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england_n	book_n	church_n	minister_n	2,564	5	6.5894	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81572	Divine physick for devout souls: or, Four serious vvords to the most grave and solid christians that scruple at The book of common prayer. Viz. I. To serve God by a liturgie, is part of the publick worship of God. II. The forms of the generall part of the Liturgie, used in the Church of England, compared with such formes as we finde in Scripture. III. An help to scrupulous consciences touching some things most excepted against in the other parts of the rubrick appointed to be used on particular occasions. IIII. Wee ought not to refuse the rubrick or common-prayer because it is imposed by authority from men, but therefore to use it. By a moderate son of the church.	Gordon, Jones, 1640?-1714.	1662 (1662)	Wing D1726; ESTC R231756	10,664	19

DIVINE PHYSICK FOR Devout Souls OR Four Serious Words to the most Grave and Solid Christians that Scruple at The Book of COMMON PRAYER VIZ. I. To serve God by a Liturgie is part of the publick worship of God II. The forms of the generall part of the Liturgie used in the Church of England compared with such formes as we finde in Scripture III. An help to scrupulous Consciences touching some things most excepted against in the other parts of the Rubrick appointed to be used on particular occasions IIII. Wee ought not to refuse the Rubrick or Common-Prayer because it is imposed by Authority from men but therefore to use it BY A Moderate Son of the Church LONDON Printed for R I and are to be sold by Sam Speed at the Printing-presse in St. Pauls Church-yard 1662. DIVINE PHYSICK FOR Devout Souls OR Four serious words to the most grave and solid Christians that scruple at the Book of Common-Prayer I. To serve God by a Liturgy is part of the Publick Worship of God A Liturgy is Liturgia a Publick Service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est opus facere publicuns vel publicè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a form of Publick or Common Prayer Divine Service 2 Cor. 9. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to minister and execute a publick work service or office Acts 13. 1. 2. when Barnabas and Simeon and other Teachers were in the Church at Antioch they ministred to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they performed the Publick Service Leigh in his Critica Sacra whom I think none that know him will deny him zealous enough to the Presbytery brings in Causabon pag. 157. who for Greek Learning hath scarce his equal in this our age saying Exercitat 16. cap. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been used Ecclesiastically for whatsoever religious ministration even for sole parying when there is no occasion of Sacrifice which seems to be two things Heb. 10. 11. Every Priest standeth daily ministring and offering oftentimes the same Sacrifices 1 Ministring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 performing the work of the Liturgy or publick Service 2 Offering Sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which Erasmus affirms that by sacrificing is meant the using of their gifts to Gods glory and the salvation of the Church in Prophecying and teaching the Doctrin of the Gospel Cartwright on Rhem. Test I doe not speak of the Liturgy to be used by the Magistrate in the forms of Civil Government Romans 13. 6. and other places nor of the forms of words used by the Angels in their ministration which surely can be no sin for us if commanded to use in ours Luke 2. 13 14. But this I say that Saint Paul as a Minister of the Gospel did perform his Liturgy-work Rom. 15. 6. as well as his Preaching work vers 16. and exhorts Timothy and in him all Christs Ministers in the publick Worship of God first to use a Liturgy or Prayer in common for all men as a thing that is good and acceptable in the sight of God our Saviour 1 Tim. 2. 1 2 3. II. The Forms of the general part of the Liturgy used in the Church of England compared with such Forms as we finde in Scripture 1 THe beginning of the Book of Common Prayer is First to read one of several places of Scripture there asserted taken out of the Word of God 2 The next thing is an Exhortation to stir up the Congregation to Prayer which Christ did to his own Apostles when he went to Prayer in the Garden Luke 22. 