Selected quad for the lemma: prayer_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	forgive_v	lord_n	trespass_n	3,485	5	11.3824	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03928	The second and last part of Reasons for refusall of subscription to the Booke of common prayer vnder the hands of certaine ministers of Deuon. and Cornwall, as they were exhibited by them to the right Reuerend Father in God William Cotton Doctor of Diuinitie, and Lord Bishop of Exceter. As also an appendix, or compendious briefe of all other exceptions taken by others against the bookes of communion, homilies, and ordination, word for word, as it came to the hands of an honorable personage. VVith an ansvvere to both at seuerall times returned them in publike conference, and in diuerse sermons vpon occasion preached in the cathedrall church of Exceter by Thomas Hutton Bachiler of Diuinitie, and fellow of S. Iohns Colledge in Oxon.; Reasons for refusal of subscription to the booke of common praier. Part 2	Hutton, Thomas, 1566-1639.; Cotton, William, d. 1621.	1606 (1606)	STC 14036; ESTC S104340	264,229	290

profession follow all such things as are agreeable to the same Which words interpret what the other prayer mentioneth To fall into no sin 3. Because our eye much respecteth the writings of strangers more then of our own countrimen Take a view of the morning prayers published by M. Caluin where it is thus Grant O Lord I may spend this whole day in the seruice and worship of thy holie power Fac. vt diem hunc totum in sanctissimi numinis tu● cult●● veneration● consumam Nihilomnino aut cogitem au● d●cam aut faciā quod cònon ten dat Cal prece● matut inter opuscula And that nothing in the world I may thinke say or do that may not tend to this purpose to obey thee Which aimeth to the same scope which this doth here that we fal into no sin forasmuch as all sin is either in thought word or deed 4. Euery word here mentioned in this Collect speaketh the language of Scripture Fall into no sin Fall he saith not slip trip or stumble But fall nor simply fall but with addition fall into That we fall the Booke acknowledgeth as appeareth in the Letanie wherin the praier of the congregation is to strengthen thē that stand to raise vp thē that fall which is the condition of a righteous man seuen times a day a certaine number put for an vncertaine that is many times Pro 24.6 Corruit in peccatum impius but the wicked runne or rush into sinne so as this prayer fall into implyeth our godly desire that we cast not our selues headlong the compound aggrauating the single naked bare signification of the simple word supposing not a fréedome from falling but from falling into which is a sore bruze or downefall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. This word No may be thought comparatiuely spoken as in Ioh. 9.3 neither hath this man sinned nor his parents v. 41. If ye were blind yée should haue no sin not absolutely denying all sinne but implying no sinne so grieuous as now So fall into no sin not so grieuous and hainous as otherwise but for our prayers apprehending the swéete mercies of God we might readily fall into 1. Ioh. 3.6 6. Sinne beareth a construction as whosoeuer abideth in him sinneth not whosoeuer sinneth hath not knowne him and vers 8 he that committeth sinne is of the deuill and vers 9. whosoeuer is borne of God sinneth not neither can he because he is borne of God Where sinne is taken Hoc istud est nō peccare quum labuntur fideles infirmitate carnis sed sub onere peccati ge munt sibi displi cent deum time re non de sinunt Cal. in 1. Ioh. 3 not for euery the least breach of Gods commaundement for he that taketh it in that sense deceiueth himselfe as the Apostle sheweth It we say we haue no sinne we deceiue our selues c. But not to sinne is in this place when the faithfull slip through infirmities of the flesh but yet vnder the burden of sinne they grone they displease themselues they cease not to feare God The prayer of the Church therefore is not to fall into sinne that is as the holy Ghost meaneth in other places that she neither sinne nor may sin Besides we would aske this question What sin it is we néede not pray against Quotidie e●eha ristia cōmunionē percipere nec laudo nec repre hendo omnibus ramen domini cis diebus communicandum suadeo horror sitamen mens sine affectu peccands Aug. de eccles dog cap. 53. or what reason haue we to be at peace with any In as much as we are to feare one and another and euery one the conclusion is summarilie none can be excepted from within the compasse of our holy deprecation 7. What S. Austin or one among his works writeth in another case fitteth well here I neither praise nor dispraise saith he dayly cōmunicating at the Lords table yet euery Lords day I aduise and exhort that men would communicate Prouided alway that their minde be without any liking to sin A dislike to sin we must alway haue in praying we fall into no sin we euidently protest a feare we haue to sin and our dislike to all because our hearts desire to godward is to fall into no sinne 8. wherein is this prayer more offensiue then that of our sauiour or of S. Paul or of S. Iude Duobus modit c. Aug. de nat et grat 67 caueamus dicēdo ne nos inferas c. vt quicquid humana fragilitas vitare non praeualet hoc ille propitius nobis conferre dignetur serm 135. de temp Eum a● omni scelere purū imu unē seruabit Cal. 2. Tim. 4 18. Eripiet me ab omnid● licto Theophi lact Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Corin. 