Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	form_n	prayer_n	use_v	4,815	5	5.9954	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61104	Chrysomeson, a golden meane, or, A middle way for Christians to walk by wherein all seekers of truth and shakers in the faith may find the true religion independing upon mans invention, and be established therein : intended as a key to Christianity, as a touchstone for a traveller, as a probe for a Protestant, as a sea-mark for a sailor : in a Christian dialogue between Philalethes and his friend Mathetes, seeking satisfaction / by Benjamin Spencer ...; Way to everlasting happinesse	Spencer, Benjamin, b. 1595?	1659 (1659)	Wing S4944; ESTC R13439	363,024	312

regulated yet not Episcopacy be extirped since it hath been alwaies held and found to be the bond of Church-union and separation from it the symboll of faction Therefore the ancient Writers counted those that would not be subject to them to be worse then infidels for they held the Church had her externall being and constitution by Bishops and they that did not communicate with Episcopacy were not in the Church Yea more Cyp Ep. 27. in Ep. ad Flo. Pupianum Clem. Ep. 1.3 Ruff. transl Russinus is so bold to say that all Priests Clergy men people nations and languages that would not obey their Bishops should be shut from the communion of the holy Church here and of heaven hereafter Mathe. Many found fault as much with the Liturgy as with Episcopacy Phila. They found none but fained some They pretended that set forms of praier were not to be used in the Church neither considering the authority antiquity nor the conveniency of it First not the authority as that it was appointed by God himselfe Num. 6.23 where the Priests are appointed to blesse the people in a set form of words So Deut. 26.13 the people are injoined a set form of praier after the paiment of his tiths Nor do they consider that the book of Psalms are all set forms of praier or praise and delivered to chiefe Musitians to be set to divers instruments to praise God withall 1 Chron. 16.7 and 1 Chron. 25.3 and 2 Chron. 30.21 and Ezra 3.11 Nor do they discern that Christ gave his Disciples a set form first giving it them as a pattern in the first year of his ministry Mat. 6.9 and in the third year of his ministry gives it them as a praier expresly to be used Luke 11.2 when you pray say Our Father which praier is not of extempore conception neither for we may find in old Jewish Euchologues most of the petitions not that Christ need to borrow of any but he did it to shew that truth was his freehold wheresoever he found it and to teach us to subject our selves to the spirit in ancient truths rather then to affect extempore raptures Nor do they perceive the antiquity of set forms in the N. T. Church for we find St James the first Bishop of Jerusalem was the first setter forth of Liturgies and he placed there by the Apostles So Titus was left in Creet to set in order things than were wanting and what things they were being they had the Gospell and Sacraments let any man tell you except they were Church Rituals Ignatius also Bishop of Antioch taught his Church Liturgies and Doxologies as appears by the Ecclesiasticall histories He lived in the first hundred years after Christ and from that Church of Antioch Trip. hist l. 10. c. 9. where men were first called Christians Liturgies were derived to other Churches as to Rome it selfe For Gregory the first being Bishop of Rome brought in the form of the Greek Letanies in that Church so that our Liturgy primarily commeth from the Greek Conc. Ancyr 1. tom Con. Conc. Meter not the Latin Church but if it did yet whatsoever is good in it may be used by any Christian Church except we think it not fit to worship Christ because he was sometimes consessed by the devils mouth Nor do they see the convenience of it St Paul did namely that we may with one mind and one mouth glorifie God the Father of our Lord Jesus Christ Rom. 15.6 And Mr Calvin approved it very much writing to the Protector of England in K. Edw. the sixths time that there should be a form of Church Service from which Ministers might not depart in the exercise of their functions that there may be an help to the simplicity of some and a remedy against the levity of others that affect innovations and for the clearer appearance of the unanimity of all Churches among themselves I know they say also that set forms of praier hindereth the gift of the spirit in ministers which would utter it selfe freely but that it is bound up by reading a set form But considering that the minister is the mouth of the people to God I conceive it convenient that the people know what he sollicites God for that they may the more comfortably join with him in praier Nor can I see how the Church is more edified by extempore praier than a set form since the Church is edified as well by Sermons composed as sermons preached Besides the spirit of the Church may edifie her members by her composures as well as any one member may edifie any part of the Church by his voluntary conceptions and expressions which may be done for ostentation or may want consideration and discretion also Nor