40 46. thus David stirred up the people by Arguments and then went to prayer Psal 106. and much might be said more for this but I think none will deny it that know any thing of God 3 The next thing is a form of Confession of Sins and I shall give you some other forms in Scripture that for the matter of them are the like One Form of Confession is the thirty ninth Psalm which was a form appointed by God himself to be read in the Church of God That it is a Confession of Sins is plain by the reading of it and that it was a Form appointed by God to bee used in the Church I prove by the title of it which is the very Word of God and in the Original in the Hebrew Bible as well as the body of the Psalm To the chief Musician even to Jeduthun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeduthun was one of the Ministers of the Church of God appointed to minister his part of the Liturgy or Publick Service of God 1 Chron. 25. 1. vers 6. and this Psalm was a Form appointed to bee used by him in the Church of God at the publick Ordinances Another Form of a Confession we find that Ezra used Ezra 9. 6. to the end of the Chapter and the like Dan. 9. at the beginning and several others in Scripture 4 Then follows the Declaration of Gods Mercy and Grace in the absolving of penitent Sinners by the form of an Absolution to be read by the Minister which hath a good warrant if we consider the like form used in the Church of God by the sons of Korah appointed thereto by the Lord Psal 84. by the title of which it appears that they did use it as part of their Liturgy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm for the sons of Korah who were Ministers appointed to minister their parts of the Liturgy of the publick VVorship of God 2 Chron. 9. 19. and this eighty fourth Psalm doth highly exalt God for his mercy and love to penitent Sinners that cry after him make him their strength and trust in him 5 The Lords Prayer was given by Christ himself teaching them by his own unerring lips to use that form Matth. 6. Luke 11. 6 There are in the Liturgy many short Prayers and Collects for several things and touching several estates and conditions of people and the like we finde in the Scriptures of many short prayers that have been used in the Church of God and warranted by the Lord Nehem. 11. 17. several Ministers were appointed to their parts of the publick prayers so Acts 4. 24. to vers 31. is set down an express form of a short prayer used by the Church of Christ and the Lord gave a clear testimony of hearing their prayer So also the Apostles had a short form of Prayer used for those that they laid their hands on that they might receive the Holy Ghost Acts 6. 6. and 8. 15. And so again we finde a form of a short Collect used by the Prophet Habbakkuk Chap. 3. and the Apostle St. Paul exhorts expresly Ephes 4. 6. In every thing by prayer and supplication with thanks-giving let your requests bee made known unto God As a Caution to admonish all men to take heed of mocking or scorning at the short prayers in the Liturgy I shall here insert a notable example of a lamentable Judgement of God upon one John Apowel mentioned by

blessed you out of the house of the Lord. III. An help to scrupulous Consciences touching some things most excepted against in the other parts of the Rubrick appointed to be used on particular occasions 1 TOuching the Sacrament of the Lords Supper There are chiefly two things scrupled at by some 1 That as some object all that come yea the ignorant and scandalous are admitted to the Lords Table contrary to Jer. 15. 19. and 1 Cor. 5. 11. and 2 Cor. 8. 5. which is a false charge upon the Rubrick and the Discipline of the Church for by the Canons of the Church none are to bee admitted to the Sacrament of the Lords Supper untill they be instructed in the Principles of Religion and confirmed by the laying on of the hands of the Bishop and every Minister that hath Cure and Charge of Souls is to take especial care that none be presented to the Bishop to bee confirmed but such as can render an account of their faith Canon 61. Anno Dom. 1604. and touching such as are scandalous the Rubrick directs expresly in the Preface to the Holy Communion That if any be a notorious Evil-liver so that the Congregation by him is offended or have done any wrong to his Neighbour by word or deed the Curate having knowledge thereof is to admonish him in no wise to presume to come to the Lords Table until he have openly declared himself to have truly repented and amended his former naughty life that the Congregation may thereby be satisfied And Christ himself teacheth every individual Member how to carry himself towards an offending Brother Mat. 18. 15. 16 17. 