â—â—NEM QVOTIDIANVM Or a short DISCOURSE Tending To prove the Legality Decency and Expediency of Set Forms of Prayer in the Churches of CHRIST With a particular Defence of the Book of Common Prayer OF THE CHURCH of ENGLAND Wherein most of those Arguments urged against its Publick use are recited and briefly refuted Being the summe and substance of two SERMONS preached at Leighton Beaâ—dezort in Com. Bedford By William Annand M. A. Minister of the said place Eccles. 5. 2. Be not rash with thy mouth and let not thine heart be hasty to â—â—ter any thing before God Psal. 116. 10. I beleeved therefore have I spoken Deus meus refugium meum liberator mei suggere quid de te cogiten 〈…〉 bus te sermoibus invocem da quibus operibus tibi placeam scio na 〈…〉 unum quo tu placaris aliud quod non spernis utique 〈◊〉 Spir 〈…〉 bâ—â—ltus sacrificium acceptas cor contritum humiliatum Aug. 〈…〉 LONDON Printed for the Author and are to be sold at the Crane in Sain 〈…〉 Church-yard 1661. TO THE Most Noble and Right Honourable PATRIOTS THE Lords Knights and Gentlemen Justices of the Peace for the County of BEDFORD Right Honourable REceiving a command from your Honours met together at your Quarter-Sessions House in Bedford Octob. 2. for the publick reading of the Liturgy of the Church of England which hath been and still is looked upon by some as the troubler of our Zion and grand Malefactor of our Israel being sentenced before tryed as Popish and Antichristian Antichristian because Ancient and Popish because Orthodox I was bound in conscience by that duty that I owe to God and to his Church to blow away that dust and to wash away that silth which by maliâ—…ious and discontented persons had been cast upon that Book whereby it was noysome to the eyes of the weak and ignorant before I could own it as any way conducing to the edification of the Church which must have been granted by my publick using of it Enabling myself to graple with and in some sort to resist thâ—… brutish force I must so call it since it is irrational and which I foresaw I should be assaulted with in yielding obedience to your Honours commands in this particular gave a being to these few lines which at this time with all humility I present unto you hoping that you will give protection to this tender plant not yet ten dayes old siâ—…ce your Order was the sole and only cause of its production I come to your Honours Court as a Court of equity not doubting but that Common Iâ—…aw would do me Justice but hoping that your graver Judgements will give a quick hearing to this suit since it is so clear and I be dismissed without long attending if at your Bench it pâ—…ss for the Desendant I shall not be troubled though in a corner passionate men commence a suit against me Worthy Sirs there are two evil Spirits walking at this time through the Land hâ—…unting both our private houses and our publick Temples disturbing both our Church and State the one is of looseness and prophaneness the other is of giddiness and perverseness which must be conjured and that suddenly assaulted and that undauntedly both from our hâ—…bitations of Justice and Mountâ—…ins of Holiness Be not afraid of their faces nor dismayed at their looks Ezek. 2. 6. may be a fit Memorandum both for our Princes and for our Levites both for your Honours Benches and our Pulpits our Dread Soveraign hath sharpned the Axe for the one and you great Sirs must lay it at the root of the Tree You cannot but remember that it must be the fear of God in 〈◊〉 Land that must turn our Spears into Shares and our Swords into Pruning-hooks Your Honours are Justices of the Peace and your practice is to keep the Kings peace let not Warre be proclamed against heaven let there be free Trade ever kept with that Kingdom and we need not fear what our enemies can do against us One Frederick a Duke of Saxony as I have read proclaming Warre against the Archbishop of Magneburgh appointed one to go to his Court to inform him of the nature of the Archbishops preparations for an Invasion and finding that the Bishop made only God his Associate gave over his design with this advice to the World Alius insaniat ut bellum inferat ei qui confidit se Deum desensorem habiturum You have Right Honourable a happy opportunity both joyntly and severally to stop that Inundation of prophaneness which seems to overflow the strongest Bulwarks and Banks that can be made or cast up against it by a severe putting in execution those Laws that for that kind are made and provided As for that other spirit Noble Sirs we may divide it into two sorts It causes some out of petulancy and frowardness to oppose the best Laws except such as are made by themselves or for themselves or by those who are of the same judgement with themselves they are fiery and excentrical in their motion through