the reward, <HI>&s;ed recte feci&s;&s;e praemium,</HI> to do nobly is reward enough, God employeth not man, <HI>propter indigentiam, &s;ed propter muni|ficentiam,</HI> &s;o much for any need of him, as for honouring of him, by that employment: up then, as the Lord biddeth you, your Honour &s;hall be blazoned through the world, you &s;hall be called the Saviours upon <HI>Mount Zion</HI> in &s;etting Chri&s;t on his Throne, and the Kingdom &s;hall be the Lords.</P>
<DIV3 TYPE="section">
<HEAD>An&s;wer of the Surplice.</HEAD>
<P>WE had almo&s;t forgotten to &s;ay &s;omewhat of one rag of the <HI>Ceremonies,</HI> namely, the <HI>Surplice,</HI> of all the Idolatrous <HI>Rites</HI> not lea&s;t, yea, wor&s;e (we dare averre) than that Plague fore-clout which was &s;ent, as &s;hould appear, to infect Mr. <HI>Pym,</HI> and the re&s;t of the Hou&s;e; for this rag is &s;o infectious in Gods wor&s;hip, that many thou&s;ands of Gods people dare not joyn with it, and that upon good grounds, as
<PB N="62" REF="58">&s;hall appear: for as it hath been argued again&s;t all the rabble of the <HI>Ceremonies,</HI> it is mans device, and hath been an Idol in Gods wor&s;hip.</P>
<P>Therefore in the wor&s;hip of God it mu&s;t be an Idol &s;till. The Antecedent no man will deny; for it hath been the Ma&s;ter Idol in wor&s;hip among&s;t the <HI>Papi&s;ts,</HI> &s;anct fying all other Idols, and without which, it is unlawful to <HI>offici<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">te.</HI></P>
<P>The con&s;equent is as clear from induction of particulars, as hath been in&s;tanced from groves and things of that na|ture, yea, from the Brazen Serpent, though of God his In&s;ti|tution: now according to the rule of Art, either let the De|fendant give an in&s;tance <HI>extra propo&s;itum,</HI> be&s;ides the thing in que&s;tion; or acknowledge the truth of the Con&s;equent with|out contradiction.</P>
<P>This hath been a grand In&s;trument of much mi&s;chief a|gain&s;t the Mini&s;ters and People of God, as we can &s;hew at large, depriving the people of their faithful Mini&s;ters, and the Mini&s;ter and theirs of all means of livelihood. The un|lawfulne&s;&s;e of this <HI>Babyloni&s;h Garment</HI> will further appear, if we look to the original whence we have it.</P>
<P>We mu&s;t either have it from <HI>Heathen Rome,</HI><NOTE PLACE="marg">Galle&s;tus.</NOTE> which in her Idolatrous &s;ervice did Api&s;hly imitate <HI>Aaron</HI> his garments, as it is in&s;tanced in the reign of <HI>Numa,</HI> 800. years after the Law; or we mu&s;t have it from the <HI>Dreides,</HI> the mad <HI>Heathen Prie&s;ts</HI> among&s;t the <HI>Gaules</HI> and <HI>Britains,</HI> or from the <HI>Anti|chri&s;tian Rome,</HI> as we have indeed, it being one of the <HI>Popi&s;h Ceremonies</HI> retained: or la&s;tly, from the P<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ie&s;tly attire of <HI>Aaron,</HI> which <HI>Heathen</HI> and <HI>Popi&s;h Rome</HI> hath impiou&s;ly followed, de|nying thereby the Lord Je&s;us to be come in the fle&s;h, who with his graces was typified out by tho&s;e goodly and beautiful garments,<NOTE PLACE="marg">Col. 2.17.</NOTE> which being &s;hadows, are done away, and Chri&s;t the Body is come; for us then to imitate them in this fooli&s;h Relique, or to devi&s;e a Prie&s;tly garment of our own head in Gods wor&s;hip, is to rob Chri&s;t of his honour exceedingly, and to make our &s;elves deeply guilty of will-wor&s;hip: Had not God him&s;elf clothed tho&s;e garments in the Law, with a par|ticular and punctual command for matter and manner, they had been fooli&s;h and ridiculous things:<NOTE PLACE="marg">Exod. 39.1. <HI>Simler.</HI></NOTE> they made the holy garment (&s;aith <HI>Mo&s;es</HI>) as the Lord commanded, which la|ter words, as the Lord commanded, are repeated, as the lear|ned