13.7 Ne deum offendatis vel vt nihil vnquam delinquatis Theop●ilact Ibid. Oramus dominum ne quid faciatis mali vnde satis apparet quod ad non peccādum c. Aug. epist 95. Esse sine offēsa est in culpatū esse tam in doctrina quā moribus sarcer in Philip 1.10 Our sauiour taught his disciples to pray lead vs not into tentation c. not praying that sinne might bee forgiuen for that was mentioned before but that it might bee preuented Two waies saieth Saint Austin the euill of a disease is shunned in the bodie either that it happen not at all or hapning be quicklie healed That it happen not at al let vs take heede by saying lead vs not into tentation c. that it quickly be healed by praying forgiue vs our trespasses And as the author in his Sermons hath Pray we that whatsoeuer mans frailtie preuaileth not to shunne and auoid the Lord of his great mercie vouchsafe to bestow Thus much we may hope for in this prayer that we fall into no sinne namely preuenting that which otherwise we shall gladlie fall into Saint Paul hath some such petition for himselfe for the Corinthians Philippians and Thessalonians For himselfe The Lord will deliuer mee from euery euill worke not onely in others to doe me wrong but in my selfe to offer wrong or to doe any euill thing For so the fence best fitteth in Maister Caluins iudgement There is the like for the Corinthians where the Apostle deliuereth his minde in these vehement earnest tearmes I pray God that yee doe no euill at all Which some interprete that yee doe in no case offend the Lord. For two negatiues in the originall are verie forceable to expresse a deniall We pray saieth S. Austin the Lord that yee doe no euill at all VVhence it sufficientlie appeareth that the prayer is that they do not sin Now then to fal into no s●n and to do no euill at all be armes of onebody extend themselues to one signification so as if prayer against one be preiudiciall to truth so is the other and if Saint Paul as

dost thou feare death 〈◊〉 Such wauering affections like Pauls ship caught betweene two seas when the forepart stucke and the hinder part was broken and yet the Pa●●ingers ●afe These streights they fall into that fall to prayer and what Saint Paul said of life and death they are difficulties the faithfull are streightned with The presence of his Maiestie to whom they pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 1.23 the guiltienesse of their sinne the rigour of the law the multitude of their wants some bid thē pray for mercy aboundance of mercie as if a little would not serue but abundance must be powred downe some againe to their thinking forbid them to pray and demaund how they dare presume and so both waies their speech sauoureth of confidence and infirmitie Such mixture is alwaies in our petitions because such mixture is in our selues flesh and not all spirite some distrust and not all fulnes of faith sometime a feeling that we beleeue sometime complaineing that we doe not beleeue the tongue of our ballance bearing so doubtfull doubtfull it is which scale will preuaile yet the better in the end preuaileth For thorough stitch it goeth commeth ouercometh and ouercomeing triumpheth triumphing concluddeth and the conclusion is through our Lord Iesus Christ so as in the same sentence the fall of the leafe and a spring againe fire in the ashes and stirred vp againe A little faith appeareth not with the soonest but like scuit in the bud whence his nature and substance is so coucheth and so is preserued Thus it flu●t●reth twirt daring and not daring praying and not praying because it would haue aboundance of mercie and yet findeth wants in the petition This striuing in the womb of the same collect argueth the life of faith rather quickened then dying springing then falling so faultlesse it is if all be well considered For as Rebecca when she felt the twins in her womb though it pained bit yet thereby knew she had conceiued and that the childrē were aliue so they who are brought vpon their knées finding the maiestie of God infinite his iustice strict his knoweledge searching the reines his holinesse such as Angels are not pure in his sight and what themselues are on the other side their basenesse odious their ignorance blockish their sinnes abhominable their wants lamentable at what time notwithstanding they conceiue comfort for els could they not