2 Another scruple by some is about Kneeling at the Lords Table because it is said Christ sate down and the twelve Apostles with him Luke 22. 14. whereas neither Sitting nor Kneeling is the essential part of the Sacrament as they are not the essential part of Prayer but for decency and order which ought to bee observed in the Church 1 Cor. 14. 40. we finde prayer sometimes used kneeling as Dan. 6. 10. Hee kneeled upon his knees three times a day and prayed and we finde Prayer sometimes used sitting Nehem. 1. 4. I sate down and prayed before the God of heaven and as it is hard to determine exactly the posture of Christs Body in his Agony in the Garden which Saint Luke calls Kneeling Luke 22. 41. He kneeled down and prayed and Saint Mark calls falling on the ground Mark 14. 35. Hee fell on the ground and prayed though most probably it was a falling down on his knees on the ground so it is hard to determine exactly what that posture was which the Disciples were in when Christ delivered to them the Sacrament for though it be said Luke 22. 14. He sate down and the twelve Apostles with him yet Saint John saith that at that time John 13. 23. There was leaning on Jesus bosome one of his Disciples but kneeling being by an Ordinance of the Authority of this Land commanded at the Lords Table it is decent for us to submit to that Ordinance and it is our duty to conform thereunto 1 Pet. 2. 13. 2 Touching the Sacrament of Baptism two things are chiefly scrupled about it 1 Some do scruple at the Baptizing of Infants as persons not fit subjects in their sense for Baptism though they be the Children of beleeving Parents born within the pale of the Church but being the Children of Beleevers they have a right to be Baptised which I prove by several testimonies and reasons 1 They are the Holy Seed as they are the natural Children of the people of God Ezra 9. 2. And if the root be holy so are the branches Rom. 11. 16. if the father be a baptized person and continue in the Church so the children are to be baptized for the children of beleevers of Christian Parents have an interest in the Covenant of Grace being children of the Covenant Acts 3. 25. The seal of the Covenant of Grace the sanctifying seal whereby they are dedicated to God belongs to them by Christ for whether is greater the gift or the Altar that sanctifieth the gift Matth. 23. 19. they being the children of beleeving Parents are through Christ to be Consecrated as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy things 1 Cor. 7. 14. and to have a right to the clensing Ordinance for what God hath clensed none should dare to call unclean Acts 10. 15. 2 The Children of Gods People had right under the Law to Gods seal of the Covenant of Grace in Circumcision Gen. 17. 10 11 12. therefore much more have they right now under the Gospel to Gods seal of the Covenant of Grace in Baptism by which all the priviledges of Gods People are much inlarged and made more glorious 2 Cor. 3. 7 8. 3 It is against Gospel light that those that are judged to have received the Holy Ghost should be deprived of Water Baptism Acts 10. 47. of which thing there is as good testimony in behalf of Infants as for men of riper years Jer. 1. 5. Luke 1. 15. 4 The very design of the Ordinance of Baptism is to declare the person baptised to bee a disciple to Christ Mat. 28. 19. Go yee therefore and teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciple all Nations Baptising them declare them to be Disciples by Baptising them And Infants who were Circumcised at eight daies old were declared to be Disciples Acts 15. 10. therefore Infants have right to water Baptism 5 Those that are to bee judged beleevers ought to bee baptised Beleevers are fit subjects for baptism Acts 8. 37. I prove them beleevers plainly thus 1 They are such as the Kingdome of God doth belong to Mark 10. 14. Luke 18. 16. John 3. 5. which cannot be were they not beleevers for unbeleevers are to bee cut off from the Kingdome of God Luke 12. 46. 2 They have hope in God even while they are sucking at their mothers breasts in their infancy Psal 22. 9. which none can have but beleevers for Heb. 11. 1. Faith is the substance of things hoped for 3 Christ himself doth with his own unerring lips declare them to bee beleevers Mat. 18. 6. These priviledges are of Gods free grace vouchsafed to them Rom. 11. 28. as touching the Election they are beloved for the Fathers sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their Fathers sakes 6 There is command in Scripture for Children as well as others to bee baptised because the promise reacheth to them with the Parents Acts 2. 38 39. 7 There is examples of Baptising Infants as well as others 1 Cor. 10. 1 2. and other places 2 Others do scruple the Cross in Baptism whereas the very Ordinance it self baptizeth the person into the Crosse or death of Christ Rom. 6. 3. And for the making of the sign of the Cross with the finger on the fore-head of the person Baptized It is declared in the 30 Canon Anno Dom. 1604. That the Church of England since the abolishing of