<PB N="63" REF="58">ob&s;erve, nine &s;everal times in this Chapter, intimating that they did not &s;werve one jot from Gods <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">irection, teaching all Gods &s;ervants thereby, as the learned apply it,<NOTE PLACE="marg">Pelarg.</NOTE> <HI>ut &s;e contine|ant intra limites verbi Dei</HI>) that they contain them&s;elves within the limits of Gods Word, and bring nothing into the &s;ervice of God of their own invention: for the Apo&s;tle calls that,<NOTE PLACE="marg">Simler.</NOTE> <GAP DESC="foreign">, will-wor&s;hip: this being &s;o, it appears what evil workers tho&s;e <HI>Mini&s;ters</HI> are, who with an high hand do di&s;play this Banner of the Man of Sin again&s;t Gods own face in the time of his wor&s;hip, interpo&s;ing betwixt Gods pre&s;ence,<NOTE PLACE="marg">Exod. 39.43.</NOTE> and the wor&s;hip, and diverting of the ble&s;&s;ing upon the wor+&s;hip, for <HI>Mo&s;es</HI> is &s;aid to ble&s;s the work of the wor&s;hip, upon this ground, becau&s;e <HI>he &s;aw it done, as Jehovah had commanded.</HI> The <HI>Hebrewes</HI> adde, and that truely, that becau&s;e of this, the pre&s;ence of God was in it.<NOTE PLACE="marg">I&s;a. 20.22.</NOTE></P>
<P>Wherefore we humbly intreat your Honours, as ye would have God to be in his wor&s;hip, and his ble&s;&s;ing upon it, and upon you and us in a perfect hatred of that <HI>men&s;truous Cloth</HI> and <HI>Garment &s;potted with the fle&s;h,</HI> to ca&s;t it out, and all the re&s;t, as Carca&s;es of abominable things: but withall, we intreat you, to &s;et the Ma&s;ters of the Wardrobe on packing with them.</P>
<P>It is ob&s;erved as a cu&s;tom among the <HI>Papi&s;ts,</HI> that they bury their <HI>Prelates</HI> in all their Pontifical robes, of which a learned Divine tells us, he could give no rea&s;on, except they meant they &s;hould do &s;ervice when they were dead, that had never done any thing alive. If your Honours will lap up the <HI>Prelates</HI> in the Sear-cloth of their own Surplices, and intomb them in the Tabernacle of the Service-book, imbalmed with the &s;trange ointment of their own Ceremonies, and bury them under the <HI>Oake</HI> that is in oblivion,<NOTE PLACE="marg">Gen. 35.2. Ver&s;e 5. Jo&s;, 2.9.</NOTE> as <HI>Jacob</HI> did the Idols of his family, and as our neighbours and brethren have done with the l ke &s;tuffe, then the fear of you &s;hall be upon all your enemies, and the child that is to come &s;hall ble&s;&s;e God for you.</P>
</DIV3>
</DIV2>
<DIV2 N="11" TYPE="chapter">
<HEAD>CHAP. XI. <HI>The Objections.</HI></HEAD>
<P>NOw, we come in the la&s;t place, to remove &s;ome <HI>Objections,</HI> which we &s;hall &s;hew to be of no great weight, and there|fore we u&s;e the fewer words.</P>
<PB N="64" REF="59">
<P><MILESTONE N="1" UNIT="Object."> The fir&s;t is from the antiquity of the <HI>Service-book</HI> to which Doctor <HI>Hall</HI> <MILESTONE UNIT="Sect."> and others have received an an&s;wer by <HI>Sm<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ctym|nuus;</HI> but &s;ay it had <HI>Antiquity</HI> without <HI>truth,</HI> it were no better than a <HI>cu&s;tome of error, Et nullum tempus occurrit Deo,</HI> there is no pre&s;cription to the King of Kings.</P>