the overflowings of their gall they speak bitter words even against Dignities they bring railing accusation like fiery Comets they predict some signal fatality to that Countrey wherein they are and some future judgement to that place over which they hang They are such that though favour be shown them they will deal perversely Clemency so vitious and cholerick are their constitutions like honey will but increase their distemper These Sirs must be observed and such mad spirits must be bound or charmed or extirpated out of the bounds of a Christian Common-wealth From the Bench the States Law must be read with all Authority to them and put in execution with a moderate severity upon them From the Pulpits they must hear with all boldness the necessity that lies upon them to obey principalities and powers lest they be delivered over unto Satan that they may learn not to blaspheme and forget to curse either God or the KING Your Honours may be very instrumental for making us to lead a quiet and peaceable life in all godliness and honesty by making Application of that Doctrine Ezra 7. 26. Whosoever will not do the Law of thy God and the Law of the King let judgement be speedily executed upon him whether it be unto Death or to Banishment or to Confiscation of goods or Imprisonment There are others Right Honourable who purely out of ignorance are drawn from their obedience and are as it were made giddy staggering through the Doctrine instilled into them by those above-mentioned who out of a well-minded zeale though not well-grounded follow that light that such hold out and by a holy fear and care to avoid sinning boggle at the just demands of Supreme Authority disputing rather for the time with their own consciences than at any time against His Majesties Injunctions desiring to know how to keep their consciences void of offence not only
this evil in thy sight It 's this that makes the House of David apart and their Wives apart Zach. 12. 12. to call upon the Lord for the taking away of their particular sins Now we cannot neither are we bound to let men know of all those things whereof we must and ought to accuse our selves of before God and therefore set forms wherein we usually are in generals are fitter for the publick than the private exercises of a Christian. 2. Reas. Rather are set forms to be used in publick for men cannot dispence with their infirmities without great discouragements so well in publick as they can in private It is better sometimes and fills the soul full of more true Christian joy to be heard of God alone than to be heard of God and man together God knows what they mean by their broken and half expressions and picks good sence from them out of his goodness which men would deride and scorne and smile at through their folly and wickedness Against these things they have no spirits to stand out but are discouraged and because of men they are dishear tned from serving God Now in private this would be removed and both with chearfulness and readiness make his request known knowing that God will hear him for his crying when men would condemn him for his very praying 3. Reas. Set forms are rather to be used in publick than in private for generally set forms are so composed that they pray directly for the good of the whole Church and indirectly for their own particular good and private prayer reaches directly for thy self and indirectly for the Church When thou art praying as here in the Text Receive us graciously thou art praying for all directly and begst favour for thy self as it were only at the second hand as one of that number But now in private thou art directly for thy self It satisfies the faith of a believer more when he hath directly prayed for himself than when he put himself in the croud and prayed for all he that hath spoken directly to the King for himself hath more confidence to obtain his smile than he that begged for an hundreth whereof himself was one the nature of the company may keep back that blessing which was asked for all speak therefore to the King directly for thy self and the God of Heaven grant thee thy Petition 4. Reas. Set forms are rather to be used in publick than private for they are generally composed in their length as to give sufficient edification to the bulk of the people the Minister or the Master of the Family may close before themselves or he be weary but they must have a respect both to the affections and vocations of the people and according to them order their Petitions But now in private it is otherwise thou mayst take thy leasure thou mayst with our Saviour Christ pray all night and if the string of thy affections be run out and they stand by a fresh meditation thou mayst wind them up again and so move untill thou come to the very high-noon of Assurance knowing that the