pray are fouly abasht and ●eicted as professing they dare not aske somethinges at the hand of the almightie Which to like effect we finde as if an honest good heart laying open his estate in more wordes would be thus vnderstood Whereas our prayers by which we craue that thou power downe the aboundance of thy mercies are thorough the want of a most holie faith ouerlaide with vnspeakable imperfections such as tire them out in the way to heauen therefore we pray thée O Lord with al other transgressions forgiue vs euen our prayers whereof our conscience guiltie as it is that they are so stained as they are presumeth not nor dareth presum to aske what otherwise it would and at other times doth when more comforted then now it is thou well knowest O almighty God the petitions of them that aske in thy sons name Collet 23 sun after Trinitie and after the Communion at dismissing of the Congregation we beseech the mercifully to incline thine eares to vs that haue made now our praiers and supplications vnto thee and graunt that these things which we haue faithfully asked according to thy will may effectually be obtained to the reliefe of our necessity to the setting forth of thy glory c. Thus a faithfule soule in praier sōtime raised anon deiected wrestling with God as did Iacob in his conflict with y● Angel diuersly tuneth the phrase of his troubled spirite notwithstanding a supposed discord kéepeth measure concord with faith and with the holy scripture Genes 32.24 But when men set their wits vpon the tenter to reach out their obiections and to deale as if they had to deale with Beuis of Southhampton thinking noe more reuerently of the humble duetifull bashfull modest Iob. 1.1 c 9.15 Altercando disceptando gloriando nihilcorā de● obti●e ●imu● La●ater Ibid. Deo indicante nemo i●sons est ipse melius qua● nos ipsinoust quales simus 〈◊〉 vsde● pectatum vbi nos nullu● animaduertimus Ibid. 20. Nō ex toto eredo me velipsi cō scienti● mea quippe cum 〈◊〉 ipsa quidem queat me comprehendere tot●● neque iudicare potest de toto qui totum non audit Bernard epist. 42. Audit deus in corde cog●tantis quod non audit velipse qui cogitat Ibid. Licet integerrimus essem tamā adeo sulgoro maiestatis eius consternarer vt de me-ipso ni hi● scirem Lauater an Iob. 9.21 low and lowly speethes proceding from a broken heart thence it is they make a doubt where no doubting is if the same minde were in them as becometh censurers of the praiers of the church those irreprouable collects would haue greater commendation then be thought a stumbling block of offence as they are Take we example from Iob Abraham and Salomon Holie Iob of whome scripture giueth testimony that he was an vpright iust man one that feared God and eschewed euill confesseth of himselfe though he were iust he could not answer but would make supplicatiōs to his iudge holding it more fit to leaue wrangling disputing boasting for these wil obtaine naught but praying zealously behauing himselfe submisly he may find fauour at the Lords hand yea were he iust his own mouth would condemne him were he perfit the Lord could iudge him wicked because none is innocēt whē God iudgeth he it is that knoweth vs better thē we our selues seeth such sins as we neuer think for Accordingly whereunto S. Bernard speaketh I doe not wholy belieue my selfe nor my own conscience for it cānot comprehend me all neither can he iudge of the whole that heareth not the whole Anon after God heareth in the hart of him that he thinketh which a man 's own selfe heareth not yea were Iob righteous yet should he be ashamed with the brightnes of God his maiestie that he should not know himselfe We see how the look of a Prince dasheth his subiect out of coūtenance therefor much rather may the presence of the Lord who is a dreadful God clothed with vnspeakable maiesty as with a garmēt whose glory surpasseth the brightnes of al the lights in heauē astonish y● brused conscience of Iob who knew if he should wash himselfe with snow water purge his hands most cleane yet should God dip him in the pit his owne cloths would make him vncleane For God is not a man that he should answer him if they should strine in iudgement Iob. 9.30.31 All which sentences debasing him discouer the true estate of an humble soule who vpon due examination made saieth in effect as