<P><MILESTONE N="2" UNIT="Object."> The &s;econd <HI>Objection: Many good men have u&s;ed it, and liked it well;</HI> for an&s;wer, <HI>Te&s;timonia humana non faciunt fidem,</HI> <MILESTONE UNIT="Sect."> Mans approbation is not current of it &s;elf, but as it buts upon the faithfull witne&s;s, otherwi&s;e it is an inartificial ar|gument, as <HI>Logicians</HI> call it; the <HI>Patriarches</HI> u&s;ed, and did many things that were not approveable; &s;ome good Kings of <HI>Judah,</HI> as <HI>Amaziah,</HI> and <HI>Joho&s;aphat,</HI> tooke not a way the <HI>High places:</HI><NOTE PLACE="marg">1 King 14 41, 22 3. 2 King 18.4, to 9.</NOTE> were they any whit the better for that? yea, the &s;uffering of them is &s;et up as the Kings fault; it were better to follow <HI>Hezekiah</HI> that took them away. Ma&s;ter <HI>Wommock</HI> allead|geth for the <HI>Service book,</HI> that <HI>Rome</HI> is not demoli&s;hed in the fir&s;t day, &amp; &s;o we alleadge again&s;t it, that good men in mend|ing times, did either &s;ee as far as their <HI>Horizon,</HI> or at lea&s;t as they dur&s;t. So we have more light, and are &s;et upon their &s;houlders, therefore it is both &s;in and &s;hame for us not to &s;ee more, and do more than they did: <HI>Hebeziah</HI> did more than <HI>Jeho&s;aphat,</HI> and <HI>Jo&s;iah</HI> more than they both.</P>
<P>Thirdly, <MILESTONE N="3" UNIT="Object."> it is objected, <HI>that it hath many good things in it;</HI> that is an&s;wered already, <MILESTONE UNIT="Sect."> the <HI>Alcoran</HI> and <HI>Talmud</HI> have many good things in them: yea, the <HI>Apocrypha</HI> Books have many excel|lent truths in them, are they therefore to be pre&s;ented in Gods wor&s;hip.</P>
<P>The fourth objection is from a <HI>more convenient cour&s;e of cor|rectings <MILESTONE N="4" UNIT="Object."> of it, than of ca&s;hiering of it.</HI> For an&s;wer, what King or <MILESTONE UNIT="Sect."> State did ever yet thrive in moyling and toyling them&s;elves, to make clean the Popes leprous &s;tuff, to bring it into the wor|&s;hip of God; but all that ever pro&s;pered in that work, made utter exterpation. Popes will be content to hear of reforma|on, and give order for it to their Cardinals, but they are joy|ned to their Idols,<NOTE PLACE="marg">Ho&s;. 4 17.</NOTE> and God &s;peaks of <HI>Ep<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">raim let them alone.</HI></P>
<P>Secondl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, this is not Gods cour&s;e in reforming of his Hou&s;e&punc; as the rubbi&s;h of the Leprous hou&s;e was to be ca&s;t out into an unclean place, as hath been &s;aid: &s;o polluted pieces of Idolatrous Service,<NOTE PLACE="marg">Rev. 14.13.</NOTE> are not to be brought by any clean&s;ing, into the Hou&s;e of God; God commandeth his
<PB N="65" REF="59">people to throw down the Altars of the <HI>Canaanite:</HI> where under Altars are comprehended all other abominations; they were not to &s;et a new trim upon any of them, but becau&s;e they obeyed not the Lord, they &s;matted for it. Ble&s;&s;ed be God, who hath put it into your hearts, to &s;trike at <HI>Altars, Railes, Pictures, Cro&s;&s;es, and all the Popi&s;h Idols;</HI><NOTE PLACE="marg">Judg 2.2.</NOTE> we are in good hope you will not leave a Popi&s;h Relique in the <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">and, neither in Church or Street, and then we may be &s;ure there &s;hall no <HI>Canaanite</HI> dwell in our Land: this <HI>&s;craping</HI> and <HI>pick|ing</HI> that Ma&s;ter <HI>Wommock</HI> &s;peaks of, will be no better than <HI>paring of the nayles,</HI> and <HI>&s;having of the hair,</HI> which as the Great <HI>Turke</HI> &s;aid of his Army, <HI>will quickly grow again;</HI> yea, and grow again the fa&s;ter too: good medicines in natural things may be extracted out of rancke poy&s;ons, but &s;o cannot pure wor&s;hip out of things polluted, being mans inventions,<NOTE PLACE="marg">E&s;a. 30 22</NOTE> therefore the Prophet <HI>E&s;ay</HI> tells us, that nothing will &s;erve, but the ca&s;ting away of the polluted thing, not clean&s;ing of it.</P>
