A
Copy
of
a
Letter
,
Wherein
severall
Exceptions
and
Arguments
,
against
the
imposition
and
use
of
the
Service
Booke
in
the
English
Churches
,
are
set
forth
and
discussed
.
SJR
;
THough
I
am
senseable
of
the
ill
entertainement
which
the
trueth
in
this
particular
hath
found
with
those
who
are
wont
to
slight
the
grounds
which
they
examine
not
,
and
of
the
reproaches
,
injuries
and
dangers
,
whereunto
they
are
exposed
who
beare
witnesse
to
it
,
yet
every
trueth
is
pretious
and
more
worth
then
my
name
,
liberty
or
life
,
which
I
have
good
reason
to
despise
for
his
sake
,
who
hath
emptied
himselfe
of
all
his
Glory
,
and
humbled
himselfe
to
the
death
,
even
the
death
of
the
Crosse
,
for
mee
,
and
therefore
in
assurance
of
your
unfained
Love
of
the
Trueth
,
&
of
Mee
for
the
Trueths
sake
:
to
satisfie
your
earnest
desire
,
I
put
Pen
to
Paper
for
your
help
in
that
Question
,
concerning
the
Liturgie
imposed
upon
the
Churches
,
and
used
by
them
for
solemne
worshippe
in
Assemblies
:
Examine
what
I
write
by
the
Scripture
,
as
in
the
sight
and
feare
of
our
GOD
,
whose
yealousie
is
made
knowen
from
Heaven
against
those
who
presume
to
worshippe
him
by
mens
inventions
and
appoyntments
,
and
if
it
agree
with
the
Scripture
,
receave
it
for
the
Truet
s
sake
,
if
not
,
reject
it
.
AGainst
this
Prayer
Booke
divers
men
have
pleaded
after
a
diffrent
maner
.
First
,
some
Arguments
are
proper
to
the
Separatists
(
quatalis
)
viz.
That
it
is
offered
up
in
a
false
Church
.
Secondly
,
With
a
false
Minister
.
3.
In
the
behalfe
of
the
Subjects
of
the
Kingdome
of
Antichrist
:
these
are
properly
theirs
,
being
the
grounds
whereupon
they
make
a
totall
Separation
from
all
the
Churches
in
this
Land
,
as
no
Churches
of
CHRIST
;
these
I
approve
not
,
yet
note
them
,
that
you
may
see
upon
how
different
grounds
the
same
Position
is
maintained
by
severall
persons
,
and
that
you
may
be
delivered
from
the
prejudice
which
hinders
many
from
receaving
those
trueths
,
because
they
feare
the
reproach
of
Brownisme
.
Secondly
,
there
are
other
grounds
which
are
common
to
all
that
plead
for
the
purity
of
Christs
Ordinaunces
,
and
which
doeth
not
necessarily
inferre
such
Separation
,
but
onely
serve
to
shew
the
unlawfulnesse
of
that
practise
,
and
of
our
communicating
therein
,
to
which
purpose
I
am
to
shew
two
things
:
First
,
What
our
exceptions
are
against
the
Service
Booke
:
Secondly
,
how
just
they
are
.
First
,
the
exceptions
against
it
,
are
;
First
,
That
it
is
devised
by
men
,
(
viz.
)
other
men
whom
God
hath
not
called
to
such
a
work
as
to
invent
formes
of
Prayers
,
which
should
bee
used
by
all
the
Churches
in
a
Land
,
for
their
Prayer
:
Secondly
,
That
it
is
imposed
upon
the
Minister
and
people
of
necessitie
:
Thirdly
,
That
it
is
stinted
both
in
matter
&
words
,
to
be
used
without
variation
:
Fourthly
,
That
it
is
read
out
of
a
Booke
that
is
many
wayes
saulty
and
corrupt
.
Secondly
,
the
justnesse
of
these
exceptions
against
it
,
may
be
declared
by
Reasons
.
The
first
Reason
,
because
God
did
never
commaund
to
use
nor
promise
to
except
such
a
Worship
.
In
which
respect
it
is
a
manifest
breach
of
the
second
Commandement
,
Exod
.
20.
vers
.
4.5.6
.
For
if
the
Booke
of
Prayers
were
means
of
God
worship
,
ordayned
by
God
,
surely
he
would
have
given
some
light
and
ground
for
them
in
his
Word
in
the
olde
Testament
,
if
ever
it
had
been
needfull
to
have
helped
them
with
a
forme
of
publike
Liturgie
,
God
would
have
devised
one
for
them
,
or
have
given
power
to
the
Priestes
and
Levites
to
have
prescribed
one
to
them
,
during
the
minoritie
and
Pedagogie
of
that
Church
.
But
wee
finde
no
syllable
of
any
sucsi
matter
in
all
the
Law
&
the
Prophets
:
what
formes
are
there
mentioned
,
are
but
for
some
speciall
occasions
,
and
commanded
to
the
Church
,
(
which
I
pray
observe
)
not
from
every
ordinary
Church
Officer
,
Priests
and
Levites
,
but
onely
from
the
Prophets
,
who
had
an
extraordinarie
and
immediate
calling
from
God
,
&
who
might
as
well
deliver
for
Scripture
,
Oracles
,
the
trueth
of
God
taught
by
them
,
as
any
formes
of
Prayers
or
Prayses
.
But
we
see
a
Forme
of
blessing
is
appointed
to
be
used
by
Aaron
and
his
Sonnes
,
Numb
.
6.24.25.26
.
Therefore
a
forme
of
prayers
may
by
appointed
to
the
Minister
.
There
is
an
apparant
difference
betweene
Prayer
&
Blessing
,
in
the
sence
of
that
place
;
for
Prayer
is
expressed
from
men
to
God
,
but
blessing
in
the
sence
of
that
place
is
pronounced
from
God
to
Man
,
and
therefore
the
Lord
saith
,
Thus
shalt
thou
blesse
the
Children
of
Israell
,
and
say
unto
them
,
vers
.
2.3
.
not
unto
God
.
And
Solomon
used
a
different
gesture
in
praying
,
and
in
blessing
the
people
,
to
note
the
difference
betweene
them
,
for
in
praying
for
them
he
kneeled
,
1.
Kings
8.4.5
.
but
hee
stood
up
when
he
blessed
the
Congregation
,
vers
.
55.
according
to
the
rule
Deutronomie
10.8
.
Secondly
,
if
that
blessing
were
a
Prayer
,
yet
it
will
not
thence
appeare
that
set
formes
are
lawfull
;
for
there
are
who
give
divers
reasons
to
prove
that
Moses
in
that
place
did
not
prescribe
unto
the
Priests
a
forme
of
wordes
whereunto
they
must
bee
tyed
in
blessing
of
the
people
,
but
only
gave
them
a
rule
or
direction
according
to
which
they
should
blesse
them
,
nor
can
the
contrary
be
proved
from
the
Scripture
.
Thirdly
,
If
it
were
a
stinted
forme
,
yet
it
was
not
devised
by
men
,
but
by
God
himselfe
,
who
commanded
Moses
to
appoint
Aaron
thus
to
blesse
the
people
.
From
Gods
appointing
a
forme
of
words
of
his
owne
devising
,
to
bee
used
in
blessing
of
the
people
in
his
Name
;
it
will
not
therefore
follow
,
that
man
may
appoint
a
forme
of
words
devised
by
other
men
,
to
be
used
by
the
Minister
praying
in
the
name
of
the
Congregation
to
God
.
A
set
Forme
is
used
in
singing
of
Psalmes
;
Ergo
,
it
may
be
used
also
in
Prayer
.
Singing
of
Psalmes
,
and
Praying
,
differ
many
wayes
:
First
,
many
Psalmes
are
for
Instruction
onely
,
wherein
is
not
a
word
of
petition
,
and
those
Psalmes
which
containe
Prayers
,
are
written
for
our
instruction
,
&
serve
to
teach
us
in
what
maner
we
should
pray
on
like
occasions
,
Col.
3.16
.
as
all
Scriptures
were
written
for
our
learning
,
Rom.
15.4
.
and
are
profitable
to
teach
,
2.
Timoth
.
3.16
.