Popery hath ever held and taught and so doth still hold and teach that the sign of the Crosse used in Baptism is no part of the substance of the Sacrament For when the Minister dipping the Infant in water or laying water upon the face of it as the manner is hath pronounced these words I Baptize thee in the name of the Father and of the Son and of the holy Ghost the Infant is fully and perfectly Baptized So as the sign of the Crosse being afterwards used doth neither add any thing to the vertue or perfection of Baptism nor being omitted doth detract any thing from the effect or substance of it 3 Touching Confirmation by laying on of the hands of the Bishops However it bee a scruple to some yet wee finde it an Ordinance used to persons after Baptism in the Apostles time Acts 8. 17. Acts 19. 6. and it is reckoned up to be one of the foundation principles of Church discipline Hel. 6. 1 2. 4 Touching the Catechism appointed by the Rubrick to be taught some scruples are made about some things in it 1 That it should be said that by Baptism a Childe is made a member of Christ a Childe of God and an inheritor of the Kingdome of Heaven By which is meant onely in an outward relation as all the Circumsised Jews were the people of God Thus by Water-baptism we are made outwardly in our bodies mystical Members of Christ 1 Cor. 6. 15. Know yee not that your bodies are the Members of Christ and so also we are by an outward right made the Children of God 1 John 3. 2. Beloved now are wee the Sons of God But it doth not yet appear what wee shall be by outward profession in appearance they were so but what they were inwardly and spiritually that appears not to men certainly in this world And so again By water Baptism wee are made inheritors by an outward right of the Kingdome of God that is to say of the Church of Christ Colos 1. 13. Who hath redeemed us out of Darknesse and hath translated us into the Kingdome of his dear Son God doth it by a visible separation of us from the Heathen and Kingdome of Satan by water-Baptism as the Lord promised Ezek. 36. 24 25. I will take you from among the Heathen and gather you out of all Countries and will bring you into your own Land i.e. into the pale of the Church by Water-Baptism Then will I sprinkle clean water upon you and ye shall be clean 2. The next scruple is about the engagement of the God-fathers and God-mothers who do promise and vow those things in the childes name which are to be promised in Baptism to understand which it is to be considered 1. That the Childes right to Baptism is from the Parent 2. The people of God have right to come before the Lord and enter into Covenant with him for themselves and Children yea for the poor ignorant sucking infant by vertue of the Covenant of Grace through Iesus Christ as plainly appears by these Scriptures Deut. 29. 10 11 12 13. and Deut. 31. 12 13. And 3. The Parents entring into a Covenant with God for their Children it is but right it should be established by two or three witnesses Mat. 18. 16. 2 Cor. 13. 1. 4 Some doe scruple that part of the Creed where it is said of Christ He descended into Hell because when Christ dyed his Body was buried in the Sepulchre and his Soul was that day with God the Father presently in Paradise both which is confest yet is that also true that Christ descended into hell not that he descended into the Papists feigned Purgatory but hee descended into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the estate of the dead so the word signifies in his Human nature and hee descended into Hell by his Divine Power accomplishing the effect and triumph of his Death over Hell and he descended into Hell by his terrour of soul in the Garden and on the Cross and hee descended into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grave so it is frequently rendred by his Soul from Heaven to his Body to be coupled again with it to give it life and raise it up again from the dead 5 Touching Matrimony the greatest scruple that is made in the forms thereof is about the Mans saying to the Woman With my body I thee worship which is no more but te colo I