<P><MILESTONE N="5" UNIT="Object"> The fifth and la&s;t Objection, is from <HI>Acts</HI> of <HI>Parliament,</HI> <MILESTONE UNIT="Sect."> which the <HI>Service-book-men</HI> make their &s;taff of their confi|dence; and yet in truth, being well tryed, it &s;hall be found, that they abu&s;e the &s;tate, and con&s;ciences of men mo&s;t gro&s;ly. Doctor <HI>Hall</HI> and others, &s;trike much on that &s;tring, as <HI>Par|liamentary Acts, peremptory e&s;tabli&s;hment;</HI> yet they make but very har&s;h Mu&s;ique. A man would think that Doctor <HI>Hall,</HI> being a learned Divine, would fir&s;t have laid this <HI>wor&s;hip</HI> of <HI>Liturgy</HI> in the <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">allance of the Sactuary,</HI> and tryed the weight of it there and if it had proved too light, (as &s;urely it would) then to have counted it a piacle again&s;t God and man, to offer to make up the weigh with humane Lawes. I<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> is not unworthy your remembrance, how one of the latter brood of the <HI>Scoti&s;h Prelates,</HI> alledging, or rather mi&s;-alledging before our late Soveraign King <HI>James,</HI> &s;ome <HI>Act of Parliament</HI> for the e&s;tabli&s;hing and maintenance of the <HI>Prelacy,</HI> the King asked a Noble man being by, being a great <HI>Legi&s;t,</HI> an Officer of State, what he thought of tho&s;e <HI>Acts?</HI> The Noble-man replyed, <HI>That it went never well with them, &s;ince their Church-men laboured to be more ver&s;ed in the Acts of Par|liament, than in the Acts of the Apo&s;tles.</HI> But to the matter, for all this cry, we are more than half con&s;ident they &s;hall have but little wooll for the <HI>Service-booke,</HI> from the Acts of
<PB N="66" REF="60">State, when they are well looked into. We know not any colour of confirmation for the <HI>Service-book,</HI><NOTE PLACE="marg">1 <HI>Eliz. c</HI> 7.</NOTE> except that Sta|ture prefixed to it, which how little it maketh for it, let the words of the Statute te&s;tifie, of which we &s;hall &s;et down tho&s;e that are mo&s;t pertinent; for it is needle&s;s to write them all. In the fifth and &s;ixth years of King <HI>Edward</HI> the &s;ixth, an Act was made for the e&s;tabli&s;hing of a Book, cal|led, <HI>The Book of Common-Prayer,</HI> the which was repealed<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n the fir&s;t year of Queen <HI>Mary,</HI> which Statute of repeal was made voyd by this &s;ame Act the fir&s;t year of Queen <HI>Elizabeth;</HI> and that the afore&s;aid Book, with the alterati|ons and additions therein added, &s;hall &s;tand and be; and all <HI>Mini&s;ters</HI> &s;hall u&s;e the &s;aid Book, authorized by <HI>Act of Parliament</HI> in the &s;aid fifth and &s;ixth year of King <HI>Edward</HI> the &s;ixth, and no other. This is the &s;um of the Statute, in relation to the Subject, namely, <HI>What Service-book is it that the Statute e&s;tabli&s;heth;</HI> and for any thing we can &s;ee, there is not one pa&s;&s;age or tittle for confirmation, or e&s;tabli&s;hing any other <HI>Service-book,</HI> but that of King <HI>Edward</HI> the &s;ixth; divers Mini&s;ters in King <HI>James</HI> his time urged with &s;ub&s;cription, an&s;wered the Prelates, <HI>True it was, that if they refu&s;ed, they &s;hould make them&s;elves tran&s;gre&s;&s;ours of the Laws of the King|dome, in &s;ub&s;cribing to another Book than that, e&s;tabli&s;hed by Law:</HI> the Prelates in pre&s;&s;ing this &s;ub&s;cription,<NOTE PLACE="marg">13 <HI>Eliz cap</HI> 12.</NOTE> forced two Statutes, namely, the Statute alleadged by the change of the Book; and al&s;o another Statute requiring no &s;ub&s;cription, but bare|ly to the <HI>Articles of Religion,</HI> which only concern the <HI>Con|fe&s;&s;ion of true Chri&s;tian faith, and the Doctrine of the Sacraments.</HI></P>