doth set forms limit the spirit any more then extempore raptures neither in the minister nor people Not in the minister for he hath divers times in private devotions and before and after his Sermon to enlarge himselfe farther as occasion requireth And for his being stinted by the Liturgy there is no reason but he may since the spirit of the Prophet must be subject to the Prophets in their prophecying 1 Cor. 14. and then why not in praying by the spirit of the Church representative which composed the Liturgy And for the spirit in the people it is no more limited by a set form then by a sudden conceived praier for their spirit being equally intent upon this is as much limited as by that and so as the peoples spirit is subjected to the ministers in his praier so much more ought the spirit of the minister be subjected to the spirit of the Churches corporation I have seen many ridiculous pamphlets against the Liturgy more fit for wast paper then to be answered I spoke enough before of this matter in answer to some heresies Some do object that it containeth not praier for all occasions yet I think if they would well consider the Letany they can hardly add any thing to it though upon every particular petition therein they make as long a praier as the whole Liturgy Mathe. But the ceremonies are more offensive then the Liturgy Phila. They need not if people would consider the paucity the indifferency and the power that the Church hath to impose things indifferent For first there was but three the Surplice for the Minister the Crosse for the Baptized and kneeling for Communicants three innocent ceremonies as many of the complainers themselves have confessed in the opinion of wise men yet have they been violently opposed by many that cannot find the medium between affirmative and negative superstition but either rush into the gulfe or dash upon the rock The Praecisian he will have no ceremony without speciall warrant from Scripture like the Sadduces The Papist on the other side will have them necessary to divine worship though not set down in Scripture like the Pharisees traditions of the Elders Between both these lieth a middle way to

sect had continued in Germany a long time but not above ten years in any full vigour Gastius de Anab. Exord they being suppressed and punished severely by the Princes there a remnant of them came in two ships into England 1535. and lurking here a while were taken and made to recant others were severely punished as you may read in your Chronicles whose dregs other people have sucked in Howe 's Chron. 1538. Camb. in the life of Q. Eliz. But in the year 1561. Queen Elizabeth by proclamation commanded them all to depart the land within twenty daies upon pain of imprisonment and confiscation of goods whether they were free born or forreigners Mathe. But what tenets are now peculiar to this sect among us and your judgement therein Phila. 1. That no children ought to be baptized 2. That none are rightly baptized but those that are dipt 3. That there ought to be no set form of praier by the book 4. That there should be no distinction between Clergy and the Laity but all that are gifted may preach and give Sacraments 5. That it is not lawfull to take an oath though demanded by the Magistrate 6. That no Christian can with a good conscience execute the office of a Magistrate All which though I have here and there plainly though cursorily confuted yet I shall do it at your request more particularly Mathe. I pray do so Phila. First I shall prove that Infants ought to be baptized 1. Because it bears analogy with Scripture for God thought fit in making a Covenant with Abraham to institute a Sacrament by which infants as well as elder people might be admitted into his Church which Sacrament was Circumcision Then surely God having by his son Christ abolished Circumcision would not leave those who are the children of Abraham by faith Gal. 3.7 without some Sacrament by which their children also might receive the same benefit Calv. Insti l. 4. c. 16. part 6. unlesse the Gospell hath lesse liberty then the Law which Christ denieth laying I am come that ye might have life more abundant and then surely the means of life also namely baptisme for circumcision is so called Col. 2.11 12. circumcision without hands Mathe. But baptisme of Infants is no where commanded in Scripture Phila. It is not necessary to be injoined in so many words because there is sufficient warrant for it by bearing a proportion with circumcision the sign being only changed In many such cases the Scriptures are silent leaving men to draw consequences of practice from generall propositions As for example when Christ saith except a man be born again doth he not mean a woman as well as man or because he said only to his Disciples at his last supper where there was no woman present Do ye this in remembrance of me may we not therefore give the Communion to women without a special warrant I suppose no wise man will say so And so also for keeping the Lords day there is no command nor yet to rebaptize any which yet the Anabaptists do ordinarily practise Mathe. But children can make no profession of faith or repentance as those did that came