But
as
the
reading
of
them
is
not
the
praying
of
the
Church
,
so
neither
is
the
singing
of
them
,
which
is
but
loud
speaking
as
it
were
in
a
certaine
harmonie
or
tune
:
the
Church
praying
,
for
instance
the
102.
Psalme
,
is
intitled
A
Trayer
of
the
afflicted
,
yet
it
was
not
imposed
or
devised
to
bee
said
by
every
man
for
his
prayer
in
affliction
,
but
it
serves
to
teach
us
in
what
maner
we
should
powre
out
our
complaints
before
the
Lord
in
such
cases
,
and
we
may
,
if
wee
will
,
take
such
expressions
thence
,
as
may
best
suite
with
our
occasions
,
not
stinting
our selves
to
those
words
alone
.
Secondly
,
in
Prayer
,
the
Minister
alone
uttereth
the
wordes
,
the
people
adding
their
Amen
in
the
end
,
1
Cor
.
14.6
.
but
in
singing
,
every
person
in
the
Church
pronounceth
every
word
and
sillable
aloud
,
and
in
a
tune
,
Ergo
,
there
is
a
necessitie
of
having
formes
of
P●almes
set
downe
in
words
,
not
so
of
Prayers
.
Thirdly
,
the
Psalmes
are
parts
of
Scriptures
,
wherein
God
speaketh
unto
us
,
teaching
and
instructing
us
,
&
we
our selves
,
&
one
another
mutually
,
Ephes
.
5.19
.
Collos
.
3.16
.
therefore
it
is
necessarie
to
be
expressed
in
wordes
;
but
in
Prayer
wee
speak
to
God
,
according
to
severall
occasions
.
Fourthly
,
the
Penmen
of
the
Psalmes
were
Prophets
,
extraordinarily
assisted
and
immediatly
by
God
designed
to
that
worke
,
so
are
not
the
Authours
of
the
Liturgie
.
A
set
Forme
of
Prayer
was
appointed
to
bee
used
when
the
Arke
went
forward
,
and
when
it
rested
,
Numb
.
10.34.35.36
.
It
doth
not
appeare
that
it
was
appointed
:
the
Text
saith
,
Moses
sayd
these
words
,
but
not
that
hee
appointed
others
to
say
so
,
whensoever
the
Arke
should
goe
forward
or
rest
.
2.
If
Moses
did
appoint
it
,
yet
that
is
no
warrant
for
us
;
for
Moses
was
a
Prophet
,
and
had
an
immediat
commission
from
God
for
what
hee
appointed
in
the
house
of
God
,
Hebr
.
3.2
.
which
the
Imposers
of
the
Liturgie
can
not
plead
.
3.
This
Prayer
of
Moses
was
but
on
a
particular
occasion
,
and
(
for
ought
I
know
)
not
used
by
others
afterwards
:
for
wee
finde
no
mention
of
it
in
divers
removes
of
the
Arke
in
Iosuas
time
,
Chap.
3.4
.
to
Chap.
8.
and
in
Samuels
time
,
1
Sam
.
4.7
.
and
in
Davids
time
,
2
Sam
.
6.15
.
Now
,
to
plead
for
the
lawfulnesse
of
a
set
Forme
,
devised
and
imposed
by
other
men
,
upon
the
Ministers
to
be
alwayes
used
,
from
a
voluntarie
act
of
Moses
,
used
on
a
particular
occasion
,
but
not
imposed
upon
posteritie
:
what
congruetie
is
therein
,
judge
you
.
Our
Saviour
Christ
hath
given
a
Forme
of
Prayer
to
be
used
by
us
,
Math
.
6.
Luke
11.
therefore
a
Forme
of
Prayer
devised
,
and
imposed
by
other
men
,
upon
the
Minister
,
is
lawfull
.
I
denie
the
Argument
,
for
will
it
follow
that
because
Christ
may
devise
and
impose
a
forme
,
therefore
men
may
doe
it
?
to
parralell
this
with
other
things
,
Christs
ordinance
can
make
the
writings
of
the
Apostles
a
rule
of
Faith
,
can
men
make
another
Scripture
?
or
can
they
appoint
their
Homelies
to
be
used
&
read
in
the
Churches
as
the
Prophets
&
Apostles
did
their
writings
?
Indeed
,
such
a
pretence
is
put
upon
their
Hommelie
or
Exhortation
,
added
to
the
prayers
appointed
for
the
last
publike
Fasts
,
that
as
the
Apostles
wrote
certaine
Epistles
,
which
they
caused
to
be
read
in
the
Churches
,
so
certaine
Apostolicall
men
,
had
written
this
Exhortation
,
&c.
You
may
reade
the
words
in
the
Booke
whereunto
I
referre
you
,
not
having
it
at
hand
.
Now
if
this
Title
(
viz.
)
as
Apostolicall
men
,
they
pleade
their
right
to
prescribe
formes
to
the
Churches
,
let
them
shew
the
signes
of
Apostles
,
viz.
that
they
have
heard
and
seene
Christ
as
the
Apostles
did
,
Acts
1.21.22
.
and
22.14
.
1
Iohn
1.1.2
.
that
they
have
an
immediate
calling
,
not
of
man
,
nor
by
man
,
but
of
Christ
,
Gallat
.
1.1
.
Thirdly
,
that
they
have
a
generall
commission
to
goe
forth
into
all
the
world
,
to
plant
Churches
,
and
are
qualified
with
the
gifts
of
tongues
,
&c.
for
that
purpose
,
Matt
.
28.19
.
Fourthly
,
that
they
have
infallible
assistance
of
the
spirit
in
all
things
they
impose
upon
the
Churches
,
and
Christs
commaund
for
the
things
which
they
teach
men
to
observe
and
to
doe
,
as
the
Apostles
had
,
Acts
15.28
.
Iohn
16.13
.
Matth
.
28.20
.
if
not
,
they
will
be
found
false
Apostles
,
Revel
.
2.2
.
and
must
renounce
that
plea
,
else
both
their
office
&
impositions
are
to
be
rejected
as
Antichristian
.
Againe
,
Christ
can
appoint
Sacraments
which
men
cannot
doe
,
yet
these
who
presume
to
devise
a
Liturgie
for
all
the
Churches
,
are
so
bould
also
as
to
obtrude
upon
them
teaching
signes
,
viz.
significant
ceremonies
,
as
if
the
Sacraments
which
Christ
hath
appointed
,
were
not
sufficient
for
that
purpose
,
in
which
respect
the
Churches
ought
the
more
resolutely
to
set
themselves
against
all
humane
devises
&
incroachements
in
the
matters
of
Religion
,
lest
a
newe
rule
of
Faith
in
time
be
devised
and
imposed
by
men
,
as
it
is
in
the
Papacie
.
Secondly
,
what
if
this
forme
be
not
imposed
by
our
Saviour
,
to
the
end
that
beleevers
should
be
tyed
onely
to
those
words
in
prayer
,
as
indeed
it
is
not
,
as
wee
shall
an
one
shew
,
in
answere
of
the
first
objection
,
of
the
second
particular
,
in
the
third
Reason
:
Will
this
at
all
countenance
the
impositions
of
the
Liturgie
upon
the
Churches
?
not
at
all
.
A
second
Reason
:
because
it
is
Gods
Ordinance
that
the
Churches
should
bee
edefyed
by
their
gifts
who
minister
unto
thē
,
&
that
in
Prayer
aswell
as
in
Preaching
,
which
I
prove
in
this
Order
;
First
,
that
Prayer
and
Preaching
in
the
Church
are
two
especiall
duties
of
the
Minister
,
Acts
6.2.4
.
where
Praying
,
could
not
bee
reading
Prayers
out
of
a
Booke
,
as
neither
could
the
Ministery
of
the
Word
,
be
reading
of
an
Homilie
,
for
to
serve
Tables
,
would
not
hinder
them
from
eyther
of
these
.
Secondly
,
Christ
fitteth
all
his
servants
with
gifts
for
the
whole
worke
of
the
Ministri
,
Ephes
.
4.8.11.12
.
2
Cor
.