battologie when we ouer earnestly busie our selues in praying speciallie for things not profitable but trifles as riches honors and the like Now vnlesse spirituall graces such as accompanie saluation and temporall blessings in their commendable furderance to sanctification goe for trifles an humble and penitent heart cannot denie their assent to this multiplyed petition in the letanie Wherefore such must take heede that they grieue not the holy Ghost and lesse it is not to wrest of purpose the holie scriptures from that natural sense wherein they are penned Be it in weaknesse of knowledge that some thus eagerlie reproch the burden and fall of our praiers when thus burdened and humbled wee doe multiply the same request yet wee intreat the Christian reader so oft as his eye lighteth vpon these errors of theirs that euer and anon as hee commeth to a new straine that his heart in silence will let fall some such request to Godward as this Lord forgiue them their ignorance and though they for whom such prayer is thinke it an idle affirmation yet our request is that whosoeuer shall read these criticall demurie his loue will not be sparing to say it and to say it for them Lord forgiue them they know not what they accuse Chap. 21. The booke hath three orders of ministers of the worde sacraments against the worde which hath but one WHat one sillable in Gods worde for this one order or how can it bee an order if but one When allegation shal be forced to appeare in scriptures more particular answer shal be then made Plaine it is in the new testament whence the names wee vse are taken euident also it is in the after histories Tertullian thus Quum ipsi authores idest ipsidiaconi praes biters et episco pi fugiunt quomodo laicus etc Tertull. in fuga Quatuor genera capitūsūt in ecclesia episcopo rum praesbytero rum diaconorū fidelium Optat lib. 2. Quam mul●os episcoposoptimos viros sanctsssimosque cognoui quam multos praesbyteros quam multos diaconos huiusmodi ministros diuinorum sacramentorum Aug. de moribus eccles lib. 1. cap. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat lib. 1. c. 2 Varios in ecclesia esse ordines ministrorum aliosesse diaconos aliot praesbyteros a●ios episcopot quibus institutio populi Confes Anglic. artic 5. when the principles themselues namely the Deacons Presbiters and Bishops flye how shall a lay man forbeare flying When the leaders runne away which of the souldiers stand Optatus writeth distinctlie of them by name as our church doth but of manie places wee will alledge this one There are 4. sorts of persons in the church Bishops Presbiters Deacons and the faithfull Augustin more expreslie How many Bishops most excellent and holie men haue I knowen how manie Presbiters how manie Deacons and of this sort ministers of the worde and diuine sacraments Socrates speaking of the times wherein Paphnutius liued and withall intreating of those whome wee now mention Consecrated persons I meane saieth he those that are Bishops Presbiters and Deacons The apologie of our owne church as it is set downe in the harmonie of Confession towardes the latter end by way of supply of such thinges as thorough forgetfulnes might seeme to bee omitted mentioneth diuerse orders of ministers in the church Some are Deacons others Pastors some are Bishoppes to whome the institution and care is committed In the articles whereunto by act of Parliament euerie minister at his ordination doth subscribe hee doth accept of thee 32. and 35. Which in effect require as much Compare the obiection and anie of the authorities now cited whither of the anncient fathers or of our Church at these times and what argument is there thinke you They say diuerse this admits but one If diuerse then not one onely and if onely one then not diuerse But their ioynt consent one with another and the iudgement of our church must bee of more prize with vs then any straglers obstinate contradition Booke of Consecration Chap. 22. The Bishop saieth to the new made minister receiue the holie Ghost It is great presumption c. PResumption it is yea great presumption to doe what episcopall dignitie admitteth but resisting of authoritie and re fusall of obedience to wholsome lawes is no presumption in the world no not a little much lesse any great presumptiō for a prickeard saucines is no presumption more then the reprobate Angels sinne was noe aposticie It is presumption for our spirituall fathers in God to take what the Lord afordeth them but no presumption for these venturously to challendge what vpon good warrant is commendablie performed It is great presumption that the Bishop will offer to giue that which is not in his owne power yea that which God alone can doe This is against God and his worde Presumptiō great or smal more or lesse if they cal this their speach is fearefullie pitched in dangerous places and may soone tilt vnlesse a helping hand support with the soonest For in the extent of these wordes as they sound at their first hearing what is there in mans power to giue or what is it he hath not receiued if he haue receiued why then are these wordes as implying ought in his power This iealous interpreting of words well deliuered is a copie they set vs. Shall Moses doe ought in thinges pertaining to his office and will not 3. brethren in euill Corah Dathan Abiram say he doth that which is not in his power or it is more then he can doe and he taketh too much vpon him Why then this captiousnesse is a stale slaunder and a wonder it is that being readie to dote thorough time it hath so much