imbrace thee and so it is in the Latin Service as if a man should say With this Ring I thee wed with my body I thee embrace and with all my worldly goods I thee endow 6 The chiefest thing scrupled in the Visitation of the Sick is about the Absolution because it is said to the penitent beleeving sick Person when the Minister judgeth him to bee such a one By his authority speaking of Christ committed unto me I absolve thee from all thy Sins in the name of the Father and of the Son and of the Holy Ghost but this is done only declaratively and with a Proviso provided that he be such a one as is expressed in the Prayer immediately going before these words on which they have a dependance viz. Our Lord Jesus Christ who hath left power to his Church to absolve all Sinners which truly repent and beleeve in him of his great mercy forgive thee all thine offences and upon this ground if the like Person be such a one the Minister doth declare By the Authority committed to him he doth absolve him 7 Touching the burial of the Dead some doe scruple that at the interring of every Corps it is said Wee commit his body to the ground earth to earth ashes to ashes dust to dust in sure and certain hope of resurrection to eternal life whereas none can have such sure and certain hope touching any and some have lived so profainly and even to the last have not given any testimony satisfactory of their repentance so that there is little hope of their interest in eternal life at all But this scruple ariseth from a mistake for it is not spoken of the body of the deceased particularly but of the bodies of the Congregation that is to say of the faithful as we say Our Father when there are sometimes many unbeleevers and carnal men in the Congregation And it is not said in sure and certaine hope of his Resurrection to eternal life but indefinitely in sure and certain hope of resurrection to eternal life through our Lord Jesus Christ i.e. to those that have an interest in our Lord Jesus Christ which rather is to bee referred to the faithful than to the present interred Corps except he be one of that number even such a one concerning whom the Minister then declares That Christ shall change our vile bodies not his Body except he be one of that number that it may be like unto his glorious body 8 Touching the Thanks-giving of Women after Child-birth the greatest scruple is about that part of it where it is said The Sun shall not burn thee by day nor the Moon by night supposing that not to concern the Woman to whom it is said but it is Scripture and it cannot be denied but that the rest of the Psalm is very sutable why then should this be scrupled seeing it is part of the same for the whole is the one hundred twenty first Psalm which is all appointed to bee read and that which God hath put together in his holy Word let no man think much that the Church doth not put asunder And besides these very words scrupled are a precious Promise for the Woman to lay hold on and for all that beleeve for it is made to every faithful soul That neither the Sun of Prosperity shall annoy them with scorching heat of presumption by day nor the Moon of Adversity hurt them with the cold vapours of despair by night it is in a word Gods promise of protection to them night and day 9 Touching the Commination of the Curses to be read by the Minister and the Peoples saying Amen much scrupled by some me thinks when they read that God did expresly command the like in the Scripture to be done by his own peculiar people we should all bee satisfied in it Now that God did so is plain by the twenty seventh Chapter of Deutrenomy IV. Wee ought not to refuse the Rubrick or Common-Prayer because it is imposed by Authority from man but therefore to use it SOme pretend that they cannot in conscience use the Common-Prayer because it is imposed by a Command which is a very bad Principle for if Authority command that which is not sin it is sin not to obey that which is commanded therefore saith the Apostle 1 Pet. 2. 13. Submit your selves to every Ordinance of man for the Lords sake FINIS Charles R. OVr Will and Command is and We doe hereby authorise you forthwith to Print Publish and disperse a Certaine Booke Intituled A Collection of the Petitions of divers Counties of this Our Kingdome Subscribed by the Gentry Ministers and Freeholders of those Counties on behalfe of Episcopacy the Liturgy and Church Government and for the establishing Our Rights and the Libertie of the Subject And for so doing this shall be your Warrant Given at Our Court at Yorke the 20 th of May 1642.