3.5.6
.
he
that
hath
made
them
able
ministers
of
the
new
Testament
,
hath
enabled
them
to
pray
,
as
well
as
to
Preach
by
their
owne
gifts
;
For
,
Prayer
is
an
ordinance
of
the
new
Testament
as
well
as
Preaching
,
and
they
are
made
able
thereunto
,
not
by
shewing
the
sufficiency
of
other
men
,
whose
Prayer
they
read
,
but
their
sufficiency
is
of
God
,
enabling
themselves
;
so
that
,
if
any
be
not
gifted
for
those
workes
,
the
Worde
doth
not
warrant
the
having
of
them
for
Ministers
of
Christ
,
if
they
be
endued
with
gifts
fit
for
those
workes
,
the
Word
doth
not
warrant
the
prescribing
to
them
stinted
Prayers
or
Homelyes
,
and
why
may
they
not
as
lawfully
commaund
them
to
Preach
by
reading
of
Homelies
,
as
to
pray
by
reading
of
the
Liturgie
?
Thirdly
,
The
mastifestation
of
the
spirit
,
every
gift
in
declaring
whereof
the
spirit
is
manifested
,
is
given
not
onely
to
some
men
that
lived
in
former
times
,
but
to
every
man
,
much
more
to
the
man
of
God
to
profit
with
all
,
1
Cor
.
12.7
.
For
what
is
there
sayd
of
extraordinarie
gifts
,
holdes
by
proportion
in
all
gifts
,
especially
Ministeriall
:
but
what
Ministerial
gift
is
exercised
and
manifested
in
reading
Prayers
,
which
every
childe
of
12
or
13
yeares
olde
,
is
sufficiently
able
to
doe
.
Reading
of
Scripture
is
a
Ministeriall
dutie
,
and
therefore
why
not
reading
of
Prayers
also
?
Between
publike
reading
of
Scriptures
,
&
publike
reading
of
Prayers
,
there
are
at
least
two
differences
.
First
,
the
publike
reading
of
Scripture
is
Gods
Ordinance
,
(
so
is
not
the
other
:
)
The
reading
of
the
Law
and
Prophets
is
mentioned
as
parts
of
Gods
publike
worshippe
,
Acts
13.15
.
But
there
is
no
mention
from
Moses
to
Christ
,
of
any
Liturgie
devised
by
man
,
which
might
not
have
beene
consealed
,
if
it
had
bene
for
the
edification
of
the
Church
,
to
set
up
such
meanes
of
Gods
worshippe
as
Liturgies
read
publikely
for
the
Prayers
of
the
Church
.
Secondly
,
Reading
of
Scriptures
simply
considered
in
it selfe
,
in
the
publike
Assembly
,
is
not
the
proper
worke
of
the
Minister
,
but
may
be
done
by
any
member
,
whom
the
Church
shall
appoint
thereunto
,
though
hee
be
no
Minister
,
as
the
maner
is
in
the
Reformed
Churches
beyond
the
Seas
,
but
the
reading
ofte
whole
Liturgie
is
not
permitted
to
every
man
,
but
only
such
as
are
made
Ministers
by
the
Prelates
:
now
seeing
they
make
such
account
of
this
peece
of
service
,
as
appropriate
it
to
the
Minister
to
read
the
Liturgie
,
and
to
binde
him
so
strictly
to
the
use
of
it
,
as
they
doe
,
it
concernes
both
Ministers
and
People
,
to
see
that
it
be
warranted
by
the
Worde
so
to
be
used
in
the
Churches
.
The
reading
of
the
Liturgie
,
hinders
not
the
use
of
their
owne
gifts
afterwards
in
the
Pulpit
.
If
the
Worde
enjoynes
the
exercise
of
his
owne
gift
in
Prayer
as
well
as
in
Preaching
,
&
doth
not
give
warrant
to
the
introducing
of
any
other
formes
,
by
mens
devise
and
appoyntment
,
wee
must
be
carefull
as
not
to
take
from
the
Word
any
ordinance
of
God
,
so
not
to
adde
to
the
Word
,
as
meanes
of
worshipping
God
by
the
devises
&
appointment
of
men
.
2.
If
they
may
limit
them
in
the
Deske
,
why
not
in
the
Pulpit
also
?
3.
The
Canon
also
stintes
them
accordingly
a
forme
alwayes
to
be
used
in
the
Pulpit
,
see
Canon
55.
as
well
as
in
the
Deske
,
&
in
Norwitch
Diocesie
that
forme
is
pressed
upon
the
Minister
in
the
Pulpit
,
and
Canonicall
obedience
binde
them
thereunto
,
who
have
yeelded
themselves
to
be
governed
by
these
Canons
&
Constitutions
,
so
that
at
last
the
Church
will
come
to
be
wholy
deprived
of
the
profit
of
their
Ministers
gifts
,
and
Christ
of
the
honour
of
them
:
for
who
sees
not
that
the
imposing
of
Prayers
devised
by
other
men
upon
the
Churches
,
to
be
used
by
all
Ministers
ordinarily
for
theirs
&
the
Churches
Prayer
,
doth
much
derogate
from
the
honour
,
fruit
,
and
benefite
of
Christs
Ascension
into
Heaven
,
&
from
the
love
,
care
,
&
bounry
that
he
hath
,
and
shewes
continually
to
his
Church
upon
Earth
,
giving
gifts
to
men
,
for
the
worke
of
the
Ministerie
,
and
the
profite
of
the
Churches
,
Ephes
.
4.8
.
and
the
13.
1
Cor
.
12.4.5.6
.
with
Mat
.
28.20
.
The
third
Reason
:
Because
God
hath
appointed
other
helpes
for
Prayer
,
(
which
are
sufficient
without
this
.
)
First
particular
,
the
holy
Ghost
is
given
to
teach
us
to
pray
as
wee
ought
,
Rom.
8.26
.
the
Spirit
helpes
our
infirmities
,
who
knowes
not
how
to
pray
as
wee
ought
.
How
doth
it
that
?
not
by
a
Booke
in
reading
,
whereof
the
Minister
offers
up
his
owne
,
and
the
Churches
Prayer
to
God
,
(
for
that
will
rather
helpe
them
to
more
infirmities
,
and
lesse
abillities
in
Prayer
)
but
it self
makes
requests
:
first
,
it
provekes
us
to
pray
,
and
tels
us
as
it
were
within
,
what
we
should
pray
,
or
frameth
such
desires
within
us
,
by
which
wee
request
God
,
as
Expositers
,
of
the
best
note
,
interpret
that
place
.
A
Prayer
made
by
others
,
and
read
out
of
a
Booke
,
may
be
sayd
to
be
made
by
the
spirit
of
God
:
First
,
because
it
assisted
him
that
made
the
Prayer
:
Secondly
,
because
the
spirit
stirreth
up
his
affections
who
reades
the
Prayers
.
This
Objection
the
Apostle
seemes
to
prevent
when
hee
saith
,
The
Spirit
it selfe
makes
requests
for
us
,
viz.
the
spirit
alone
,
either
immediately
(
or
by
meanes
sanctified
and
ordained
by
himselfe
)
makes
requests
for
us
,
viz.
who
set
our selves
to
pray
(
though
with
many
infirmities
)
which
also
the
worde
following
intimates
,
when
hee
gives
this
for
the
reason
,
why
the
spirit
helpes
our
infirmities
,
for
(
saith
hee
)
Wee
know
not
how
to
pray
as
wee
ought
.
But
if
such
read
Liturgies
were
fufficient
,
it
might
bee
sayd
,
though
wee
know
not
how
to
pray
as
wee
ought
,
yet
those
that
made
the
Liturgie
knew
how
to
pray
,
and
wee
pray
their
prayers
;
whence
it
will
follow
,
that
it
is
not
sufficient
to
the
intent
of
that
place
,
that
others
were
assisted
in
making
the
Prayers
which
were
read
,
and
that
our
affections
be
stirred
up
in
reading
those
Prayers
,
unlesse
our
understanding
be
directed
,
and
our
affections
quickned
by
the
holy
Ghost
,
to
expresse
by
our
owne
gifts
,
our
owne
requests
when
we
pray
for
others
,
or
for
our selves
,
and
that
this
is
the
true
meaning
of
praying
in
the
spirit
,
&
in
the
holy
Ghost
,
will
appeare
in
Gallat
.