as a snag or stump to fasten vpon episcopall authoritie To receiue the holie Ghost is to giue that which is not in anie mans power Bee it as they say he giueth that which is not in his power so euerie embassador considered as himselfe a priuate person Iohn or Thomas when he draweth articles of peace twixt nation and nation doth a thing not being in his own power but by vertue of his embassie from that great monarch from whome he is sent The power to ordaine a minister and to lay hands on him with solemne praiers vpon serious and due preexamination is no priuate action but an authoritie giuen from aboue To remit sinnes the scribes were not so blinde but they could see and say it is blasphemie for none can forgiue sinne but God onelie The peace of God was not at the 70. disciples becke yet their peace it is called Math. 9.6 Little are the Prophets in comparison of Iohn Baptist Luk. 10.6 little Iohn Babtist all the faithfull ministers of the gospel in respect of Christ yet all are called light to shine amongst a crooked generation giue light to the world Iohn Baptist a burning and a shining lamp and the prophets in their time some such whose labours the Lord

call good euill c. Because other whiles their perswasion is greater then their proofe God forbid Was it the Prophet his meaning or is it theirs that thus dispute to bold plea against God whom it pleaseth of his vnspeakeable goodnesse though we be euill to call himselfe our heauenly Father and they whose Father he is are his children and his children are those some which he nameth saying A good man out of the treasure of his hart c. Luc. 6 45 Well done good and faithfull seruant enter into thy master his ioy Are all vnder a curse that talking of a stubborue people stifnecked Mat 25 21 Act 7 2. of vncircumcised harts and eares whose Fathers resisted the holy Ghost and their children heires of the same wickednes a generation of murderers persecutors traitors to God Christ Yet for all this euill knowen vpon them and by them calleth them notwithstanding brethren and Fathers in the one name afording reuerence in the other loue in both because of both prayeth for them yea for all their crosse obstinate courses in his presence that their harts burst for anger gnash their teeth fret grin shout all to pault him with stones when he in the greatnesse of hope against hope prayeth for them Lord lay not this sinne to their charge What can be said more against the forme of thankesgiuing inioyned in the booke then may be but fondly obiected against Saint Stephen his practise They resisted the holy Ghost yet that hindred not his prayer Murderers and Traitors he calleth in ciuilitie good manners Fathers and Brethren They were enimies to God and him yet that diminisheth not his loue He set Christ before him for an example Peccarunt ad mortem in peccato suo mor tui sunt c. Mar. in 1. Ioh. 5 16. Orationes non debito ordine factae ad nullis nobis imputantur peccatum propter chavitatem qua oramus Ibid. Quinil potest sperare desperet nihil who on the Crosse prayed for his enemies though the Father forgaue not all of them for some died and perished in their sinnes and are vnder condemnation And as prayers at such times for men peraduenture out of order are not imputed for sinne because they are made in loue and charitie so when a man giueth thankes to God for one he takes his deare brother it is not charged vpon him for sinne because of his loue and charitable hope And little is his loue and lesse his hope that will néeds despaire as denying him for a brother All a man looseth is He was deceiued in giuing thankes for one with whom it sped not so well and yet that it did not he cannot absolutely say nor positiuely determine which kinde of error beareth no action amongst men but rather is a motiue to draw somewhat from men who haue not béene so kinde as we well hoped how much more may it and shall it from God all in good time For not meere naturall pollicie but a fruite of the spirit it is Satius est reum absoluere quam condemnare innoceniem of the two rather to saue a man that destructh to die then to condemne an innocent and a more gratious worke to call one brother tormented in hell for so did Abraham then set a negatiue in place of it which must so be if the contrarie preuaile And though it be said that a man giuen to lodge strangers may intertaine he knoweth not whom yet that Apostolicall adulse shall stand as a principle of Christian hospitalitie Be not forgetfull to lodge Strangers for thereby some at vnawares haue receiued Angels into their house So in like manner though it be said that a Minister accustomed to bury the dead in buriall giuing thanks to God may giue thankes he knoweth not for whom yet that Ecclesiasticall direction may stand for a principle not disproued Bee not forgetful nay knowe it your duetie in th●se and these wordes In sure and certaine hope c. For thereby at vnawars yea purposely thankes