Lord hath heard thy prayer and given thee the desire of thy lips which perhaps by reason of the Congregation thou canst not do in a set form SECT VII HAving thus Christian Reader run through the nature of and lawful using of Set Forms of Prayer and that plainly and yet truly we come in the last place to answer those Arguments that are brought against this practice and particularly those that are urged against the using of those set forms of prayer which we are now by Law required to use commonly called The Book of Common-Prayer When I say those Arguments I mean not every Caviâ—… which passionate or froward spirits are pleased to make against that Book but some chief and seemingly rational ' reasons that seem at first sight to be of power to hinder the using of it and yet can do it no more than Delilahs new ropes could hold Sampson Iudg. 16. 12. It is objected Object 1. That form or book of Common Prayer is not the same that formerly was established by Law especially that book that wâ—…s ratified by Edward the 6th of glorious memory but is as it were another book not confirmed by Act of Parliament and therefore as it is now composed not to be imposed upon the people Answ. 1. If there be no Law whereby this book as we now have it is not ratified nor estâ—…blished the greater sign of our obedience do we give to the Civil Magistrate and the nearer we come to Christs example whose Scholars we are who though there was no Law that the children should pay tribute yet least he should give offence submitted to the Magistrate Mat. 17. 27. Go thou and do likewise Answ. 2. If thou beest indited at the Bench for thy contempt or for thy not reading or using this Book and no sentence be given out against thee and he punished for his impudence that durst so openly accuse thee then and not before I will imagine there is no Law Knowing that at that time there are Statutes which are standing Laws and Proclamations which are mutable made on the behalf of that book and may then be produced against thee and to thy cost thou shalt know there is a Law Whatever thy judgment be I had rather in quietness believe there is a Law and so use it thâ—…n by trouble feel there is a Law and be made to use it Obj. 2. Set forms of prayer are of themselves very instrumental for the stinting of the spirit which ought not to be done and dangerous in the least degree if done 2 Thes. 5. 19. Answ. 1. It is denied was Christs Spirit stinted the third time because he had used the same words twice before Was the Spirit of God stinted in the Levites when they were commanded to use the words of David Cannot Davids Psalmes be sung with grace in our hearts nor holy Hymns with divine affections why then are we commanded so to do Col. 3. 16. We may sing and make melody in our hearts to the Lord and be so far from quenching that we shall be filled with the Spirit Eph. 5. 18 19. Answ. 2. It is affirmed They do stint the Spirit but what Spirit not of God but the spirit of man some whereof ought to be stinted There are in this Age whose mouths must be held in with Bit and Bridle There are Seditious prayers as well as Seditious Sermons which must be looked to There are suspicious prayers such as men in charity cannot say Amen to and yet such as in Justice they cannot but say So be it The Common Prayer possibly stints that spirit and let it I need say no more in a point wherein I may so easily be understood whatever they pray yet let God say I have found David my Servant with my holy oyle have I anointed him with whom my hand shall be established mine arme also shall strengthen
him the enemy shall not exact upon him nor the son of wickedness afflict him And I will beat down his foes before his face and plague them that hate him But my faithfulness and my mercy shall be with him and in my Name shall his horne be exalted I will set his hand in the Sea and his right hand in the Rivers He shall cry unto me Thou art my Father my God and the Rock of my salvation Also I will make him my first-borne higher than the Kings of the Earth my mercy will I keep for him for evermore and my Covenant shall stand fast with him His seed also will I make to endure for ever and his throne as the days of heaven Psal. 89. 20. Let him that heareth and let him that readeth say Amen Answ. 3. This would take the practice of publick praying from the Church for the prayer of the Minister seems and doth according to this Argument stint the spirit in the people that heares Inasmuch as they are not left to their liberty but limited to his expressions which is equally a stinting of the spirit in the people as the Common Prayer is a stinting of the spirit in him and by consequence would take away the ever received Custom of praying publickly for the Churches of God Answ. 4. We that are strong ought to bear the infirmities of the weak and for a while pray for them and with them have patience it 's but a very little while for when you are in the Pulpit you have liberty only remember that of Solomon Who so walketh uprightly shall be saved but he that is perverse in his ways shall fall at once Prov. 28. 