4.6
.
Ephes
.
6.18
.
Iude
vers
.
20.
1
Cor
.
14.
The
Prayer
of
the
Minister
is
devised
by
man
,
viz.
himselfe
,
and
the
people
are
limited
by
his
Prayer
,
as
much
as
by
a
Booke
forme
.
The
Question
is
not
of
Prayer
devised
by
a
mans
selfe
,
or
of
limitting
the
spirit
in
the
people
,
but
of
Prayer
devised
by
others
,
and
imposed
,
and
of
limitting
the
spirit
of
the
Minister
;
the
first
is
lawfull
,
the
second
sinfull
:
for
a
man
to
devise
his
owne
Prayer
is
a
dutie
,
1
Cor
.
14.15
.
but
to
take
up
for
his
Prayer
the
devises
of
other
men
,
&
to
be
bound
to
a
constant
use
of
them
ordinarily
,
is
no
where
warranted
.
Again
,
that
the
spirit
of
the
people
should
joyne
with
the
Ministers
spirit
in
Prayer
is
an
ordinance
of
Christ
,
who
ordereth
no
more
to
their
parts
in
that
case
then
to
joyne
with
him
,
and
so
testifie
it
by
saying
Amen
,
1
Cor
.
14.16
.
and
therefore
it
cannot
be
properly
said
,
that
the
spirit
is
limitted
by
his
owne
ordinance
,
but
when
the
spirit
of
the
Minister
is
streightened
by
formes
prescribed
to
him
by
men
without
Gods
ordinance
and
appointment
,
then
the
spirit
is
limitted
,
and
stinted
indeed
.
If
the
Minister
prayes
by
a
forme
of
his
owne
devising
,
his
spirit
is
thereby
stinted
,
why
may
it
not
as
well
be
stinted
by
booke
prayer
imposed
?
Although
it
be
not
safe
for
a
Minister
to
limit
himselfe
to
one
form
of
prayer
alwayes
,
though
devised
by
himselfe
,
yet
the
people
may
more
safely
joyne
with
him
in
that
then
in
the
other
:
for
two
Reasons
.
First
,
because
that
Prayer
,
being
devised
by
himselfe
,
is
an
exercise
of
his
gift
in
a
measure
,
and
his
defect
in
not
exercising
it
so
much
as
hee
should
,
is
his
owne
personall
sinne
.
Secondly
,
because
it
is
not
by
mans
authoritie
imposed
upon
him
to
use
that
forme
,
but
voluntarilie
taken
up
of
himselfe
,
in
which
case
,
first
they
subject
not
themselves
to
mans
ordinance
in
Gods
worship
,
as
they
doe
in
the
other
.
Secondly
,
he
may
the
next
day
alter
his
forme
,
(
for
ought
the
people
knowes
)
seeing
he
is
free
to
use
it
or
not
,
but
in
the
other
case
,
they
know
no
other
Prayer
can
be
expected
by
the
people
,
or
may
be
used
by
the
Minister
,
then
their
Liturgie
.
If
a
forme
were
not
imposed
,
but
every
Minister
were
left
unto
his
owne
way
,
great
inconveniencie
would
follow
.
First
,
you
see
the
Ministers
exercise
their
owne
gifts
in
Prayer
in
the
Pulpit
,
without
any
inconveniencie
following
upon
it
:
shew
a
reason
why
it
is
more
inconvenient
for
them
to
take
that
libertie
when
they
reade
in
the
Deske
,
then
when
they
preach
in
the
Pulpit
?
Secondly
,
this
objection
casts
an
imputation
upon
Christ
and
the
Scripture
,
as
not
having
sufficiently
provided
against
inconveniencies
in
Gods
worship
.
Thirdly
,
if
none
bee
admitted
to
the
Ministry
,
but
those
whose
fitnesse
for
the
worke
of
the
Ministrie
is
sufficiently
knowen
according
to
Christs
ordinance
,
this
inconveniencie
need
not
to
bee
feared
.
A
second
particular
:
the
Scripture
holdes
forth
the
forme
of
Prayer
,
given
by
Christ
our
Lord
,
for
a
rule
and
patterne
according
to
which
our
Prayer
should
be
framed
,
Matth
.
6.9
.
Luke
11.1.4
.
and
therefore
men
cannot
adde
other
formes
hereunto
by
their
appointment
,
without
injury
and
dishonour
to
Christ
our
Lord
:
for
will
it
not
lay
an
imputation
of
imperfection
upon
the
Rule
,
and
upon
Christ
,
as
not
sufficiently
provided
for
his
Church
?
If
a
forme
devised
and
appointed
by
men
be
good
,
seeing
he
hath
left
not
rule
for
it
in
the
Scripture
,
which
should
perfectly
furnish
the
man
of
God
to
every
good
worke
,
2.
Tim
.
3.16
17.
&
is
written
to
this
end
among
others
,
that
wee
may
know
how
wee
ought
to
behave
ourselves
in
the
house
of
God
.
1.
Tim
.
3.15
.
1
Tim
.
6.13
14.
&
therefore
what
is
there
in
taught
must
be
kept
without
spot
unrebukeable
,
to
the
appearing
of
Christ
,
Deut
.
9.2
.
and
●2
.
32
.
Iosua
1.
●
.
Prov.
30
5.6
.
Gall
.
3.
●●
.
without
adding
thereto
,
or
deminishing
from
it
,
Rev
22.13
.
&
that
under
a
dreadfull
penalty
denounced
against
those
who
shall
presume
to
doe
otherwise
.
First
Objection
,
Christs
appointing
a
forme
,
seemes
to
give
allowance
to
formes
devised
by
other
men
,
for
it
shewes
,
that
a
Prayer
not
devised
by
a
mans
selfe
,
may
be
offered
up
to
God
for
a
mans
owne
Prayer
,
and
if
that
be
so
,
why
may
not
other
men
devise
a
forme
of
Prayer
,
and
impose
it
upon
all
the
Churches
to
be
used
in
the
publike
Assemblies
?
If
Christ
had
appointed
this
forme
to
be
used
when
we
pray
,
as
the
wordes
seeme
to
intimate
,
Luke
11.2
.
It
will
not
thence
follow
that
men
may
devise
and
impose
their
formes
,
but
those
2.
things
will
follow
upon
it
:
First
,
that
men
must
see
that
Christs
forme
be
used
in
the
Church
when
they
pray
.
Secondly
,
that
no
man
presume
to
impose
another
forme
of
other
mens
devising
upon
the
Churches
;
for
instance
,
suppose
God
had
appointed
Aaron
blesse
the
people
alwayes
in
that
forme
of
words
,
spoken
of
Numbers
the
6
Chapter
,
it
would
thence
have
followed
,
that
Moyses
must
see
to
it
that
Aaron
used
that
forme
,
&
might
not
suffer
him
to
impose
any
other
forme
of
words
to
be
used
by
the
Priests
,
in
blessing
the
people
,
Prayer
was
typed
by
the
insence
or
perfume
,
which
every
Morning
and
Evening
was
burnt
before
the
Lord
,
Exod
.
30.7.8
.
compared
with
Psalm
.
241.2
.
Now
,
when
the
Lord
had
devised
&
appointed
a
perfume
,
all
men
are
forbidden
to
make
a
composition
like
that
perfume
,
Exod
.
30.35.37
.
so
if
it
could
be
proved
,
that
Christ
had
made
that
forme
for
a
Prayer
to
be
used
by
the
Churches
,
and
by
beleevers
,
alwayes
when
they
pray
,
thē
the
offering
up
of
any
other
Prayers
(
made
by
others
)
or
of
our
own
devising
,
would
seeme
to
be
as
unlawfull
,
as
the
offering
of
strange
insence
,
Exod
.
30.9
.