giuing shal be made for manie that are heires of the promise and who is not so in particular neither they nor anie else can or dare holdely demonstrate For such a one was in his life reputed a member of Gods church partaker of the holie word and sacraments And therefore this practise of ours is most consonant to christian religion speciallie setng the ground of this hope is in that forme of buriall plainelie expressed videlicet Thorough our Lord Iesus Christ Here now it were time to conclude this point but that wee must let thée to vnderstand good reader that these exceptions we take are not made so much against the wordes deliuered at the graue ouer the dead as against this that we vse any words at al. Their cōmunion booke exhibited to the parlament forbiddeth anie farder duetie to bee vsed but onely the neighbours following the corps to the graue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there with a dumb show turning it to the earth so leaue it without anie admonition and consolation to the liuing or cōfortable remembrance of the dead And this forsooth is done vnder a colour of remoouing superstition so calling that holie custome which our church vseth in hir manifestation of the christian hope which shee hath and then publisheth concerning the glorious resurrection of our bodies at the last day But God bee thanked our practise is most commendable imploying the time of buriall in godly prayers holsome instructions necessarie consolation and special meditations of our mortalitie with effectuall motives leading vnto mortification Others that would vary from this order haue onely these pretences for their best reasons 1. The example of Geneua to warrantize them herein whose slender performance of this solenme duetie is noe sufficient rule to direct v● 2. because their purpose is to winde the minister out from attendance vpon this office and they can noe better way it seemeth redeeme his libertie but by vtterly disclaiming any such duetie as then to bee performed whereas we would vnderstand why the minister may not aswel burie as ioyne in marriage vnlesse this may goe for a reason The minister of Geneua doth the one and not the other Hee marrieth but butteth not Well Retaine wee our irreproueable discipline in this kinde had we noe church to ioyne handes of fellowshippe with vs herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazian orat in laudem Basil pag. 516. Grae. 64.98 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. orat 2 in Iul. pag. 304. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 305. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chris homil 4 ad Heb. p. 124. Tertullia lib. de anima mortuos etiam oratione a proesbyteri cō poni consueuisse Centur. 3. c. 6. pag. 138. Orig. in 3. lib. Iob Ibid Tota ad funus eius Palastimarum vrbjū turba conuenit hebra● graco latmo sermone psalmi in ordine personabant Hieron in epist ad E●stoch Paucanos dice re temporiscogit

begetteth wauering doubting perplexed thoughts and all from a law in the members rebelling against the law of the minde where the ●●●fe is like the ●ight twixt the house of Saul and the house of Dauid no day no houre but giuing or taking a soile His expectation goeth away in a dreame Quamuis vide autur hac du● pugnare nemb tamen est qui non idem in se experiatur Marso in Marc 9 24. Quum ●●squō extet fides perfect a sequitur ex parte nos esse incredulos Ibid. Etiamsi in n●bis aliquam diffidentia peciom sentiamus non tamē propt● rea daspōdend●̄● esse animum quasi nullae fiduci●● donat● sumus a domino Zanch. de relig lib. 1 de diffiden Orationes breauissimas rap tim quodāmodo ci●culatas Au gust ad Probā epist 121. Act. 20 10. Isay 6 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor 4.8 Pro charitate Christi nolis habere Christīs Hieron ad Algas 9.9 and perisheth like an abortiue that thinks he can haue abundance of the one and no touch of the other For our Faith being vnperfit as it is the very best bele●u● not so fully as they ought But though we feele some spice of distrust in our selues yet must we not be quite out of hart as if we had no confidence at all To begin this point somewhat higher and speake more throughly to it and of it First they that contrarie our Cōmunion Booke must know that the Collects are certaine dartings quicke elaculations such as the earnestest deuotion is well acquainted with fittest to expresse the spéedie thoughts of our Soule when she is winged as a Doue in hir flight toward heauen The motions are diuersly raised they diuersly fall sometimes as in a full sea our thoughts beare aloft sometimes they are at a low ebbe all a-mort dead and aliue in the twinckling of an eye sometimes as the Crow out of the Arke houering twixt heauen and earth and as in a sicknesse a good day and a bad day interchangeably haue their entercourse euer and anone so these haue some swawin or other Such are the spirituall apoplexies and