excellent reason for it as well as in all other reformed Churches except theirs First for uniformity that all Gods people in our Church might meete at the same time and put up the same petitions with earnest desires in the same manner And is not this a comforting thought that we have an opener way to heaveÌ„ made us by the joint suites of all good English or hearts Secondly for memory that he may not forget the generall necessities of all the Church and so sticke upon those particulars onely which are according to his owne feeling Thirdly for honour to the blessed saints and martyres whose prayers they were That as we have had benefit by them when they were put up to God before so wee may bring benefit to our selves and others by them when wee pray them now Fourthly for his calling sake Hee is not immediatly called by God 〈…〉 the Church Therefore as he is called by God he useth those gifts which hee hath received from God as he is called by the Church he is to use and honour the publicke gifts of the Church in interpretation prayer and the like What more need bee said to justifie our worship by set formes of prayer for the present I see not when I shall by Gods assistance I shall say more SECT 16. The Brownists maine exceptions in their former argument against our common-prayer booke more specially THough set formes of publicke prayâ—r may be lawfull usefull commendable and glorious yet they say that our common prayers are not so fit a way to worship God by nay they say more that that worship is plainely idolatrous I am sure that that assertion is weakely superstitious I would wish them that they be piously carefull that they speake not evill of that they know not because they are not careful or willing to know we ordinarily know unwise young men when their whose soules live in their affections to make many objections against many good orders and lawes who when ripenesse and experience hath made them see the reasons have beene ashamed of what they have done and may it not be so with these men and women Howsoever I would intreate them to consider what they may reade in the historie of our Church that when a godly martyr was reading in a primar of our Church and came to Lord have mercy upon us Christ have mercy upon us an ungodly serving-man who was set to attend him blasphemously mocked at it but hee was strooke madde that night and dyed miserably Let them duely consider this and feare to open their mouthes against any comforts of the godly and advancement of godlinesse As for my part I have reade some liturgies beside our owne and have heard of others but blessed be God I never saw or heard of any more fully accomplished for the worke in hand But am I not deceived Let us in the feare of God take a view how it proceeds in all publicke service and call in along their exception which I know as we goe along There is in it first a preparation to publicke service and then the service and worship it selfe The preparation is by meditation exhortation and prayers The Presbyter or Deacon doth in the beginning propound some texts of scripture to be thought upon that we by their meditation may draw our selves into the presence of our God to heare and doe Yea indeed say they they doe corrupt the text For though they say At what time soever a sinner doth repent from the bottome of his heart God will blot them out of his remembrance which is not the speech of Ezekiel I pray is not this the full sense of the Prophet made speake to ordinary capacity if not his words Doth he not say if the wicked will turne Is not this equivalent to at what time soever whether to day to morrow or whensoever I hope when conditions are performed God will be as good as his word whensoever Doth he not say If they turne from all their iniquities and keepe all my Statutes What is this but repent from the bottome of the heart and leave no root of bitternesse behind Doth he not say Hee shall live his sinnes shall not be mentioned unto him what is this but I will put them or blot them out of my remembrance This is not corruption I hope when the Text is plainly expressed in the true sense of it Secondly he doth exhort the people according to the Scriptures to confesse their sinnes with a lowly penitent and obedient heart saying after him By this hee puts them in minde what to doe namely to confesse their sinnes aright that their poyson being vomited up they may the better set themselves to seeke God in the other acts of worship But say they what need this saying after me seeing the Presbyters Prayer and the peoples Amen is enough Indeed it is enough to a Prayer the petitions whereof are not knowne to the people before such as that of Ezra and when men exercised their owne gifts for the edification of many But is it therefore unlawfull for the people to say after their leader when hee prompteth them or they are taught by the Church Doe not all the people as well as the Presbyter pray to God and praise God in singing Psalmes And I am sure the Word of Christ which warranteth what is commanded and what it goeth not against is not against it It is true it is uncomely for many mouthes to put up a petition to the King at once It would confound him whose apprehension and understanding is limited But it is not so to God who is understanding it selfe wisdome it selfe to whom millions sing Psalmes at once and thousand millions pray to him at once over all the world Thirdly he doth pray for and with them that they may doe as hee exhorted them For first there is the joynt confession of all their unworthinesse and Prayer to GOD that they may live better in after times Confession without a purpose to amend does no good therefore are both united in our good confession Then doth he for their encouragement declare and pronounce the absolution and forgivenesse of sinnes to true penitent beleevers according to the Gospel and applying it to the people prayes that upon their repentance their sinnes being done away they may doe worthily that service which now they are about Aâ—d then to supply all defects in all all pray with one heart as one man the Lords Prayer which is the King of Prayers and so rise with short and earnest prayers that they may praise God and that God would help them and with a profession of their faith in the Trinitie and desire that all glory may bee given unto that blessed three in one Thus I am sure if wee have pious and humble soules may we be prepared for the publike worship of God publikely Now for the service and worship it selfe in this good