Secondly
,
though
it
be
true
that
Christ
give
us
libertie
to
use
that
for
a
Prayer
,
being
uttered
with
understanding
,
yet
his
purpose
is
thereby
to
direct
us
how
to
frame
all
our
Prayers
,
and
not
to
tye
us
to
say
over
these
words
for
our
Prayers
,
as
may
appeare
by
these
reasons
:
First
,
because
all
the
circumstances
in
both
the
Evangelists
,
doth
lead
us
to
understand
it
thus
,
for
in
Mathew
it
is
part
of
Christs
Sermon
,
wherein
hee
shewes
,
how
Almes
,
&
Fastings
,
&
Prayer
,
are
to
be
used
aright
without
Ambition
,
Hypocrisie
,
Babbling
:
and
in
Luke
hee
shewes
them
how
to
come
to
God
in
Prayer
,
as
Friends
to
their
Friends
,
as
Children
to
their
Parents
,
asking
Bread
,
Fish
,
&c.
and
making
their
requests
knowne
to
God
,
according
to
particular
wants
in
Faith
,
Hope
,
Love
,
&c.
Secondly
,
because
the
two
Evangelists
doth
not
tye
themselves
to
the
same
wordes
,
or
number
of
wordes
,
in
recording
that
forme
of
Praier
which
may
seeme
to
be
ordered
by
a
speciall
providence
,
to
prevent
this
conceit
,
for
if
wee
be
tyed
to
these
wordes
which
Christ
uttered
,
which
Evangelist
shall
wee
follow
?
Thirdly
;
because
the
Apostles
did
not
bind
themselves
to
those
words
,
but
used
others
,
according
to
their
severall
occasions
,
and
taught
the
Churches
to
whom
they
wrote
(
not
)
to
say
over
those
wordes
,
but
according
to
their
necessities
and
occasions
,
to
shew
their
requests
unto
God
,
in
all
maner
,
prayer
,
and
supplication
in
the
spirit
,
&c.
But
if
Christ
had
tyed
us
to
the
use
of
those
words
,
in
that
number
and
order
,
then
it
would
bee
a
sinne
to
pray
at
any
time
without
using
those
wordes
,
for
hee
saith
,
When
you
pray
,
say
our
Father
.
To
conclude
this
passage
:
If
Christ
,
who
is
the
Lord
and
Lawgiver
to
the
Church
,
and
knowing
the
minde
of
his
Father
,
was
able
to
frame
a
perfect
and
absolute
Prayer
for
his
Church
,
yet
did
not
holde
it
meet
to
tye
his
people
to
those
wordes
alwayes
which
himselfe
devised
,
but
left
the
Churches
free
therein
;
much
lesse
may
any
man
impose
their
devised
formes
to
be
used
of
necessitie
,
ordained
in
the
Churches
.
Iohn
taught
his
Disciples
to
pray
,
Luke
11.1
.
therefore
stinted
Liturgies
are
lawfull
.
It
doth
not
appeare
in
the
Scripture
,
how
Iohn
taught
his
Disciples
to
pray
,
whether
by
giving
them
some
rules
&
directions
,
what
petitions
they
should
put
up
,
and
in
what
maner
,
or
by
composing
a
forme
for
them
;
if
the
former
be
meant
,
so
may
any
man
teach
another
to
pray
,
&
those
that
have
the
education
,
&
instructing
of
oth●rs
,
ought
to
teach
those
under
their
charge
,
but
that
wil
give
no
countenance
to
set
formes
,
wherof
the
question
is
.
Againe
,
suppose
that
Iohn
did
propound
some
maner
or
forme
of
Prayer
for
the
private
use
of
his
Disciples
,
yet
it
doth
not
serve
to
justifie
the
Liturgie
in
question
:
For
,
first
,
the
times
are
not
alike
,
for
Religion
among
the
Iewes
,
was
then
so
decayed
,
that
it
is
most
probable
that
there
were
but
few
which
held
the
right
order
of
Prayer
.
Secondly
,
the
promised
Redemption
being
then
at
hand
,
it
was
necessarie
that
the
mindes
of
the
faithfull
should
be
stirred
up
to
hope
and
desire
of
the
same
;
now
,
suppose
Iohn
,
into
divers
places
of
Scripture
,
did
fit
some
Prayer
to
the
time
,
and
to
the
spirituall
kingdome
of
Christ
,
which
hee
now
began
to
reveale
,
what
is
this
to
our
times
,
who
have
a
forme
of
Prayer
sufficient
for
our
direction
and
helpe
,
this
way
taught
by
Christ
himselfe
,
which
they
wanted
in
Johns
time
,
else
I
beleeve
Iohn
would
have
spared
his
paines
in
in
this
,
and
have
referred
them
thereunto
?
Secondly
,
the
maner
of
propounding
them
is
not
alike
;
for
,
Iohn
indeed
taught
his
Disciples
how
to
pray
in
private
,
but
did
not
tye
them
to
those
very
words
without
variation
,
which
may
be
thus
evinced
:
Christ
taught
his
Disciples
to
pray
as
Iohn
taught
his
,
but
Christ
did
not
so
tye
his
Disciples
,
as
hath
beene
proved
:
therefore
Iohn
did
not
his
:
and
who
can
prove
that
Iohn
prescribed
them
to
use
his
words
at
all
,
for
hee
might
give
them
a
forme
of
words
which
they
were
not
to
use
for
their
prayers
,
but
to
learne
from
thence
how
to
order
their
owne
prayers
?
and
so
the
Psalmes
,
which
are
Prayers
,
serve
to
teach
us
how
to
pray
in
like
cases
,
Col.
3.16
.
&
many
Prayers
,
printed
by
good
men
,
may
be
used
by
those
that
are
ignorant
,
to
sh●w
them
how
their
Prayers
should
be
framed
,
provided
that
they
tye
not
themselves
to
use
those
formes
for
their
daily
prayers
;
but
the
Liturgie
,
in
question
,
limits
all
the
Churches
to
one
forme
to
bee
used
of
necessitie
every
Lords
day
for
their
publike
prayers
.
Thirdly
,
the
matter
of
them
is
not
alike
,
for
Iohn
taught
his
Disciples
to
pray
for
such
things
as
agreed
with
the
minde
of
God
in
the
Scripture
,
else
Christ
would
have
witnessed
against
that
evill
,
and
not
have
taught
the
Disciples
to
pray
as
Iohn
taught
his
,
but
the
Liturgie
in
question
,
imposeth
such
Prayers
upon
the
Churches
,
wherewith
a
Beleever
cannot
joyne
in
faith
,
as
shall
be
shewed
in
the
sixth
Reason
.
Other
Reformed
Churches
have
formes
:
Ergo
,
they
are
lawfull
.
First
,
wee
are
not
to
consider
what
other
Churches
doe
,
but
what
they
ought
to
doe
,
and
what
the
Primitive
Churches
,
planted
by
the
Apostles
,
did
;
who
are
patternes
to
them
and
us
.
Secondly
those
formes
are
not
imposed
upon
all
the
Congregations
of
necessitie
,
to
be
used
as
these
are
,
but
are
left
free
,
as
appeares
in
the
Libertie
they
take
in
that
particular
without
rebuke
in
the
Low
Countryes
.
Publike
Prayers
offered
up
by
the
Minister
in
Church
Assemblies
,
must
be
framed
according
to
the
present
and
severall
occasions
of
the
Church
and
people
of
God
,
(
as
also
mens
private
Prayers
ought
to
be
ordered
)
which
can
not
be
done
when
men
are
stinted
to
those
formes
:
for
instance
,
the
Church
prayed
according
to
the
occasion
,
when
one
was
to
bee
left
in
the
place
of
Iudas
,
Actor
.
1.34
.
and
when
the
Apostles
had
beene
threatened
by
the
Counsell
,
Acts.
4.24
.
and
when
Peter
was
in
prison
,
Acts
12.5
.
In
like
maner
Paul
intreats
the
helpe
of
their
prayers
in
requests
suteable
to
this
occasion
,
Rom.
15.30.31.32
.
2.
Thess.
3.12
.
and
this
is
implyed
when
all
Beleevers
are
called
upon
to
watch
unto
prayer
,
1.
Pet
.
4.7
.
In
the
Liturgie
there
are
prayers
for
many
occasions
,
as
,
change
of
Weather
,
times
of
Warre
,
Pestilence
,
Famine
,
Visitation
of
the
sicke
,
Marriage
,
&c.
