Selected quad for the lemma: prayer_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	father_n	lord_n	preface_n	2,582	5	10.5359	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95937	The vindication of a true Protestant, and faithfull servant to his church, Daniel Whitby, rector of Thoyden-Mount in Essex. From articles exhibited against him in the exchequer-chamber at Westminster, by a few schismaticall, tempestuous, illiterate heedlesse people: together with a sermon preached at Rumford the last visitation in Essex, in defence of the liturgie of the Church of England, which is most objected in these articles.	Whitby, Daniel, b. 1609 or 10.; Whitby, Daniel, b. 1609 or 10. Vindication of the forme of common prayers vsed in the Church of England.	1644 (1644)	Wing V468; Thomason E40_34; ESTC R19242	31,300	47

with are Malignants Ed. Prudden Ed. Gibbs John Field Drunkards Swearers and men of very scandalous lives as D. Wright M. Nicolson M. Everington and such like persons and when he was absent these onely supplyed his place I thought I might have beene excused my Companie-keeping ANSWER seeing I make no more use of it then to preserve Civilitie and Curtesie it doth not extend to the Ale-house or Taxeme but to the doores where I live where there be better witnesses to take notice of my behaviour I have beene six yeares in this Countie and scarce know six Gertlemen to whom I owe Visits I am an utter stranger above two miles from home I did not expect to be accused of Companie that am accused of Stoicisme For these Gentlemen exprest I was never witnesse of any such ill qualities some of them I have not seene since the Notion Malignant came up and I have reason to thinke better of them then these report Those that will lye unmercifully to paint their Minister will stretch a little to set out the colours of a stranger For their Preaching in my Church it is rare perhaps once a yeare I entertaine a helper when I visir my Father and for their Doctrine my Accusers have commended it when they preacht in my Church they preacht very well The ninth Article He said That our Townes-men were right for the Cause John Brown botcher solus to rayse Warre against their King but for his part Cursed be his heart that lends any Money he would not goe on in those wayes This strange man brings nothing but Cursing and Swearing ANSWER and filthinesse against me but imagine that we met upon Mount Ebal I hope the Committee will not beleeve that I was so mad as to curse my selfe With that I layd downe a Bill of Expences for this yeare which I had payd and given the Parliament 20 pound out of a poore Living of 80 pound the Constables Oath was offered to testifie the payment of so much from my Purse The tenth Article That the said M. Whitby hath beene privie to Ed. Gibbs Susan Field and assistant in sending one privately with Letters to Oxon. This is a good Article to wind up the bottome ANSWER there appeares nothing in it but a Lye and the Image of Jealousie Since there hath beene a Controversie in this Land Oxford hath not beene the wiser for me by a syllable but I sent a Letter to a Friend dwelling towards Cambridge and they mistooke the Universitie Robert Clark was called in whom they accused for carrying the Letter and hee offered to take his Oath hee knew not where Oxford stood Have you tooke the Nationall Covenant M. WHITE ANSWER M. WHITE ANSWER No. Will you take it I will take it Passivè but not Activè it belongs not to my Calling to root out Episcopacie I take it as Elisha tooke his Masters departure 2 King 2.3 patiently I promised them obedience to it but preserved my opinion of it because my Reading had made such impression upon my Judgement I spake too much to this Question and feare it did displease yet I hoped for pardon it being a sudden Answer to an unexpected Question and I onely laboured to shew an honest mind PSAL. 82.8 Surge Domine judica terram 1 PET. 4.19 Let them that suffer according to the will of God commit the keeping of their soules to him in well-doing as unto a faithfull Creator THE VINDICATION Of the Forme of COMMON PRAYERS Vsed in the CHURCH of ENGLAND In a Sermon Preached at the last Visitation at RUMFORD in ESSEX By DANIEL WHITBY Master of Arts Parson of THOYDON-MOUNT Lately accused at the Committee in the Exchequer Chamber for the said SERMON OXFORD Printed by LEONARD LICHFIELD Printer to the Universitie 1644. An Advertisement VVHere any Limb of the Article is to be found in the Sermon it shall be noted by an Asteriske * in the Margent especially that Contradiction Prayers by the Spirit did quench the Spirit There is no Inventorie of it but pag. 27. in an Objection where the Reader may gather the great Abilities of these Religious Mountebanks that cannot distinguish betwixt an Objection and Thesis in Divinitie nor know when a man speakes out of his owne mouth or out of another mans The Vindication of the forme of COMMON PRAYERS used in the Church of ENGLAND MATH 6.9 After this manner therefore pray ye HEre is an Ergo in my Text Therefore it shewes this Verse is an inference of the former Now lesse any man should say to me as Christ to the intruding guest Friend How camest thou in hither Mat. 22.12 be pleased in one word to take the Ergo the dependance Our blessed Saviour in this Chapter censureth two sorts of people for errors in devotion Hypocrites ver 5. Heathens ver 7. The