have now done and commend you all to the word of Gods grace which is able to save your soules though no Bownist nor Anabaptist had ever beene hatched Live in peace and the God of peace shall bee with you Give not way to any opinion whereby the unity of spirit and the bond of love may be broken Play the men be strong and of a good courage Have prepared hearts to dye for Christs cause but to bee sticklers in such poore quarrels as can neither bring peace to the Church nor comfort to you at last abhorre Wee must all appeare before the Iudgement seate of God where colours shall doe us no good because we shall be iudged naked where pretences shall doe us no good because the bookes shall bee opened and where no authors or favourers of Sects or Schismes shall shelter us because we must stand before the man Christ Iesus to whom I ever leave you and in whose name ye shall have the prayers of Yours to be used in the service of the Gospel ROBERT ABBOT The Contents of this Meditation is thus summed up In Section 1. The state of Christians and their care to keepe it Section 2. The way to keepe a Christian state is publick communion in assemblies Section 3. The vice of those that forsake publick communion and first of the prophane Section 4. The forsakers of our assemblies that would be accounted holy and first of their name of Iustice Brownists which is due to them Section 5. Of that name they would have Separatists and how unjustly it is expected and assumed by them Section 6. Of the Brownists opinions upon which they forsake our Church and first whether we be a true Church Section 7. Of their first exception against us about the nature of a visible Church Section 8. Of their second exception against us about our enterance into a true Church where of their covenant Section 9. A question by the way because some of them question it about baptizing of Bastards of impenitent Christians Section 10. Of their third exception against us about the head of our Church Christ and the King under him Section 11. Of their fourth exception against us about the members of our Church where is debated of wicked professors comming to the Lords table Section 12. Of their last exception against our Church about the government of it and first of the power of Governement whether in the whole assembly Section 13. Of their exceptions against the persons governing Bishops and the exercise of their goverment in ordination excommunication imposing oathes Section 14. Of their second opinion upon which they separate from us because wee have not a true ministery where of ordeyners titles callings infirmities and maintenance Section 15. Of their last opinion upon which they separate from us because wee have not a true worship where of Ceremonies of order and significant and of stinted prayers Section 16. Of their maine exception in their former argument to witt our common prayer booke where of the order of divine service and their exceptions against kneeling Crosse and responses or answers in Baptisme Section 17. Of the use that is to bee made of all good assemblies to learne consideration and exhortation because the day is approaching which is applied to our foasakers A Postscript GOod Reader there are two texts of scripture whereupon the Brownists do build their frame besides many other in particular questions These thou shalt finde cleared as I judge in conscience in most Sections as thou goest along These are 1 Cor. 6.17 whereupon they ground their separation and Mat. 18.15 16 17 18. 1 Cor. 5. whereupon they ground the new Parish discipline Thou shalt finde these cleared Section 5. and 12. But before thou readest I would intreate thee to correct the errours of the presse printed at the latter end of the booke and then learne with me or learne me A TRIALL OF OVR CHVRCH FORSAKERS OR A meditation to still the passions of unquiet Brownists upon Heb. 10.25 Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as yee see the day approaching SECTION I. The estate of Christians and their care to keepe it THe better our estate is the more wee must labour to keepe it A poore man takes no great thought for iron bolts and barres a wooden latch a pin serves his turne and yet hee sleepes securely A rich man whose treasure is great and whose heart is nailed to it hath lockes bolts and barres of strongest assurance Thus must it be with a Christian He is not now in a beggerly estate he is crowned with loving kindnesses and tender mercies unspeakable He hath liberty to enter into heaven hee hath a way made to leade him thither and he hath an able guide for his conduct The holiest is set before him His liberty to enter is purchased by the bloud of Iesus His way thither is Christs flesh consecrated by the fulnesse of the God-head dwelling in him bodily His guide is the high-priest over the house of God Christ the Lord Christ alone purchased this liberty he alone is this way by the marriage of our flesh hee alone is this guide who hath authority over the house of God and cannot bee defeated His liberty is of the surest tenure by purchase with the bloud of the sonne of God His way is of the firmest sooting surest foundation and best making by Christ himself And his guide is truth it selfe one that cannot deceive even our Iesus Christ who is all and in all What therefore should hee now doe Let them get an estate in meanes offered which may present to God this coate oâ— armes A field of heavenly truth and sincerity the royallest in Gods eies charged with a cleane washed body opened for all the world to looke upon In the midst an heart sprinckled from an ill conscience breathing out by degrees a full assurance of faith And because he is a souldier and many enemies will assault his colours to win them that he may never give them againe let him not only have such christian armes but hold fast the profession of his faith without wavering that he doe not loose his crowne and honour with Christ But Lord how hard is this The Christian is weak and his enemies many mighty It is true therefore let him be strong in the Lord and run to such meanes as God hath appointed who knowes best how to give and how to guard all his graces given And what meanes are they The publike and private communion of Saints mentioned in these words The publicke is not to forsake the assembling of our selves together The private is upon due consideration of our selves to exhort one another These will make the christian keepe his ground not loose his colours not quit the field but overcome in living and bee more then Conquerours in dying