to John the Baptist Mat. 3. and therefore are not I think to be baptized Phila. Yes surely because they are the seed of such as professe true religion and so are within the covenant and promise made to the visible Church and her seed in Abraham Gen. 18.18 In thy seed shall all the nations of the earth be blessed Which word nations compriseth young and old every one in their modell and capacity of blessing therefore circumcision was the seal of Abrahams faith Rom. 4.11 which he had before he was circumcised was given to Isaac as the seal of that faith which he had faederally as the son of Abraham and was to appear in him actually after his circumcision and so baptisme may be lawfully given to infants now under the Gospel though they be not circumcised Rom. 4.11 16. Mathe. But Christ saith go teach and baptize inferring that they should be taught and be capable of teaching before they be baptized Phila. No such matter For that direction of Christ Mat. 28.19 Go teach all nations baptizing them The word translated teach signifieth properly disciple them which may be done by this Sacrament of entrance into Christs school or Church and therefore teaching is set downe by another word after discipling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in verse 20. Teaching them to observe all things whatsoever I have commanded you Mathe. But we read not of any children baptized in the New Testament Phila. True but we read of whole housholds baptized as Acts 16.33 the Jailor and all that belonged to him Among whom if you will say there were no children because they are not set down I reply there is no women nor servants set down neither and so then the Jailor was the whole family and Lydia and Stephanas were their whole family But certainly Paul would have set down the omission of his baptizing children if he had omitted them in those families since that he is so exact in telling us what housholds he did baptize 1 Cor. 1.14 And truly if the want of a peculiar command or practice in the New Testament should exclude Christian children from baptisme we are left in a more uncomfortable estate for our children then the Jewes were But where the equity of the law remains there the law is still in force and where is the same reason there the same thing may be done for substance though the circumstance may differ And I am sure our children have as much need by baptisme to have sin washed away as theirs had by circumcision to have sin cast away Mathe. But that promise of God Gen. 17.7 of which circumcision was the seal was made only to Abraham and his seed by nature Phila. If it were so why is it not kept for the Jewes are cast off from being Gods people therefore that everlasting Covenant was and must be understood of Abrahams children by promise not by nature and so beleevers being within the Covenant may rightly claim the seal of the Covenant for their children Cyp. l. 3. ep 8. Aug. ep ad Dard. 57. which seal baptisme is to the Christians children as circumcision was to Jewish the one corresponding to the other even as the cloud and the red sea in which they and their children were all baptized 1 Cor. 10.1 Tertul. de Resur sarnis 2. typed our baptisme Beside is it not reason that those to whom the Kingdome of God belongs should be received into his Kingdome of grace the Church And that children are such Christ sheweth plainly Mar. 10.14 And that they were little infants it is plain for he took them in his arms Nay farther the Apostle saith that if one of the parents be a beleever their children are holy 1 Cor. 7.14 and if so then surely they are capable of the Sacrament of

the gift of praier before and after Sermon if men could use their libertie not as occasion to fleshly phantasies Mathe. I pray what be your Levellers Phila. They seem to me to be like those Hereticks of old In the third century of years after Christ called Apostolici in that affected wilfull povertie These seem to do so too by their digging in commons and receiving mens charitie But their new name intimates as if they would levell mens estates to make an equality because people did in the Apostles daies for the better propagation of the Gospell and sustentation of the Gospell-professors bring their wealth and made distribution to every ones need They seem now poor enough but what they may do when they are a fit number I know not but I am sure the way they take is not warrantable nor savours of any true knowledge of Gods providence or of mans prudence Mathe. Have all these wicked Hereticks escaped without any signe of Gods displeasure shewed upon them Phila. No for as he hath suffered many of them to fall into foule sins so upon them have fallen fearfull punishments As for foule sins many of them are caught in the birdlime of lust Simon Magus had one Helena Apelles Philumena Montanus had Maximilla Donatus had Lucilia Elpidius had Agape Priscilianus had Galla the Nicolaitans had wives in common The Popes have been as bad Sergius had Marozia Gregory the seventh had Matildis Alexander the sixt had Lucretia Leo the tenth had Magdalena Paul the third had Constantia and Pope Joan it seems had a Paramour The Anabaptists most unclean because they