Yet
there
are
many
other
occasions
of
particular
use
for
that
Congregation
,
&
for
others
,
which
that
Booke
points
not
at
;
as
,
the
choosing
of
Officers
;
as
,
Pastors
,
Teachers
,
Elders
and
Deacons
,
by
the
Church
,
and
many
other
cases
,
wherein
the
Church
should
meet
together
,
according
to
Christs
ordinance
,
beside
those
mentioned
in
the
Text
of
Scripture
before
alledged
.
For
proofe
of
this
fourth
Reason
,
none
of
which
occasions
are
fitted
with
any
Prayer
in
the
Liturgie
.
2.
Those
occasions
whereunto
some
Prayers
are
fitted
,
should
be
expressed
by
the
Minister
in
such
words
as
may
have
reference
to
the
severall
states
&
conditions
of
their
severall
Congregations
respectively
,
which
is
parte
of
their
watching
over
their
flocke
,
but
the
Booke
doth
not
this
,
nor
can
doe
it
.
Because
the
worship
of
God
,
by
that
stinted
forme
whereof
our
question
is
,
is
the
devise
of
Antichrist
,
it
being
neerer
prescribed
or
used
in
the
primative
Churches
planted
by
the
Apostles
,
and
recorded
in
Scripture
,
but
as
the
mistery
wrought
to
a
greater
height
in
declining
times
of
the
Church
,
it
was
receaved
by
little
and
little
,
till
at
last
it
came
to
be
compleatly
framed
,
strictly
injoyned
,
and
every
where
used
in
the
Papacy
,
as
serving
to
maintaine
superstition
,
and
a
dumbe
Idoll
,
reading
ministery
;
and
to
nourish
people
in
ignorance
of
the
nature
and
right
use
of
Prayer
:
the
Masse
Booke
is
in
Latine
,
this
Liturgie
Booke
is
in
English
;
the
Masse
Booke
hath
all
the
Prayers
this
Liturgie
hath
,
and
some
more
;
other
differences
I
know
not
betweene
them
.
Therefore
King
Edward
the
sixth
in
his
Letter
to
the
Devonshire
men
,
to
convince
them
,
that
their
Liturgie
was
none
Service
,
tels
them
,
That
it
is
no
other
but
the
olde
,
&
the
selfe
same
words
in
English
which
were
in
Latine
,
save
a
few
things
taken
out
,
which
were
so
fonde
that
it
was
a
shame
to
heare
them
in
English
:
and
King
Iames
in
a
Speech
of
his
in
Scotland
,
sayd
,
That
their
English
Liturgie
was
an
ill
sayd
Masse
,
and
this
is
made
the
first
of
the
exceptions
against
the
Common
Prayer
Booke
,
which
were
briefly
added
too
,
in
the
Abridgement
,
that
it
appointed
a
Liturgie
,
which
in
the
whole
matter
&
form
thereof
,
is
too
like
unto
the
Masse
Book
.
But
the
wordes
and
Petitions
are
good
in
those
Prayers
,
therefore
the
Booke
may
be
lawfully
used
.
Not
all
the
words
and
Petitions
are
good
,
as
will
be
shewed
in
the
sixth
Reason
.
Secondly
,
good
words
expressing
good
Petitions
,
are
not
sufficient
to
prove
that
their
Prayers
are
good
:
For
,
first
,
a
Prayer
may
be
good
without
words
,
as
the
mentall
Prayer
of
Annah
,
1
Sam
.
1.12.15
.
Secondly
,
In
vocall
Prayer
more
is
required
to
make
it
good
thē
good
words
,
viz.
Among
other
things
,
this
,
that
it
proceed
from
the
ability
which
the
spirit
of
God
bestowes
on
him
who
utters
the
words
to
fit
his
requests
,
to
the
present
occasion
,
Iohn
4.24
.
1
Cor
.
14.15.16
.
1
Pet
.
4.7
.
Some
of
those
Exiled
in
Queene
Maryes
dayes
,
for
witnessing
against
Antechrist
,
pleaded
for
this
Liturgie
in
Franckeforde
,
&
in
the
beginning
of
the
Reformation
,
godly
men
approved
it
,
and
rejoyced
in
it
,
and
since
,
holy
men
have
used
&
defended
it
,
therefore
it
may
lawfully
bee
used
.
First
,
I
deny
the
Argument
,
more
particular
and
distinctly
I
answere
:
First
,
that
the
Booke
then
pleaed
for
,
was
made
in
Edward
the
sixts
time
,
and
against
it
Mr.
Knox
and
others
witnessed
in
Frankeford
;
yea
,
though
his
life
was
indangered
thereby
,
and
the
loosing
of
his
estate
followed
upon
it
;
yet
he
would
not
receave
it
into
the
Church
,
though
some
pleaded
for
it
,
who
were
not
so
troughly
purged
from
all
Antichristian
leaven
,
as
was
to
bee
wished
,
though
they
witnessed
a
good
confession
against
the
Masse
,
and
Transsubstantiation
,
&c.
Secondly
,
In
the
beginning
of
the
Reformation
,
godly
men
rejoyced
not
so
much
in
the
Prayers
,
as
that
the
worship
of
God
was
celebrated
in
our
owne
Language
,
whereas
before
it
was
in
Latine
,
which
few
understood
.
Thirdly
,
holy
mens
using
and
defending
it
in
these
dayes
,
doth
not
prove
it
more
lawfull
then
Poligamy
and
the
taking
of
Concubines
,
was
to
the
Fathers
before
Christ
,
which
they
used
and
were
ready
to
defend
,
if
any
had
spoken
against
it
:
in
those
dayes
,
the
holy
Apostles
are
not
to
be
followed
otherwise
then
as
they
follow
Christ
,
1
Cor
.
11.1
.
The
Iewes
at
Antioch
and
Barnabas
was
missed
by
following
Peters
practise
,
though
a
Pillar
in
the
Church
without
a
Rule
,
Gal.
2.13
.
Fourtly
,
In
the
time
of
ignorance
God
passed
them
by
,
and
us
also
.
But
now
he
admonisheth
all
men
,
to
whom
the
trueth
is
revealed
,
to
repent
,
Acts
17.30
.
The
Prayer
Booke
in
question
,
is
corrupt
in
many
things
:
First
,
the
matter
of
some
Petitions
,
is
such
as
wee
cannot
say
Amen
to
it
in
faith
,
as
may
be
instanced
insome
Collects
,
as
to
instance
ne
or
2.
for
a
taste
.
In
the
Collect
on
the
12.
Sunday
after
Trinity
,
is
prayed
,
that
God
would
forgive
us
those
things
whereof
our
consciences
are
afraid
,
&
to
give
unto
us
that
our
prayers
dare
not
presume
to
aske
.
In
the
Collect
for
Innocents
day
,
it
is
said
:
Almighty
God
,
whose
prayse
this
day
the
young
Innocents
thy
witnesses
have
confessed
,
and
shewed
forth
,
not
in
speaking
,
but
in
dying
:
And
in
one
of
the
Collects
to
bee
used
for
Morning
Prayer
every
Lords
day
,
you
pray
for
Bishops
and
Curates
,
and
all
Congregations
committed
to
their
charge
:
Now
,
if
Congregations
be
not
committed
to
Diocesan
Bishops
,
as
they
say
they
are
,
(
pure
Divines
)
and
if
Pastors
of
Churches
bee
not
their
Curates
in
all
the
Congregations
,
or
if
the
Curats
under
the
Pastors
of
the
Churches
bee
not
Christs
ordinance
,
then
you
pray
,
that
plants
which
God
hath
not
planted
,
should
prosper
in
the
Churches
,
which
cannot
be
done
in
Faith
.
To
omit
divers
others
,
the
very
fitting
of
Collects
to
certaine
dayes
,
for
holy
Fasts
,
and
Feasts
not
sanctified
by
God
,
savour
of
superstition
;
as
,
speciall
Prayers
for
Lent
,
serving
to
countenance
the
keeping
of
it
as
a
Religious
Fast
,
and
the
Collect
on
good
Friday
,
and
on
the
holy
dayes
.
