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they were found in that Book, but because they were agreeable to the Scriptures, and are to be found in thofe Antient Liturgies, which were framed by the Fathers of the Primitive Church, before Popery appeared in the World. It was not the Defign, neither ought to have been of thofe good Fore-fathers of ours, who rescued us from Popery, to introduce a New Religion, but only to reform the Old one. Their Business was not to root up the Foundation, but to destroy that Superftition and Idolatry which the Church of Rome had brought in amongst us. Whatsoever was plainly Effential, either to the Being or Wellbeing of Christianity, and evidently appeared to be Established by Chrift and his Apoftles, was not to be rejected, because the Church of Rome maintained it, but to be preferved as the Inftitution of Jefus Chrift, whofe Difciples we profefs our felves to be; and if we reject his Inftitutions we can be no longer Chriftians. Among ft thefe Effentials there are two unanimously caft off by our Diffenters, for no other Reason that I know of, than because they are retained by the Church of Rome, which are Episcopacy and Liturgy: Though for the fame Reason, and by Virtue of the fame Argument, they might as well caft off the Scriptures themselves, nay the very Faith of Chrift, and Belief in the Holy Trinity (which fome Diffenters have alfo done) because they are still retained in the Church of Rome.

As

As to Epifcopacy, it being Foreign to the Defign of this Treatife, Ifhall not at this time trouble you with the Proof of its Divine Authority and Inftitution; But shall only obferve, that it has been demonftrated by many excellent Authors, to have been inflituted by Chrift and his Holy' Apoftles; and that this has been done fo very evidently and clearly, that the most learned of our Adverfaries have been forced to acknowledge

it.

As to Liturgy, that is, a prefcribed Form of Prayer, to be used in our Solemn Affemblies for Divine Worship; it is certain, the Church of God was never without one, either under the Law or the Gospel: The many Forms of Prayer and Praifes, of Confeffion, Depreca tion and Interceffion, which are to be found not only in the Book of Pfalms, which is altogether made up of fuch Forms, but which are alfo fcattered here and there throughout most of the Books, both of the old and new Teftament, are a full Evidence of the Divine Inflitution of fuch Forms. The many Places which this judicious Author has referred to in the following Treatife, have, I think, cleared this Point beyond Difpute. And the many learned Gentlemen who have wrote Paraphrafes, or Rationales, or Explanations on our Book of Common-Prayer, have not only proved the Lawfulness but Expediency, yea, Neceffity of fet Forms for publick Worship, mafe

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Arguments. I fhall not here repeat, but defire those who require further Satisfaction to confult the Authors themselves. All I fhall therefore add on this Occafion is, that I conceive nothing can be a plainer Evidence for the Necef fity of fet Forms of Prayer in publick Worship, than our Saviours own Words. Matthew XVIII, 19, 20. Ifay unto you, that if two of you fhall agree on Earth, as touching any thing that they fhall ask, it fhall be done for them of my Father which is in Heaven. For where two or three are gathered together in my Name, there am I in the midst of them. Now how can two or three, that is a Congregation of Chriftians agree together, in what, they shall ask, except they ask in a set Form, which they are all acquainted with, before the Prayer is offered, that fo all may know what Petitions are to be made? Can thofe be faid to be agreed concerning that they fhall ask, when but one of the Company knows what he intends to ask? Yet this is the Cafe of those who meet together, to hear an Extempore Prayer, which not one of them knows one Petition of before-hand, except the Speaker himself, if he does.

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If therefore fet Forms of Prayer are neceffary for publick Worship, as I think it is evident beyond all Difpute that they are, what fet Form can be better than that which is taken from the Holy. Scriptures, in which there is not one Petition but

what

what the Holy Ghoft himself has particularly warranted us to make? This Judicious Gentle man having proved this with relation to our Liturgy, will I hope be a great means to bring those well-meaning Perfons who are yet prejudiced against it, not only to approve of it, but to be heartily Zealous for it. That fo all, in these Realms at leaft, who profefs themselves to be Chriftians, may agree on Earth, touching what they shall ask, that the Petitions we here unanimously make, may be granted by our Father which is in Heaven, and bring down the choiceft of his Blessings on us and our Pofterity.

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The Com

Compilers of the Common-prayer-book of the Church of England,

were

Dr. Cranmer Archbishop of Canterbury,
Dr. Goodrick Bishop of Ely.

Dr. Skip Bifhop of Hereford.
Dr. Thirlby Bishop of Westminster.
Dr. Day Bishop of Chichester.
Dr. Holbeck Bishop of Lincoln.
Dr. Ridley Bishop of Rochester.
Dr. May Dean of St. Paul's.
Dr. Taylor Dean of Lincoln.
Dr. Heyns Dean of Exeter.
Dr. Redman Dean of Weftminster.
Dr. Cox King Edwards Almoner.
Dr. Robinson Archdeacon of Leicester.

*Menfe Maij 1549.

Anno Regni Edwardi sexti tertio Cap. 1. The Book of Common-prayer, &c. which at this time by the aid of the Holy Ghoft, with one uniform Agreement, is of them concluded and fet forth, &c.

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