<P>Now, to come to further an&s;wer; let us grant by way of Confe&s;&s;ion that there were an Act,<NOTE PLACE="marg">Sect.</NOTE> or Acts for ratifying of the Book, which in <HI>terminis</HI> we cannot &s;ee, (as Statutes u&s;e to be expre&s;&s;ed) yet by the Law of charity and duty, we hold our &s;elves bound to believe, that a State profe&s;&s;ing the truth of Religion would never inact &s;o, for a <HI>Service-book</HI> of mans device, as that it might be a &s;nare to the People of God, ha|ving other ends; as a kind of <HI>uniformity, &s;upply for want of Mini&s;tery, and bringing Papi&s;ts to the Church,</HI> but not to pre&s;s it in the bulke beyond the &s;phear of any mans Con&s;cience, witne&s;s a Rubrick in King <HI>Edward</HI> the &s;ixth his Book; but give it to &s;peak as punctually for the Book as they would
<PB N="67" REF="60">have it, &s;hall it be &s;imply good? for that, it is only in the power of a divine Statute &s;imply to make a thing good; all <HI>Divines, Humani&s;ts</HI> and <HI>Lawyers</HI> that have written on the Lawes, concurr in this <HI>Maxime, Omnium l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">gum inanis cen&s;u|ra, ni&s;i divinae legis imaginem gerant,</HI><NOTE PLACE="marg"><HI>Augu&s;t de Civit. Dei lib.</HI> 9. <HI>Cic. lib.</HI> 3. <HI>de Repub.</HI></NOTE> the power of all Lawes is voyd, except they bear the impre&s;&s;ion of the <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">aw of God: the Orator gives a rea&s;on for it, <HI>Lex divina omnium legum cen|&s;ura,</HI> the divine Law is the &s;tandard of all lawes, yea, a thing evil in it &s;elf e&s;tabli&s;hed by a Law, becometh wor&s;e, as the learned tell us, it becometh <HI>armata inju&s;titia,</HI> an armed in|ju&s;tice, or with <HI>Lactantius</HI> to the &s;ame purpo&s;e,<NOTE PLACE="marg"><HI>Lib</HI> 4 <HI>In&s;t. Lucan lib.</HI> 2. <HI>May.</HI></NOTE> <HI>Legitime inju|rias inferre,</HI> to do in jury in the form of Law, ju&s;t with the Poet, <HI>ju&s;que datum &s;celeri</HI>&mdash; well Engli&s;hed, and licenced.</P>
<P>Which truth al&s;o is cleared from divine Authority: the <HI>P&s;almi&s;t</HI> complaineth of the injurious evil done upon Gods Church and People, aggravating it from this,<NOTE PLACE="marg"><HI>P&s;al.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">4 2<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE> (that is it <HI>was framed by a decree;</HI> which place, the Authour of <HI>Zions Plea,</HI> applieth very pertinently to the <HI>Hierarchy,</HI> proving it to be the Ma&s;ter-&s;in, wherewith the Church and State are pe&s;tered, and for which e&s;pecially, God hath a controver&s;ie with us, becau&s;e it is decreed by a Law; and as a Law for the <HI>Hi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rarchy</HI> proved of no force to keep it up, no more than the late Lawes of <HI>Scot|land</HI> could uphold their <HI>Prelates:</HI> &s;o grant that there were a Law for the <HI>Service-book,</HI> the thing being naught, what could it help it? Within the&s;e hundred years there was a Law in <HI>England,</HI> for the <HI>Popes</HI> &s;uprem<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">cy, &s;ay that were not repealed, &s;tood it either with Rea&s;on, Religion or Loyalty to &s;ubmit unto it? Yea, &s;ome fragments of Laws are yet unrepealed in this Land, that no judicious man will obey: neither have we alleadged tho&s;e evidences upon this &s;u&s;pition to encounter with an Statutes; but to &s;top the mouths of tho&s;e men, who would make the Statute-Law a blind guide, under which their unlawful callings, and &s;uper&s;titious &s;ervice, might march furi|ou&s;ly again&s;t the word of truth.</P>
