16. _Upon the Ordinance against the Common-Prayer Book._ It is no newes to have all Innovations ushered in with the name of Reformations in Church and State, by those, who seeking to gain reputation with the Vulgar for their extraordinary parts, and piety, must needs undoe what ever was formerly setled never so well and wisely. So hardly can the pride of those that study Novelties, allow former times any share or degree of wisedom or godliness. And because matter of prayer and devotion to God justly bears a great part in Religion, (being the soules more immediate converse with the divine Majesty) nothing could be more plausible to the people then to tell them, they served God amiss in that point. Hence our publike Liturgy, or Forms of constant Prayers must be (not amended, in what upon free and publick advice might seem to sober men inconvenient for matter or manner, to which I should easily consent, but) wholly cashiered, and abolished, and after many popular contempts offered to the Booke, and those that used it according to their consciences, and the Lawes in force, it must be crucified by an Ordinance the better to please either those men, who gloried in their extemporary veine and fluency: or others, who conscious to their own formality in the use of it, thought they fully expiated their sin of not using it aright, by laying all the blame upon it, and a totall rejection of it as a dead letter, thereby to excuse the deadness of their hearts. As for the matter contained in the Book, sober and learned men have sufficiently vindicated it against the cavils and exceptions of those who thought it a part of piety to make what profane objections they could against it; especially for Popery and Superstition; whereas no doubt the Liturgy was exactly conformed to the doctrine of the Church of _England_; & this by all Reformed Churches is confessed to be most sound and Orthodox. For the manner of using set and prescribed Forms, there is no doubt but that wholsome words being known and fitted to mens understandings, are soonest received into their hearts, and aptest to excite and carry along with them judicious and fervent affections. Nor doe I see any reason why Christians should be weary of a well-composed Liturgie (as I hold this to be) more then of all other things, wherein the constancy abates nothing of the excellency and usefulness. I could never see any Reason, why any Christian should abhor, or be forbidden to use the same Forms of prayer, since he prayes to the same God, believes in the same Saviour, professeth the same Truths, reads the same Scriptures, hath the same duties upon him, and feels the same daily wants for the most part, both inward and outward, which are common to the whole Church.