Hypocrites are challenged for two things The Posture of Prayer The Place of Prayer first Standing secondly Streets and Synagogues Not that either of these were evill in themselves but in their choyse and affectation They love to pray standing c. They affected them both out of Pride and Singularitie secondly out of an evill end To be seene of men and so they have their Reward The Heathens are condemned for Tautologie and idle Reperitions that served their Prayers as the Cooke his Dinner dressed Pork in severall Sauces and Messes all was but Perk So they loaded Gods eare with multitude of words to no purpose Christ labours to preserve his Disciples from them both The former ver 6. The latter in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The parts of this Text are two A Precept A Patterne A Dutie A Direction The Commission Pray ye c. The Copie Our Father c. I will say nothing touching the latter the lords-Lords-Prayer though it begins to grow out of request in many places you shall not heare it at all 〈◊〉 15.20 Now the servant is not greater then the Lord no wonder if they despise our Prayers when that which cropped from Christs mouth comes not in their lips as if not worth the owning The Lord maintaine his owne Prayer I shall labour to maintaine ours in the first parts of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After this manner c. Where that I may not spend one graine more of my Glasse in a Preface I shall presently acquaint you what I intend to doe Foure things will absolve this Text and my intents First The Dutie and Approbation of Common-Prayer Pray ye All. Secondly The Excellencie of set formes of Common-Prayer After this manner Thirdly The Commendation of our set forme of England Fourthly I shall wash it from the staine of Poperie First To begin at the lowest Stayre of this Division and so climbe upwards It looketh the better in my conceit for its Name and Title that it is called Common-Prayer For the better any thing is in Religion and Gods Worship the more excellent it

before the Protestation when I had no more engagement to a Scot then to the Dutch or French since the Protestation my Vowes are upon me But to disclose the Article at the Scots comming in I preacht upon that Text 2 Sam. 20.1 2. There happened to be there a sonne of Belial whose name was Sheba the sonne of Bicri c. I knew not who Sheba was and it was no matter a Tinker or a Pedlar I said was fit for such a Project as Jack Straw John Cade and Wat Tiler The fifth Article He hath shewed himselfe an enemie to Parliaments saying Susan Field John Field Ed. Prudden The King may take away his subjects goods to supply his wants without a Parliament or else he said he is no King at all and for a King to be ruled by the Parliament is to give his Crowne to them and himselfe to become a subject He said also That it is not in the power of the Parliament to take a part of a Ministers Benefice to maintaine a Curate What say you to this Article M. WHITE ANSWER Of all the Articles I have no acquaintance with this Nec via nec vestigium inveniri All the Congregation was solemnely examin'd on these Articles on a Sabbath day before worthy Gentlemen of the County and disclaim'd this Article absolutely never any such thing was delivered in that Audience I have many and many times preached Propriety never Tyranny and these Rovers could neitheir produce time nor Text of these Articles when on what occasion or Scripture delivered But since those Texts they did produce did so unhappily discover them it was wisedome to be ignorant of the most for dolus latet in indefinito Two of the three witnesses are of such inconsistencie of judgement emptinesse incapacitie distraction that I dare venture my Credit they are not able to carry a Text twice repeated Terminis terminantibus which made me admire when I saw them unanimous in their Evidences They were long Catechized by some good Scholar before they could say these lessons without booke the last Line assures me of the Sophistrie which M. White struck out yet I beleeve it was as true as the rest having no more occasion to talke of a Minister and his Curates allowance then of any other impertinency so that be the matter of this Article true or false I am confident it is borrowed and as they say it is familiar to choose Articles according to the fate they bring upon men That which will put him out you must put in it is no matter what he hath done but what will undoe him this Article is more aged then the Parliament and therefore improbable My devotion and behaviour to the Parliament since it had a being I hope are more innocent and probable arguments then wandring jealousies before The sixth Article That he disswaded his Parishioners from contributing to the Relief of Ireland Ed. Gibbs John Field relling them they were at great charges otherwise and wishing the younger people that were ready to give to keepe their money for some Briefes he had to gather shortly of great value and that charity begins at home You were an Enemy to the Reliefe of Ireland M. WHITE ANSWER This Article is so contradictory to what I then said that the Congregation wrote Impudercie on it had that brow that made it any wrinckle of shame or honesty he would have put in something else for I laboured by all skilfull powerfull Arguments to advance it and invented a way to make the Parish bountifull extracting foure