traunces whereinto the faithfull are cast and yet like Eutychus they draw life though inwardly for a holy substance is in them as in an Elme or an Oke when they haue shed their leaues and vnlikely clusters as they seeme Wine is found in them Destroy them not for their is a blessing Subiect they may be and are vnto doubtings mammerings and the like but ouercome they are not They stagger but sticke not They may be and are humbled in the sight of their owne sinne but not destitute of all confidence in Gods mercies Wherefore the currant of their prayer in such a perpiexed stile speaketh better things then it pleaseth some to thinke And as Ierom of Moses for loue vnto Christ would not haue Christ so our Church in a childlike boldnesse while it presumeth not to aske maketh bold to aske Secondly they that knit these knots and cast a mist before the Sunne should consider what is the course of these s●uerall Collects how commonly they are a summary abridgement of some speciall matter handled in Epistle or Gospell or both as they know that busie themselues in a diligent obseruation of the particular contents in the Epistle appointed to be reade that day Saint Paul speaking of their dignitie that labour in the word sheweth the insufficiencie of man yea of the chiefest euen the Apostles that they though they haue trust to godward through Christ and so both themselues their prayers dare much yet are not sufficient of themselues to pray because no prayer is without imployment of our thoughts wherein such weakenes they acknowledge that whereas a man would take it for the easiest matter of a thousand to lend a spare thought vpon occasion they renounce all possibilitie How then should their prayer dare presume to aske For if they be able to any thing the same commeth of God all this the Epistle compriseth no sufficiencie how then may they dare not daring how can they presume neither daring nor presuming a truth it is their prayers dare not presume In the Gospell read the same day the like may be marked out vnto vs. For the historie taken out of the Euangelist sheweth how cercame of Decapolis brought vnto Christ a man that was deafe and stammered in his speech and they all prayed our Sauiour that he would lay his hands on him not mentioning what they would haue cured nor how nor in what manner As for the partie himselfe he was so farre from speaking for the string of his tounge was not vntied and so farre from hearing for he was deafe that if Christ had not beene more ready to heare then he to speake and to graunt more then his or their prayers did presume to aske he might haue liued and died in his infirmitie Whereupon our Church gathering briefe notes out of the Gospell and the collection is warranted by the text obserueth of Gods part it is meete to acknowledge he is more ready to heare then we to pray and is wont to giue more then either wee desire or deserue yea so gratious our God is that he forgiueth vs what our consciences may well be afraid of namelie sinne and giueth vs what our prayers dare not to presume to aske namely in temporall blessings such and such in this or that manner at this or that time which our praiers dare not presume to aske in such speciall sort 3. they should thinke as the candlelight is noe fit helpe to finde out the day but it owne selfe must shew it selfe el●● we see it not so a spirit and that a holy one and that in like measure may best giue iudgement of prayers thus in●ited Wherefore this considered we returne them what our Sauiour said of his Disciples Luk. 9.15 They know not of what spirit they are Had they such brused humblest wounded consciences as that seruant of God whosoeuer in his meditation penned these Collects they would soone skill how the pulse of such a prayer beateth and keepeth tune very pleasingly in the eares of the Lord. For as a discord in Musicke giueth a grace and commendation to the song so these discords and iars in our petitions desirous to pray and yet not daring to pray comming returning and making a broken note much pleaseth our Father which is in heauen though they seeme to displease vs Palm 42 5. Why art thou cast downe O my Soule why art thou disquieted within me Hope in the Lord for I will yet giue him thankes for the helpe of his presence ●gredere anima mea quid times egredere quid trepidas 70. prope annis serui●sts Christ● mortem times Hieron d● Hilari Act. 27.41 The like dispute of and on Saint Ierom writeth Hilarion had Goe foorth my Soule what fearest thou goe foorth why tremblest thou Almost 70. yeares hast thou serued Christ and