the synagogue The Corinthians had the womens vaile in the congregation to signifie subjection and the kisse of peace to signifie love Other Christians had Agapae at the sacrament in the roome whereof the Christians offertory was brought in for pious uses to signifie that love they should have one to another So wee have standing at the beliefe to signifie that it is not a prayer and that wee are ready to confesse our faith kneeling at the commandements to signifie the honour we have to that God that gave it and that wee must be ready to dart up prayer for our obedience and kneeling at the sacrament to signifie an humble acknowledgement of Gods love for so great a benefit And doe wee and all these saints before us set up images to our selves in these ceremonies for religious uâ—e God forbid The practise of these saints when the lawes of God were purely taught and kept teach us that though we my not set up an image to worship God by or in yet may we set up some edifying signes to put us in minde of those duties wee owe to God The Patriarchs may build altars give their children proper names to be admonishing signes of their duties to God and we may set all our sences on work that way We may set up a poste in a darke and dangerous passage that when I goe that way and touch it it may signifie my danger and I may avoide it I may set a watch-man in a towre to give a sound when the enemy comes that he may signifie my enemies approach and I may avoid him I may set up a Sea marke to signifie a Rocke neere that I split not upon it And may not we be as wise for our soules as for our bodies God forbid I am sure he hath no where forbidden it therefore it is not against Christ If it be not against him it is for him saith our Saviour Why then say they have we cast out all the significant ceremonies of Popery Not for their significancy barely but for their weight and measure They are not to them onely as outward garnishments of worship but as proper worship efficacious and meritorious their number stifles devotion and fills it with shewes without substance A cup of water refreshes but an whole Well of water choakes Yea an hundred Sermons weekly would not edifie they would eate out our conscience in our particular callings much more would an hundred ceremonies eate out the substance of our generall callings when a few may much refresh and profit if judgement over-power fancie and affection Yea but say they our significant ceremonies were taken from Idolaters and limbs of Antichrist who have abused them Were this true yet take the drosse from the silver and make a vessel for the finer but it is false Though they have had such as ours and have still yet ours are our owne and were never theirs in speciall Fire and water are contrary yet they agree in their kind they are both elements so ours are ceremonies and so are theirs but otherwise they differ as fire and water they scorne therefore ours and we deride theirs We read of sacrifices offered to Devils yet some of this was sold in shambles and some the Heathens made feasts of It was all the same flesh in kind but not in use The christians did damnably if they went to it when it was sacrificed yea and if they went to their Idol feasts when they blessed an idol it was idolatry but if they bought part of that flesh in the Shambles and eate it or went to their private feasts when they eate of it for ought they knew without reference to the Idol then saith Paul Eate making no question for conscience sake So say we of our crosse Surplice kneeling they were ordinances before Idolators abused them If they take them and blesse an Idol with them be it upon their own pates but if we be invited to them in a better use and not know nor have just cause to suspect any lurking Idolatry why should wee make so many needlesse questions about the use of them Put case such as they are pertained to Idolaters So did Goliahs sword yet David laid it up in an holy place for better use So did bowing belong to Baal prostrating the whole body to Idols kissing to the Calves kissing the hand to the hoste of heaven lifting up the eies stretching forth both hands showting for joy sitting or lying along upon the ground or on a carpet to idols yet all these we may use in the worship of the true God So for our ceremonies such as they are pertained to idolaters but were not idolatrous of themselves The crosse was used as a signe of profession before idolatrie prevailed The white garment was ordained as a cover-sloven in the poverty of the Church kneeling was used as an act of reverence before the breaden God was hatcht And may not we lawfully use them now to shew that we are in communion and fellowship with that blessed and persecuted Church without such noises and schismes Yea but in our worship there is say they as bad as all behinde wee have a stinted worship by that foule idol the common prayer booke and so we worship not in spirit and truth Doe we not worship in spirit when the spirit moves towards heaven as well as the flesh Doe wee not worship in truth when our petitions are true petitions uttered with a true tongue according to the truth of our hearts Doe wee not worship in spirit and truth when with such petitions heart and tongue we seek to God in all places not trusting in any Certainely wee doe and should doe farre better were it not for them who disgrace our common-common-prayer booke and draw the hearts of Gods people from it Yet those that know the vanity of their words and trust them not know also that they even when they use that booke to send their prayers tâ— heaven by doe pray in spirit and truth God bearing them witnesse by the holy Ghost How can they pray in spirit say they when they use him not what Is there no spirit but our owne Surely there is a publicke spirit and a private spirit The first hath wrought in the holy saints and army of martyrs who have laied up stocks of praier for us generations that follow them and by the blessed providence of God they are come into our hands There wee see how they prayed for us before we were There we learne to pray of them of whom the world was not worthy This spirit we use as well as our owne and it is pitty that any Christian that can pray to God by his owne dexterity of spirit should yet contemne the workings and helpings of the publicke spirit without whom the world had never had such a benefit But alasse say they our spirits are quite stinted when they are fettered with words