Secondly
,
The
maner
of
Praying
vaine
Repetitions
;
as
,
the
often
repeating
the
Lords
Prayer
;
&
,
Glory
to
the
Father
,
&
,
Lord
have
mercy
upon
us
,
&c.
not
out
of
fervency
as
Christ
,
and
David
,
&
Daniel
did
,
See
the
Abridgement
of
the
Lincolne
Ministers
,
Pag
.
2.
to
the
16.
but
out
of
forme
meerely
,
this
is
expresly
condemned
Matth
.
6.12
Disorderly
Responsaries
,
the
Clarke
taking
a
parte
of
the
Prayer
out
of
the
Ministers
mouth
,
contrary
to
the
1
Cor
.
15.40
.
which
also
introduceth
an
office
into
the
Church
,
which
God
never
appointed
;
as
also
,
the
reading
Curats
are
contrary
to
Ezekiel
44.8
.
Now
,
the
Prayer
which
we
cannot
offer
up
in
Faith
,
is
contrary
to
Roman
.
14.23
.
Heb
.
11.
v.
6.
and
Chap.
12.28.29
.
Secondly
,
Besides
the
Booke
,
which
for
these
Prayers
sakes
,
is
brought
into
the
Church
,
perverteth
the
right
use
of
the
Scripture
,
dismembreth
&
mishappieth
them
for
making
of
Gospels
,
Epistles
,
Lessons
and
Collects
,
appointed
for
Feasts
of
mens
devising
,
&
derived
from
the
Papists
,
and
it
retaines
a
corrupt
translation
of
the
Psalmes
,
&
bringeth
into
the
Church
Apocrypha
writings
,
and
the
errours
contained
in
them
.
Some
things
may
be
found
amisse
in
the
Prayers
of
Ministers
,
when
they
exercise
their
owne
gifts
,
with
which
a
man
cannot
joyne
in
Faith
,
yet
that
which
is
good
is
not
to
bee
rejected
for
that
which
is
evill
,
and
why
not
in
this
case
also
?
When
the
Minister
exerciseth
his
owne
gift
,
Gods
ordinance
is
observed
,
where
with
I
may
communicate
in
Praying
,
as
well
as
in
Preaching
,
notwithstanding
his
infirmities
in
either
,
which
are
but
personall
and
in
such
cases
the
Rule
warranteth
men
to
try
all
things
,
&
to
hold
that
which
is
good
,
1
Thess.
5.21
.
But
when
the
Liturgie
is
read
,
an
ordinance
which
is
not
of
God
,
but
of
man
,
is
introduced
into
Gods
Worship
,
contrary
to
the
second
Commandement
,
and
therefore
I
must
reject
it
,
and
have
no
communion
with
it
.
Suppose
these
stinted
formes
be
not
lawfull
,
yet
the
fault
is
not
ours
,
but
theirs
that
impose
them
.
Vnlawfull
commands
in
matters
of
Religion
especially
,
cannot
be
obeyed
without
sinne
,
Hosea
5.11
.
and
it
is
a
sinne
to
walk
after
them
many
wayes
:
First
,
against
God
,
from
whose
Authoritie
so
much
is
derogated
as
is
ascribed
to
mans
ordinance
in
those
matters
,
2
Coll
.
2.22.23
.
Secondly
,
against
our
Superiours
,
whose
consciences
are
offended
,
they
being
imboldened
to
sinne
,
whilest
they
thinke
that
to
be
lawfully
imposed
,
which
is
by
us
receaved
&
obeyed
,
1
Cor
.
10.11.12
.
Thirdly
,
against
the
present
age
&
posteritie
,
whilest
by
our
yealding
to
unwarrantable
impositions
,
the
reformation
is
hindered
.
Fourthly
,
against
our selves
,
by
partaking
in
other
mens
sinnes
,
2.
Cor
.
11.
This
rather
concernes
the
Minister
,
whose
action
it
is
,
then
the
people
.
Whatsoever
worship
is
offered
up
to
God
by
the
Minister
,
is
in
their
name
,
and
so
the
action
of
the
Assembly
then
present
,
who
are
to
declare
their
assent
by
saying
Amen
,
if
it
be
lawfull
,
if
otherwise
to
call
upon
their
Minister
to
fulfill
the
Ministrie
which
he
hath
receaved
of
the
Lord
,
Col.
4.17
.
and
as
occasion
shall
require
to
proceed
further
to
declare
their
dislike
in
such
a
maner
as
is
meet
,
either
by
absenting
themselves
from
it
,
or
by
other
wayes
declaring
their
dislike
,
so
as
the
whole
Church
may
take
notice
of
it
.
What
if
one
read
on
a
Booke
,
or
talke
with
others
,
or
doe
some
thing
else
in
the
bottome
of
the
Seat
,
whiles
the
Liturgie
is
reading
,
is
not
it
sufficient
?
Publike
disorders
must
bee
publikely
witnessed
against
,
1.
Tim
.
5.20
.
that
the
Church
may
be
edefied
,
if
that
cannot
be
done
,
or
be
to
no
purpose
,
men
ought
to
absent
themselves
from
that
act
of
worship
wherein
they
cannot
joyne
warrantably
.
But
I
cannot
joyne
with
the
Church
in
some
ordinances
of
God
without
these
as
,
in
the
reading
of
the
Scriptures
,
and
in
the
Sacraments
,
and
if
I
joyne
not
in
Liturgie
,
I
may
loose
many
good
Sermon
in
Churches
that
are
much
frequented
and
thronged
.
The
answer
which
the
Ministers
of
Scotland
in
the
examination
of
the
five
Articles
enacted
at
Perth
,
whereby
they
justifie
their
not
communicating
at
the
Lords
Table
where
the
gesture
is
changed
,
and
distributing
the
Elements
by
the
Communicants
is
wanting
,
will
serve
for
this
purpose
also
by
a
parrety
of
Reason
;
they
say
,
wee
are
all
bound
to
maintaine
the
puretie
&
integritie
of
Gods
ordinances
&
therefore
cannot
communicate
in
these
cases
:
no
man
will
be
so
carelesse
of
his
legge
or
arme
,
as
to
suffer
them
to
bee
cut
off
,
but
will
venture
himselfe
for
their
preservation
,
or
the
preservation
of
the
least
joynt
of
his
fingers
,
howbeit
they
be
not
such
noble
parts
of
the
body
as
the
head
and
heart
,
without
which
the
body
cannot
subsist
,
farre
lesse
ought
we
to
tollerate
such
a
horrible
stumbling
blocke
,
as
,
kneeling
in
the
act
of
receaving
the
Sacramentall
elements
eating
and
drincking
,
whosoever
countenances
such
Communion
is
accessarie
to
that
deformation
and
mutillation
;
for
if
none
would
communicate
with
the
Ringleaders
and
Introducers
,
they
woul
be
forced
to
desist
,
&
had
desisted
long
agoe
,
for
shame
:
the
kneeler
is
the
theef
,
the
communicant
is
the
receaver
.
Apply
this
to
the
joyning
in
the
Liturgie
upon
the
same
ground
.
Againe
,
they
adde
,
some
thinke
they
may
,
if
they
have
libertie
to
sit
themselves
,
and
to
reach
to
the
nearest
,
but
they
should
not
looke
to
their
owne
personall
priviledges
,
but
to
the
libertie
of
the
whole
Church
and
Congregation
whereof
they
are
members
.
If
some
Citizens
would
give
way
to
the
enemies
,
upon
condition
of
their
injoying
their
owne
libertie
,
would
not
they
be
counted
Traitors
,
and
betrayers
of
the
Cittie
?
But
you
will
say
,
Shall
I
separate
from
a
Church
?
I
answere
,
when
a
Congregation
is
devided
,
that
part
which
doth
not
communicate
,
is
a
part
of
that
Church
as
well
as
that
which
doth
,
and
both
make
up
one
Congregation
,
or
Church
,
howbeit
they
be
devided
in
that
particular
action
:
as
both
partes
of
the
house
makes
but
one
house
,
notwithstanding
there
be
a
rift
in
the
wall
,
yet
it
is
hard
say
you
,
to
want
the
benefit
and
comfort
of
the
Sacrament
,
but
what
comfort
or
benefit
can
you
finde
if
you
be
accessarie
to
the
introduction
of
such
alterations
,
The
great
sacriledge
of
the
Church
of
Rome
.