Briefes which I had then in my hands from the children and servants of the Parish which never gave before nor would have beene askt to that Collection and so left the house-keepers free that they might be the more liberall to Ireland yet I am wounded with mine owne plumes and my industry to the cause inverted against me I was never counted an enemy to charity before The seventh Article That he hath disswaded his Parishioners from taking the Protestation saying Ed. Gibbs John Field That it was enough to set the whole Kingdome together by the eares You disswaded your Parishioners from taking the Protestation M. WHITE ANSWER This is an Article of the same brood I tooke the Protestation my selfe preached two Sermons upon it out of Psal 66.13 divided it into foure parts opened it and commended to my Congregation every part of it I doe not contradict that in my Pew which I preach in my Pulpit I am not Yea and Nay but I told those seditious men that brought it me unattested contrary to the Ordinance they were disorderly men and would set the world together by the eares which they as handsomely as they could transferred from their persons to the Protestation The eighth Article That in a Sermon at a Visitation at Rumford Ed. Prudden Ed. Gibbs John Field 1641. out of a pretended zeale for the Common Prayers bitterly inveighed against preaching and conceived prayers viz. That God thinkes best of formes of prayer and not of prayers of the Spirit for prayer by the Spirit did quench the Spirit and that Gods stomack is not queazie as mens of our dayes he doth not search for new devices God is the God of the Old-Exchange as well as of the New and wears not such mutable eares as men doe That set-formes of Common prayer are the greatest glory of our English Nation That those that cannot endure to spend one houre in hearing Divine Service and yet can be content to see two glasses turned in the Pulpit though they heare nothing but Non-sense their eares are better then their hearts What say you to the Visitation Sermon M. WHITE ANSWER I preacht at the Visitation on that Text Matth. 6.9 After this manner therefore pray ye Our Father c. in advancement of our forme of Common Prayer The Copie I had in my hand at the Tryall layd it downe on the Table before the Committee with these words If there be any thing in this Sermon that savors of a corrupt braine or an evill spirit I will gladly beare the guilt of all these Articles if not I hope this may be a glasse wherein you may see their ignorance and malice as well as my innocence I told them moreover The Lord Say's in whose hands there was a Copie from the first birth of it Nay to tell the world my folly in this case I have preacht this Sermon thrice in three solemne Congregations I have given out three Copies of it to the Lord Say to my father the Minister of Buckingham and to a neighbour Gentleman in Essex and now I must be forc't to Print it to Vindicate both it and me stom the braine of the Vulgar and the Countrey noyse and if I doe not Print it as neere the Copie and delivery as I can let God and the world detect me for an Impostor But to dally a little with the Article the Author

Confession A Syrian ready to perish was my father c. Davids 92. Deut. 26. v. ●● Psalme was sung every Sabbath day as we may gather by the title which is as Canonicall in the Hebrew Copies as the rest Our blessed Saviour in the new Testament sung a Hymne with his Disciples after the Sacrament one of Davids Psa usually practised on such occasions And having the fulnesse of the Spirit yet went the third time praying the same words And gave his Disciples this set forme of Prayer Mat. 26. v. 44. When yee pray say c. Luk. 11.2 as John Baptist taught his disciples the like which we gather from the first verse Where although he did not alwayes tye them to the words and no more which was the error of the Waldenses yet neither did he at any time forbid them the use of those S. Paul had copious graces of the Spirit yet he alwayes useth one forme of salutation before and after his Epistles S. John in his Revelation sets down the formes of prayses in the Tryumphant Church above Revel ch 4. 11. 5. 13. 15. 3. 19. c. In the Song of the 24. Elders and the Rest The Song of Moses and the Lamb verbatim what words they sung the Hallelujahs and Doxologies and will not set formes of Prayer become the Militant Church here below So that the Scripture is not repugnant to set formes of Prayer but very obvious which shewes the Ancient practise of it both in the Jewish and Christian Church And as the Synagogue had a Liturgie composed out of Moses and David and the Prophets by their Predecessors So the Christian Church hath cast her selfe into the same mould from her Infancie as we read still of the Liturgie of the Fathers So much of the first Argument The Reasons that favour a set forme of Prayers Argum. 