<P>Now,<NOTE PLACE="marg">Sect.</NOTE> to come to an end (for we are &s;orry we could be no briefer) we will only an&s;wer this <HI>Q<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">aer<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">,</HI> con&s;i&s;ting of the&s;e two heads: Fir&s;t, whether we do approve of any <HI>&s;et prayer,</HI> in a more private way: And &s;econdly, whether we do ap|prove of any <HI>&s;et Litur<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y</HI> in publi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ue? to both the&s;e we an&s;wer ingenuou&s;ly as we think; and for the former, we do think
<PB N="68" REF="61">that parties in their infancy or ignorance, may u&s;e <HI>formes</HI> of <HI>prayer,</HI> well and whole&s;omely &s;et, for helps and props of their imbecility, yea, riper Chri&s;tians may do well to read &s;uch pro|fitable formes, the matter whereof may by &s;etting of their af|fections on edge, prepare and fit them as matter of Meditation the better to Prayer; but for tho&s;e parties &s;o to continue with|out progre&s;s to <HI>conceived Prayer;</HI> were as if children &s;hould &s;till be poring upon &s;pelling, and never learn to read; or, as if children or weak &s;hould &s;till go by hold, or upon cruches &amp; never go right out. We may &s;ay of <HI>&s;et-prayer</HI> u&s;ed for infirmity as <HI>Divines</HI> &s;ay of the <HI>legal Ceremonies,</HI> in the <HI>interim,</HI> that they were tolerable, not nece&s;&s;ary; and &s;o what&s;oever is, or may be &s;aid in the behalf of it, is not &s;o much (as we conceive) for the commendation of it, as for the toleration of it for a time; and for giving &s;atisfaction to &s;crupulous con&s;ciences, for the war|rantable u&s;e of it in ca&s;e of nece&s;&s;ity.</P>
<P>To the &s;econd head;<NOTE PLACE="marg">Sect.</NOTE> for a <HI>&s;et form of Liturgy in publique,</HI> we an&s;wer, that with all the <HI>Reformed Churches</HI> we do allow a <HI>&s;ound form</HI> of <HI>&s;et-liturgy,</HI> as an exampler, or pre&s;ident of our preformance of holy ordinance, but &s;o that none &s;hould tie him&s;elf, or be tied to tho&s;e <HI>Prayers, exhortations,</HI> and other things, in the <HI>Lyturgy,</HI> much le&s;s &s;hould it be violently thru&s;t upon any Mini&s;ter or People; which proves in very deed a li|miting of the &s;pirit, e&s;pecially, in a Mini&s;ter able to pray in &amp; by the Holy Gho&s;t, yea, it a very tran&s;plantation of the E&s;|&s;ence or Nature of Prayer, wherein the words are to follow the affections, and not the affections the words, as it doth in the be&s;t &s;et formes; but for our <HI>Liturgy,</HI> what can be &s;aid for form, or hath been &s;aid, that cannot be &s;aid for the <HI>Popi&s;h Li|turgy,</HI><NOTE PLACE="marg"><HI>Canon</HI> 38.</NOTE> but the clothing it in another tongue? yet this is pre&s;&s;ed under great penalty, upon all the Mini&s;ters; who if they had the tougues of Angels, they &s;hould not pray till every rag &amp; remnant of that be &s;aid. To &s;hut up the bu&s;ine&s;s, if this Li|turgy <HI>aque caput mali,</HI> being the head peece of our evil, be put away,<NOTE PLACE="marg">Act. 13.5.</NOTE> we &s;hould have no more ado about &s;uch a Liturgy, than the Ma&s;ters of the <HI>Synagogue</HI> had, when after the reading of the Law and the Prophets, they de&s;ired <HI>Paul</HI> to preach, where without que&s;tion,<NOTE PLACE="marg">Calvin.</NOTE> as the learned ob&s;erve, Prayer was not wanting.</P>
</DIV2>
<TRAILER>FINIS.</TRAILER>
<PB REF="61">
</DIV1>
</BODY>
</TEXT>
</GROUP>
</TEXT>
</EEBO>
</ETS>