18. Object 3. Your Common Prayer begets a tediousness or creates a weariness upon the people through the great number of the Prayers that are to be read and such exercises are to be made delightful and not tyresome or tedious Answ. 1. Though there be many prayers in that Book yet they are but short prayers And how much difference is there between hearing twenty prayers in one hour if so many were read and hearing one prayer an hour long the one sure is as apt to breed weariness as the other Answ. 2. As for the number of the prayers that are in that Book it is to be surmised that they are so far from tyreing that they refresh the spirits of men short prayers seeming to say as the Levites Father-in-law Comfort thine heart with a morsel of bread and afterward go your way Judg. 19. 5. Answ. 3. A great measure of that weariness may be wholly prevented by the Ministers discretion To say no more remember that Gospel-precept Be not weary in well-doing and if thou be yet I counsel thee never to complain provoke rather to love and to good works Object 4. Set forms of prayer especially as they are said in the Common Prayer seem to breed a very great confusion in the Congregation so many speaking at once from one end of the Church to the other the one as it were hindering the others devotion Answ. 1. For all to speak at one time if all did speak breeds no confusion for they speak all one and the self-same thing Were there a diversity of words or gestures there might be a disorder but here all concurs to the speaking of that thâ—…t all know will be spoken of Answ. 2. This Objection takes away the high and holy Ordinance of Singing from all the Christâ—…n Congregations of the World for there all speak out aloud and in no Ordinance doth the Church on Earth come rearer to the Church in Heaven than in this and yet there is no confusion but all things are done in decency and in order But this is nothing the singing of Psâ—…lmes having been as greâ—…t offence to some of them that make this Objection as the Common Prayer it self ever gave Object 5. There seems to be many vaine idle and it is to be feared sinful repetitions in your Common Prayer as Lord have mercy upon us Christ have mercy upon us and Glory be to the Father c. which gives cause to suspect the lawfulness of its use Answ. 1. How often would you have it done and at what number would you stand according as the Lords Prayer which is often used in our set Forms of Prayer was by you thrust out of your Houses and as farre as you were able out of our Churches so in all probability would you use Glory be to the Father But Lord have mercy upon us Christ have mercy upon us we have left undone those things that we ought to have done Answ. 2. The oftner they be said they are the likelier to be heard Our Saviours asking thrice for one thing did show the vehemency of his mind to receive the mercie he was then asking To him that knocks shall be opened and the oftner we knock we show the eagerness of our desire That Widow in the Parable Luke 18. 3. came with a blunt request Avenge me of mine Adversary a Petition without much Rhetorick to set it forth yet her continual crying made the unjust Judge at last to Answer her suit And shall not God Answer his own elect that call day and night unto him Answ. 3. If this be granted we shall lose out of the book of God one whole and entire Psalm viz. Psalm 136. for in 26 verses 26 times For his mercy endureth for ever is repeated It was well that those men were not by when the Psalmist composed that Psalm doubtless they would have been earnest to have stinted the spirit and have informed him where he had done amiss Paul was something out of the way for in writing of the first ten verses of 1 Cor. 1. he hath the Name of Iesus nine times repeated but we have not so learned Christ for if with the heart men cry often though with the same words they are like to speed as well as he that alters his expressions as he changeth other Object 6. There are several Oaths and that grievous ones too that you speak as it were blasphemously uttering in your prayers that that breaks Commandments especially in your Letany where you swear By thy Agony and bloody sweat By thy Cross and Passion By thy precious Death and Burial c. Answ. 1. It is to be wondered how the Apostle Paul hath the confidence to say Heb. 10. 39. that he is not of the number of them that draw back into perdition but of them that believe â—…o the saving of the soul since in the very next Chapters he according to this goes smoothly on in swearing a great many times together For thus he sayes By faith we understand that the worlds were framed by the Word of God By Faith Abel offered up a more excellent sacrifice than Cain By Faith Enoch was translated and so fifteen times over Reader if this Objection were prosecuted as to take either that prayer away or cancel this Chapter out of the Canon