maintain unlawfull divorces and Polygamie and adulterie under a colour of spirituall marriage by which they are become all one body But I will say no more there is enough discovery made of them in divers books But Gods judgements have followed Hereticks Simon Magus would needs flie and was killed by a fall Hayn compend Eccles hist l. 1. Cerinthus with the fall of an house at a bath Elymas the Sorcerer was strook blind Priscilla and Maximilla hanged themselves Manes was flead alive Arrius voided his guts at a privie Nestorius his tongue rotted off And our late Sectaries have not all escaped for as these beyond the seas came to lamentable ends by wars and other executions of justice Sleid. comment lib. 10. as you may read in Sleidan's Comment in Pontanus and others so even these among us have been marked out by Gods judgements Puntan Cat. Heret Gastius de Anab. exorb H●res Chron. p. 456. 379. 679. 765. 766. For as Servetus was condemned at Geneva and Phiser suffered at Muthus Munerus rackt and headed by the Duke of Saxony John of Leiden and Chipperdolling executed and their bodies hung up in iron cages so you may read in our Chronicles of some burned others hanged of the Brownists for seditious books as Barrow Greenwood Studley and Billet and Penry the author of Mart. Marp Bul. adv Anab. Disco of Brow Brow Donat. proph schisme You may read more of them then I am willing to write in many good authors cited in the margent Some women Antinomians have brought forth fearfull monsters even thirty at one birth and another woman of one female with horns and clawes See Mr Wels his book of Antinomians And for the Antisabbatarians one makes mention of some that laboring on the Lords day have had their corn and houses burnt and of one great man that used to hunt upon that day had his Lady delivered of a child that had an head like an hound which might teach people to take heed that their rest upon the Lords day be not vain and fruitlesse but sequestring themselves from worldly businesse they do on that day give themselves to holy exercises Mathe. But I find some have troubled the Church about ceremonies and forms of government as much as these by their erroneous opinions as those which some call Prelaticall and others called Presbyterians Phil. I cannot deny but that the Prelaticall or Canonicall Ministers have been of late about 1635. more strict than formerly about Church-order and Ceremonies And the Presbyterian hath been more extream then needed against the Prelatical ministrie and Episcopall government since both of them agree in divine truths God hath given them both a right to his house but they quarrell who should have the upper or who the lower rooms and both contend which of them should keep the keies The Lord make them of one heart that the people may be freed of those distractions in which they are bred by their disagreements It were happy if all would take the counsell of Irenaeus to Victor Bishop of Rome who did rashly excommunicate the Eastern Churches for dissenting from his judgement in fasting and celebrating of Easter For he told him they did all agree in one faith and therefore it was more fit for him to study peace unitie and love This controversie was afterward setled by the generall Councill of Nice that Easter being universally kept should also be uniformly kept by all Churches not on the fourteenth of Nisan but on the Lords day So it had been more happy for the Church if these men had suppressed passion and put on patience till the State had called a nationall Councill to have determined those controversies lately risen Mathe. I pray what was the main quarrell about Phila. About superintendency Liturgie and ceremonie By superintendency I mean Episcopacy which word in English signifies the office of Bishops which word Bishop was made so odious by the envious learned to the ignorant Lay-people about 1641. that a Bishop was thought as bad as the Pope either for Idolatry or superstition and so were decried under the colour of a Reformation by the peoples exclamations and their government deposed before any other was setled which hath bred divisions and libertinisme ever since And I conceive if envy had not overswaied equitie faults might have been corrected and yet the dignitie of the office have been preserved which hath been venerable in all antiquitie Mathe. But we find them of no more authority nor antiquity then Presbyters Phila. I suppose you mean not Lay Elders for they were not used till of late years not so much as in Ecclesiasticall censures much lesse in ordination which Calvin himselfe never allowed And if you mean Priestly Elders it will not be found that ordination was committed to them alone without a Bishop for that place 1 Tim. 4.14 which saith that Timothy had the hands of the Presbyterie laied upon him Sedulius Hieron surely that was not ordination * Primasius ad 1 Tim. cap. 4. Oecumen in cap. 9. in 1 Tim. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him to be a Presbyter but of the Prelacie to make him a Bishop or else the laying on of St Paul hands was but imposition not ordination for he was not surely ordained twice 2 Tim. 1.6 or else both was but imposition of hands