2 are drawne from three heads God the hearer or accepter Of Prayer The Orator or Minister the maker Of Prayer The people to whom it redounds First It s fond to thinke that Almightie God loatheth prayers that come often in the same words or likes one that hath a daily new Edition corrected or amended or rather corrupted by the Author * His stomack is not so queasie as mame's are that affect change and varietie of dishes Act. 17.21 He is no Athenian Auditor Acts 17.21 that delights dayly to heare some new thing and spends his time in expectation of thy invention He doth not listen after noveltie and varietie of words to heare the soule in a new tune no more then to see the body in a new dresse If we come every day in the same cloathes to Church we are as welcome So if we apparell our thoughts in the same language * God is as well the God of the Old-Exchange as of the New He doth as little affect the changeable sutes of service as of apparell and we treth not such mutable eares as men Nay he threatned to punish those that wore strange apparel Zephan 1.8 and forbad strange gods So for any thing I see strange alterations in Religion in our approaches to him If no other God but me Mal. 3.6 why we affect other approaches I am the Lard I change not you may change and be unlike him so It betrayes a vanitie both in our conceit of God and in our owne soules as 〈◊〉 we were never the same men before him I am not I as S. Austen we have the same sins to be sortie for the same suits to beg of God the same thanks-giving to pay And what if we pay it in the same Coine It is all one to him he doth not affect the new Mint and stamp of Devotion that Jesus Christ that as the same yesterday Heb. 13.8 to day and for ever will not dislike thy prayers if they be so Secondly In respect of the Orator whose helpe this is in a time of need every one was not so rich under the old Law to bring God an oblation of his owne cost and charges Sacrificium Juge there was therefore the continuall Sacrifice which did befriend them all so every man is not so well gifted in this case to poure out a dayly Sacrifice of his owne invention therefore the continuall forme is a remedie for that want though some in the Church are plentifully stored and qualified yet every vessell doth not runover every bottle doth not burst with new wine many an honest man wants utterance knowledge remembrance language and contrivance which are the requisites to the work These men must betray their weaknesse or leave their Ministerie No God and man hath provided every Pastor a staffe to sustaine his infirmitie so that he that like the palsie-man Luk. 5.18 shakes and cannot goe himselfe to Christ he shall be supported on others shoulders the Liturgie of abler men This is not spoken to excuse the Minister and make him dull and larie no he hath his time and place to shew his rich abilities in the Pulpit he hath worke enough to doe somewhere else both to pray and preach enough to spend himselfe I wonder at those Scholars constitutions that would refuse this ease and make Inclosure of Divine Service that would have nothing open-field for the good of the Commons but like greedy Impropriators inclose all within their owne hedge and ditch The Priest had worke enough to doe of his owne Ergo God gave him Levi to helpe him in his service so our Ministers have what time they will of their owne for the Pulpit the forme of Prayers is given them like Levi for assistance so that he that can doe all of his owne abundance should be contented with his Pulpit and not despise the Deske where his weake brother is gratified Thirdly and chiefly in respect of the Congregation which hang upon the Ministers lips at Prayers and in this case set formes are most profitable and in two Respects for their Ignorance and Edification those two a Minister must consider the constitution of their soules and then how to benefit them Now in the first place a set forme sutes best with the Countries Ignorance and their vulgar capacities for they are not all wiser then their Teachers though the proud despisers of our Prayers thinke so yet as S. Paul apprehended his Corinthians 1 Cor. 3.2 Many are babes in Christ and must be fed with milke and not strong meat alone and will you venture to give the child every day a new breast It is thought more wholesome to let it draw the old Familiaritie makes the child in love with any thing but Ignoti nulla cupido no desire to that it doth not know Prayer oftner heard is better understood digested and turned into whole some flesh and blood It is with devotion as with dyet not so good to taste of every dish as to feed of one so Philosophers and Physitians say and so Divines Varietie may delight and please as Seneca said of

too low they know not the true Pedigree of our Common-Prayers which is older by many dayes then Poperie it selfe and was borne before that Schisme came in For this I would have Wife men understand we doe not claime any thing in our Church from the Church of Rome but above them We doe not like the Israelites borrow any Jewells of the Aegyptians but like Laban to Jacob we search their houses to see what Jewells they have of ours which were lest us by the Primitive Fathers And dare be bold to say as Laban Gen. 31.43 with a farre better title These Ceremonies be my Ceremonies these Prayers my Prayers as he of his Daughters c. For I will never yeeld that we derive from them that we are the Apes of Rome or consent with them in any thing but what they reserve from the Primitive Churches and that belongs to us likewise To conceive this aright no man can be ignorant that doth but listen how the world went befor us that we and they Protestants and Papists were all one Family of Christ one true Church heretofore there were no such names and distinctions heard of nor Schismes conceived but lay in one bosome of a Church and served God with joynt hearts and