Treasury it being the price of blood but the guilt of blood upon their hearts they could endure Seeing in all other points they walk as other men to say no more and the thing not contrary to any Law that ever God made and enjoyned by lawful Authority and they not desiring to be informed of the lawfulness of its use It is to be feared that not their tender consciences but their stout stomacks are the cause of their disobedience Answ. 5. As for those whose consciences are really tender and are indeed afraid of sin and not satisfied as to the lawfulness of its use and really appearing to be such and desiring to be informed or taught concerning it untill that time it is hoped and desired that the Civil Magistrate will take care for them and untill their consciences be better informed will take them as Nursing Fathers their weak children into their protection In the mean time let them not judge them that use it according to the Law and to their consciences Object 11. The places of Scripture that are used in the common-prayer-Common-Prayer-book are not to be found in our Bibles at all and indeed are not Scripture and very dangerous particularly the very first words which are these At â—…hat time 〈◊〉 a sinner doth repent him of his sin from the bottom of his heart I will put all his wickedness out of my remembrance saith the Lord which words are not only dangerous as holding forth men may repent when they will but false there being no such words in Ezek. 18. 21 22. from which it is pretended these words are taken Answ. 1. It 's usual both in Sermons and in Books for men to deliver certain truths and name or point the Scripture in the Margin which if we strictly examine we shall not find the self-same words in Scripture but yet such as hold out the truth of that which is brought as a proof for them It is not necessary alwayes to name the very words but direct the Reader and the Hearer to that Scripture that holds it out So Saint Paul Ephes. 4. 8. having occasion to cite Psal. 68. 18. doth not tye himself to the words of the Text as is clearly to be seen Answ. 2. The words are most true for whensoever a sinner from the bottom of his heart repents him of his sin he shall be forgiven and Ezek. 18. holds it out else what needed the Doctrine of Repentance be preached to men and there is no more danger that these words will induce a man to continue in sin because of the word At what time soever than there is danger in the words of the Prophet who sayes If the wicked will turn from all his sins that he hath committed which is of substance the same with the other and indeed equally dangerous The like may be said of divers other places cited in the Common Prayer Obj. 12. It may for it self be used but it may prove a trap-door to let in other things that are of a greater concernment it 's best to prevent evil at first Answ. 1. It is a blessed thing indeed for a Christian to fear the least evil and in matters of concernment if at any time to walk circumspectly to foresee an evil and prevent it yet let us do no evil that good may come of it Disobey not the Civil Magistrate in an open way for rebellion is as witchcraft 1 Sam. 15. 23. for fear that some evil which is but only supposed may follow after lest in some sort we justifie the Jews in murdering Christ for this was one Argument lest the Romans should come and take away their place and Nation John 11. 48. to prevent which they would contrary to all Law put and innocent man to death Let 's do no evil that good may come of it Answ. 2. Whatever follow it that is not against Scripture nor contradicted by Gods Law the Law of God enjoyns a man to obey to what purpose else were there Magistrates and why should I be commanded to obey them and to submit unto them Let all things be done in decency and order is a Text that in a great measure is left to the Civil Magistrate to expound 1 Cor. 14. 