&
setting
of
such
stumbling
blockes
,
in
the
Congregation
?
when
we
cannot
communicate
but
by
committing
a
sinne
,
our
forbearance
is
no
contempt
,
and
the
Lord
,
who
hath
promised
to
be
a
little
Sanctuarie
to
his
people
,
when
they
were
to
be
scattered
among
the
heathen
,
Ezekiel
11.16
.
will
supply
our
wants
.
Pag
.
204.
Doctor
Feathly
saith
,
That
neither
the
onely
nor
principall
thing
to
be
regarded
in
the
Sacrament
,
is
our
benefit
,
but
Gods
glory
,
and
testification
of
our
obedience
,
to
his
ordinance
.
Beza
saith
,
Conf
.
Chap.
4.
Wee
cannot
seeme
to
have
contemned
,
who
are
not
permitted
to
partake
of
them
as
they
are
appointed
by
the
Lord
;
farre
be
it
from
us
to
imagine
any
causes
of
necessitie
by
which
wee
may
violate
the
Lords
ordinance
.
This
answere
may
serve
,
if
the
case
were
so
hard
that
they
could
not
have
the
occasion
of
the
right
&
pure
administration
of
the
Sacraments
elsewhere
.
But
(
praysed
be
God
)
as
yet
they
may
have
it
not
farre
from
the
doores
;
these
be
the
wordes
,
apply
them
to
the
case
in
question
,
and
answere
your selfe
.
The
Rule
is
cleere
,
wee
must
not
doe
evill
that
good
may
come
thereon
,
Rom.
3.8
.
for
an
unlawfull
act
wittingly
and
willingly
done
,
defileth
a
man
,
Marke
7.27
.
&
to
them
that
are
defiled
nothing
is
pure
,
Titus
1.15
.
no
not
the
very
Sacrament
,
nor
any
other
Ordinance
of
God
,
and
God
doth
more
strictly
binde
us
to
abstaine
from
what
hee
forbids
,
then
to
doe
what
is
commanded
,
for
almost
all
the
Commandements
of
the
Decalogue
are
negative
,
&
negative
commandements
binde
alwayes
,
and
to
every
moment
of
time
,
so
doth
not
affirmatives
,
but
as
circumstances
require
,
so
that
if
the
question
bee
,
seeing
I
cannot
doe
both
,
which
shall
I
choose
and
refuse
?
the
answere
is
,
Obedience
is
better
then
Sacrifice
,
1.
Sam
.
15.32
.
I
must
rather
forbeare
the
good
how
great
soever
,
then
commit
the
evill
how
little
soever
,
therefore
this
order
is
set
for
our
obedience
,
first
eschew
evill
,
then
doe
good
,
Psalm
.
34.14
.
Esay
1.16.17
.
Againe
,
not
the
want
but
the
contempt
of
the
Sacrament
shall
be
imputed
to
men
for
sinne
,
for
the
Passeover
was
as
necessarie
to
be
receaved
of
the
Iewes
once
a
yeare
,
as
the
Lords
Supper
is
at
any
time
now
,
and
yet
in
case
of
legall
pollution
,
or
being
from
home
in
a
journey
,
they
were
warranted
to
be
absent
from
it
,
Num
.
10.13
.
Prayer
&
Preaching
,
&
Prayer
and
Reading
,
&
Prayer
at
the
Sacraments
are
different
ordinances
,
though
they
ought
to
goe
together
in
their
right
use
,
yet
they
may
be
severed
&
therefore
wee
must
looke
that
they
are
lawfull
,
and
distinct
one
from
another
:
the
lawfull
Preaching
of
the
worde
will
not
excuse
us
for
joyning
with
unlawfull
Prayers
,
the
goodnesse
of
Preaching
will
not
beare
out
the
corruptions
in
Praying
the
good
wheat
will
not
make
the
Tares
good
,
but
the
Tares
rather
will
choake
the
wheat
,
so
corruptions
in
one
ordinance
will
not
better
another
,
nor
be
bettered
by
it
,
but
corrupt
it
,
&
make
it
worse
in
time
,
as
wee
so
despising
of
Prophecying
and
a
slight
account
of
the
Ministers
gifts
in
Preaching
,
accompany
the
stinting
of
the
Ministers
to
mens
formes
in
praying
,
for
the
imposers
thereof
accounts
the
Church
sufficiently
provided
for
with
the
Liturgie
and
the
Book●●
,
Homelies
,
&
vallues
the
Ministers
more
for
their
conformitie
in
reading
then
for
their
gifts
in
Preaching
.
Some
finde
by
experience
that
they
have
receaved
much
good
&
comfort
in
the
Worde
and
Sacraments
,
even
when
they
have
joyned
in
that
Booke
prayer
and
stinted
Service
,
therefore
it
is
lawfull
.
I
denie
the
Argument
:
For
,
first
,
the
lawfulnesse
of
actions
must
bee
proved
not
by
events
,
but
by
Rule
,
Mich
.
6.8
.
Secondly
,
by
such
reasoning
a
man
may
prove
all
Popish
vanities
lawfull
;
as
,
kneeling
in
the
act
of
receaving
,
for
they
have
had
much
comfort
in
so
receaving
their
Maker
;
so
,
for
Organs
&
Instruments
of
Musicke
,
to
be
used
in
singing
Psalmes
in
the
Church
,
because
some
have
found
their
hearts
much
cheared
&
lifted
up
to
Heaven
almost
thereby
;
so
,
for
Images
to
be
used
,
for
the
help
of
mens
devotion
in
worshipping
God
,
because
some
have
found
their
spirits
much
stirred
up
by
them
;
so
,
for
saying
over
so
many
Pater
nosters
,
Ave
Maryes
,
and
Prayers
by
number
on
their
Beads
,
because
many
have
found
much
comfort
therin
.
Secondly
,
That
good
&
comfort
whereof
men
speake
,
is
in
some
a
meere
fancy
,
arising
from
a
false
peace
within
,
caused
by
ignorance
,
or
the
silence
of
conscience
;
in
some
,
a
meere
delusion
of
Sathan
,
whereby
he
holdeth
superstitious
persons
in
love
with
their
blinde
devotions
;
in
some
others
,
a
common
worke
of
the
spirit
,
which
hypocrites
may
feel
in
the
ordinances
,
without
being
accepted
in
what
they
doe
.
Lastly
,
It
in
some
a
sanctifying
and
saving
worke
of
the
spirit
,
and
then
it
is
Gods
blessing
upon
his
owne
ordinance
,
whereunto
they
prepare
their
whole
hearts
,
not
upon
mens
owne
warrantable
devises
,
wherewith
they
are
defiled
through
ignorance
,
God
mercifully
pardoning
these
ignorances
,
though
hee
is
displeased
at
their
inventions
,
Isal
.
99.8
.
But
this
helpeth
not
them
who
are
willingly
ignorant
of
any
duty
,
or
slight
any
knowne
sinne
;
Pro
.
19.16
.
However
,
it
pleaseth
our
mercifull
God
to
passe
by
the
times
of
our
ignorance
,
yet
now
hee
calls
upon
us
to
repent
,
Act.
17.30
.
If
now
wee
shall
shut
our
eyes
against
the
light
that
is
offered
,
or
take
liberty
to
sinne
,
because
wee
thinke
the
matter
is
not
great
,
what
comfort
or
blessing
can
wee
expect
hereafter
in
any
ordinance
?
Psal
.
50.16.17
.
To
conclude
,
If
reading
the
Liturgie
bee
the
praying
which
Gods
Word
allowes
,
we
are
bound
in
conscience
to
apply
our selves
to
it
,
as
Gods
ordinance
,
&
not
wee
onely
,
but
also
all
the
Churches
throughout
the
World
,
If
not
,
we
are
bound
to
witnesse
against
it
:
Consider
what
I
say
,
and
the
LORD
give
you
understanding
in
all
things
.
What
I
have
written
is
the
perswasion
of
my
heart
,
yet
I
submit
it
to
examination
of
the
godly
Learned
by
Scripture
.
FINIS
.