minds This Union was from the Apostles times downewards to the Primitive Fathers To take all along with us now doe you think there were not Liturgies and Formes of Service then Yes no phrase more common among the Ancient Writers then to talke and recite their Liturgies S. James Athanasius Basil and Chrysostomes Liturgie c. Well then in those Formes of Prayer which the Father 's used we were both friends one Family still But afterwards the Israelites fell out strove and would not be parted both sides hasted from one another We Mark 14.52 like the Young-man in the Gospel that night Christ was taken fled away naked and lest all our Formes and Ceremonies behind us Exod. 2. Gen. 28. like Moses quitted the Court of Aegypt and went into the Land of Midian like Jacob from Esaus fury fled and dwelt in Syria by reason of the Persecution All this while the Liturgies of the Fathers by them was utterly corrupted and patched up into a Monster of Superstition by us they were almost lost like the Booke of the Law in Hilkiahs dayes 1 King 22. v. ● 2 King 7.15 it was hid in a cornet and all our observances touching Gods Worship like the Syriaks vessels were cast away for haste and feare of Persecution At last when Religion and Reformation began to looke out againe and beare a face wee began to bethinke our selves where once wee were and what the Church had when wee were both friends And that wee challenge now as a Legacie from our fore fathers not an imitation and courtesie from a Brother As if a Jew should lose his ancient Rites and Prescripts of Moses as at this day much is lost in many Synagogues by desolation of that people yet comming into the Empire of the Turke hee may espie many of his Rites and Legall Ceremonies though much abused and thence seeing his priviledges and what once hee had may purifie and compose to himselfe this forme of worship you could not the Jew in this case be said to borrow his Religion from the Turke but Moses So wee by looking on their Liturgies see our way the better by their darknesse to arrive at last at the primitive formes of Service So that I may say of our Reformers and composers of this Worke Gen. 42.15 as Josephs Brethren pleaded for their honestie Thy servants are no Spyes Hereby it shall be proved that wee are true men by Antiquitie not Noveltie not by Benjamin but Jacob wee have a Father an old man the ancient Fathers of the Church And when I see our Prayers filled with Scriptures Saint Ambrose Athanasius Chrysostome the Apostles and Nicene Fathers I cannot be so dull but beleeve that it is older then Poperie and lived before that Schisme the substance and matter if not the contrivance Many learned men have shewed the antiquitie of our Church Rites and Service therefore will I say no more here But onely excuse the ignorant in their conceits that are apt to foster strange Jealousies of that which is out of their reach and older then their idle braines The Jewes had a conceit that Melchisedech had no Parents because they knew them not in their time so people beleeve this Booke to be a Bastard because they were not the Gossips But the Face bespeakes whose Child it is and proclaimes it as like the Fathers Liturgies as unlike the formes of Rome Secondly there is no point nor passage in all Divine Service that is Poperie or favours a Tenent of the Church of Rome I prove it by this Argument That forme which is taken out of Scripture almost to a syllable is not Poperie for it the Scripture cannot defend it from Poperie I have no more to say But our forme is so Ergo the Minor is true as I have proved by an Induction of every part The Conclusion followes that it is no Poperie at all And ' though all Heretikes make Scripture their Asylam and shrowd their Lyes under the wings of Truth yet there is difference still betwixt Scripture speaking and Scripture made to speake Wee doe not goe about to force a Text to countenance our forme by corrupting the Originals and Translations but the Bible freely and naturally offers it selfe to defend us in our Liturgie I know there have beene many Objections and Exceptions raysed to make a piece of Poperie appeare out of Baptisme Burtall Letanie c. But they have found a Grave by abler Champions then I if any chance to stirre hereafter I doubt not but there will be a * Mahanaim Gen. 32.2 An Host of God to meet them Thirdly there seemes to be too much affinitie betwixt their forme and ours in Actions Devotion Rites Ceremonies Vessels Orders Crossing Kneeling Surplis Table Font Bishops c. wee dwell too neare them they looke too like us or wee like them These men are sickly peevish in my conceit that would rather have a face like an Asse or no body then an enemie one whom they love not But I will not quarrell about the complexions Wherein soever our Services conspire Rites Actions Ceremonies Vessels Orders c. They are Ancient Innocent Indifferent Which is enough to quit us in the Judgement of all Reformed Divines that write upon Ceremonies of the Church First They are Ancient Jer. 6.16 we doe not goe a begging for them England is called the Ape of Nations for the fashions of the body but for those of Religion I beleeve she is her selfe and waits on none but God and Reason Secondly They are Innocent if a man in the Law of God had taken a woman Captive of the Gentiles Nation Deut. 21. v. 12. in the Warres of Israel yet he might shave her head and