40. It is not only to say This is not in Scripture as was said before that makes a thing unlawful but This is contrary to Scripture spoke against in Scripture either in direct Text or sound reason from that Text. To instance you say That it is unlawful to marry with a Ring because it is not in Scripture I can answer with as true a consequence It is unlawful to marry with a Minister for it 's not in Scripture commanded there being neither in Law nor Gospel any direction for Priest or Apostle Pastor or Evâ—…gelist for that case of Marriage So that the marrying with or by a Minister ought as really to trouble or molest the conscience as to marry with a Ring Nay in some sort more for marriage was in all Ages God had Ministers in all Ages marriage was held a holy thing in all Ages yet God gave no directions concerning his immediate servants nor precepts to them to be assistant at that Solemnity of Marriage Abrahams servant gave to Rebecca when she by signs desired by himself was to be betrothed to his Masters Son eare-rings of Gold denoting the purity and perpetuity of that love that should be betwixt them which is signified by the Gold and the roundness of the Ring The like may be said of joyning of hands As for standing at the Creed by which 1. We declare that it is our faith 2. We hold forth that we acknowledge it to be no prayer a fond conceit of some Whosoever will not obey the Civil Magistrate in this we may suppose it is because it is not his Creed and indeed some that would be thought holy stumble at the Holy Catholick Church Touching confirmation by a Bishop which is his praying for the baptized by or with laying on of hands since the prayer of a righteous man may avail much for the sick it may as well for the sound Iames 15. 19. they may obtain the encrease of divine grace the thing prayed for and seeing Philip though he preached and baptized yet might not confirm by the laying on of hands Acts 8. 17. that being reserved for the Apostles it is therefore now left to the Bishop The same might be said of white garments if they should be enjoyned there being no Law for wearing black The Priests under the Law wore white Christ in the Vision wore white Dan. 10. 5. The Angels at the Resurrection weare white John 20. 12. The Elders in the Revelation are in white Revel 4. 4. And finding no Law for black we may conclude that white is no unlawful Garment If any say it is show the Law otherwise I may be of another judgement since sin is a transgression of the Law 1 John 3. 4. If it be said that Papists weare it
in the Text and alms-deeds are called Sacrifices Heb. 13. 15. Now he that offers up those Gospel Sacrifices for the people unto God may without offence be called a Gospel-Priest which distinction alone solves the Objection It is to be acknowledged that in a proper sence it cannot be applyed to Gospel-Teachers they offering but improper or Metaphorical Sacrifices and therefore allusively only are they called Priests yet noâ—… unlawfully as Christ is called the High Priâ—…st Heb. 4. 14. To conclude pressing a duty upon the Gospel-Minister I should not be ashamed to urge him that Text That the Priests lips should keep knowledge Mal. 2. 7. and hold it not unlawful to say that he is the man that in the words is called Priest Answ. 4. Though it be a phrase not common in this Kingdom to usâ—… the word Priest for a Gospel Minister yet in some other Reformed Kingdoms as in Sweden I have certainly heard that there the common and ordinary appellation for their Pastors is The Priest a term with them no more disgraceful nor unlawful than Minister or Teacher is with us Answ. 5. All Christians that appear before God may be and are in Scripture called Priests 1 Pet. 2. 9. and Rev. 1. 6. the word Priest is not in a 〈◊〉 but in a principal way given to Ministers in respect that by their Office they approach nearer to God to offer up Sacrifices for the people As all the Israelites in general were Priests to God Exod. 19. 6. which yet hindred not the sons of Aaron to be called in a principal way by reason of their more immediate approach to God And though the word may be cast upon us by some in scorne yet if they be Christians they are Priests it shall one day no more be to our shame than it shall be a shame for our Saviour that he was called by Pilate King of the Iews which indeed he was though still we are called â—…o but in an allusive way and Elder Priest or Presbyter all being one being the more Ancient word significâ—…nt enough holding forth our approaches unto God in a more particular or singular way for offering for the people our fore-fathers were pleased to retain the word even in this Book Obj. 18. For all this we cannot be brought from the apprehending that there is in your Common Prayer-Beok some appearance of evil for men answering the Minister and the women speaking in the Church holds out to our thoughts an evil and we ought therefore to abstain from it or hold our pâ—…ace Ans. 1. I suppose it was never heard that any were in the least troubled for not answering the Minister in the Congregation and therefore in my judgement you may 〈◊〉 please but be sure that you be doing God service it 〈◊〉 â—…erous to be either idle or scorning or sleeping or stuâ—… in â—…s Vineyard Ans. 2. In confession of our sins there ought to be a particular application to our hearts the better to raise them to a quick consideration of Gods Justice which produceth repentance in the humbled and confessing souls which is the cause of the Responses or answers of the Congregation As for women they are forbidden to teach or propound questions in the Church but not to make prayers or supplications either with or for others Ans. 3. Whereas you say you will abstain from it consider that besides the danger you are in for not joyning with Gods people in publick you also lose the knowledge and possibly the comforts you may receive from the Word of God which is read with it be well resolved and know it is a sin for thee to slight as it were the Word of God which is a real and apparent evil because at that time there is joyned with it that that only appears to be evil Ans. 4. Holy Taylour in his Saints Progress will have his Saint to avoid in any indifferent thing all appearance of evil and scandal with these limitations As 1. So they be not in things simply necessary to life in such things we must not forbear though others be offended if one should take offence at our eating bread we must not care since our life is preserved by it And indeed the Pharisees were more blamed for being offended at the Disciples eating or plucking the ears of corn than the Disciples were for giving that offence yet we may forbear this or that wine and this or that flesh out of respect to a weâ—…k Brother these things not being necessary for our life since the world is a plentiful board at which we nend not tye our selves to one dish 2. The like in things simply necessary for our calling A thing of indifferency may not put me out of the way I must hold my calling whatever befall To throw preaching off for a Surplice which is but indifferent since there is no colour appointed by the Lord nor his Disciples will prove one day a greater sin than some now imagin that it is It were better to stay with their flock and preach the Word constantly in season and out of season than to run from them for that which is to be worne only at a certainseason and if it be thought Popish because the Papists use it the Creed may be thouâ—… Anti-christian since they say it and black Idolatrous since 〈◊〉 3. If we 〈◊〉 â—…at is if the things be left to our poâ—… â—…sing but if higher powers restrain our use of liberty we must in that case obey lawful Authority whoever be offended It 's better to offend man than God and what shall we ever do if we avoid all things wherein some conceive an appearance of evil 4. We are not alwayes to avoid things wherein some conceive an appearance â—…vil but for a time 〈◊〉 such ignorance be removed If their weaâ—… 〈◊〉 â—…urn to wilfulness and they will not be taught as the Objecâ—… holds out some such thing we must peremptorily stand to our liberty so did the Apostle Gal. 〈◊〉 3. For â—…estifie again to every man that is circumcised Christ â—…hall profit you nothing though for a time he did circumcise through the Jews weakness And Tit. 3. 10. A man that is an Herâ—…k after the first and second admonition reject Thus with my prayers that they who make these Objections may come to the knowledge of the truth and yield obedience to those whom God hath set over them I shall close this Section 4. Beg earnestly of Almighty God to give us all one heart in the publick using of one form There are that separate from us and our practice in affection as well as in judgement and discouse for the divisions of Ruben there were Iudg. 5. 15. great thoughts of heart when thou goest to God bear the division of England in thy heart 5. I would have thee for thy own contentment and the Churches peace at all times and especially this time to put a difference between that that 's not approved and that that 's not commanded There are many things that are done in the Churchâ—… tâ—…at are noâ—… commanded to the Church as Marrying Burying c. and there ough nothing to be done in opposition of the same as unlâ—…wful None opposed Davids musick in no Age was it spoken agaâ—…st yeâ—… to no Age commanded If any thing be done or commanded to be done thaâ—… 〈◊〉 noâ—…â—…pproved or forbidden there obey God rather than man Remember the three children Dan. 3. 18. but say not so untill certainly there is a graven Image set up I mean untill that be enjoyned which Gods Law hath forbidden as the case with them was 6. That thou wouldst be eaâ—…nest at â—…he â—…rone of grace thâ—… God would bless from heâ—…ven both the Church and Staâ—…e of all 〈◊〉 Natioâ—… 〈◊〉 〈◊〉 of Spâ—… 〈◊〉 the bond of 〈◊〉 under the goverâ—… 〈◊〉 one King whilst â—…hou 〈◊〉 this form of Prayer by Law appâ—…d to 〈◊〉 〈◊〉 and desire him to keep ouâ—… Châ—…ch 〈◊〉 divisiâ—… and for ever these Kingdoms from 〈◊〉 say So shâ—…ll it bâ—… and let us that Gloria Trinâ—…i Glory be tâ—… the Fatheâ—… FINIS