he doth by his example iustifie the one then giueth he approbation to the other Which zealous affection he beareth the Philippians when he prayeth God that they may be found pure and without offence vntill the day of Christ To be without offence is to be blamelesse both in doctrine and manners The integritie of both which answereth in effect to the petition of our church That wee fal into no sin So the Apostle beggeth for the Thessalonians that the verie God of peace sanctifie them throughout Tune purus est integer homo sin●hil men te cogitat nihil corde appetit nihil de corpore exequitur nisi quod probatur deo Cal. 1 Thes 5.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud 24 and that their whole spirite and soule and body may be kept blamelesse Then is one a pure and intire man if he thinke nothing in his minde desire nothing in his heart execute nothing in the bodie but what is allowed of God All this Saint Paul prayeth for which is asmuch as if he had prayed they might fall into no sinne Finally Saint Iude in his epistle commendeth the Saintes vnto God who is able to kéepe them from falling whereof to little purpose he should put them in minde but that therein he comprehendeth the Lord his louing sauour that as he is able so he doth it also A truth verified both in head and members For he hath giuen his Angels charge to carrie them in their hands that they dash not their foot against a stone Where fore gathering al these scattered branches to their roote Deus nonuult nobis in hac vita praestare liberationem à peccatis perfectam tamen vult nos cam optare nosque singulis momentis petere vt omnino a peccatis libere utur Vrsin Catec part 3 pag 864. warrant in scripture we find sufficient for renuing the vse of this prayer That we fall into no sin whither we looke to the place whence it is taken or to other collects in the booke that expound the meaning or to the godlie practise of learned men in other countries or to the grace of speach it selfe or to our sauiours example or to apostolicall presidents as before at large hath beene shewed The conclusion therefore we make in the verie wordes which Vrsinus vseth God will not in this life giue vs perfit deliuerance from al sinnes yet will he haue vs to pray for it and beg of God euerie moment to be throughlie and fullie deliuered from all sinnes Chap 9. Of kneeling at the Sacrament of the Lords supper The people are commaunded to receiue the sacrament kneeling and the minister so to minister it vnto them yet is himselfe cōmaūded to stand This is dangerous THe words in the rubricke are these Then shall the minister receiue the cōmunion in both kinds himselfe and next deliuer it to other ministers if anie be there present that they may helpe the chiefe minister after to the people in their hands kneeling And when he deliuereth the bread he shall saie c. Wherevpon note● that minister people both in their place and order are to receiue the sacramēt open their knees or kneeling so is the minister to receiue it himselfe and the people at his hands As for the obiection Himselfe is commaunded to s●and How can any man thinke the minister should deliuer it otherwise being as he is to passe from one to another To receiue the sacramēt kneeling is dangerous for minister people in respect of law in respect of God religion and conscience Of law for the minister is charged by a statute Elizab. 13. to subscribe to the articles of religion c. vpon paine of depriuatiō But the 28. article commaundes that the sacrament must not be worship Ergo to minister to the people kneeling is to be in danger of the law Law is pretended but disobedience intended Rather then selfe-will can brooke a controull church and common wealth shall be made enimies each to other as if the same persons that haue authoritie in both did commaund things contrarie were not well aduised what they do exact But a truth it is men are not aduised nor care they against what it is that they do except The 28. article speaks not by way of cōmaund but onely in these words The sacrament of the Lords supper was not by Christs ordinance reserued carried about lifted vp or worshipped whereunto as an article of truth the statute Elizabeth 13. requireth our subscription and if anie shall teach otherwise it passeth vpon him sentence of depriuation Proue they that anie among vs doth reserue carrie about lift vp or worship the sacrament of the Lords supper and good leaue haue they to sue all extremities A deuise onely found out to gull a simple honest well affected minde For let men talke of law as much as they list and bleare mens eyes which they dare not doe thus nor thus and al for feare of law truth wil detect a bad mind easily proue that they respect not law nor lawful procéedings more then fits their own humor 1. Elizabeth a law it is if any persons any manner of way shall depraue the booke of common prayer so and so his punishment is set downe and the penaltie quicke for euery such trespasse yet how manifest and daylie breaches are made such writings and preaching in this kind doe publish to the worlde And therefore what tell they vs of law that are themselues lawlesse and carelesse But did they well smart for this breach of good order offences would be fewer and obedience more vsuall kneeling is worshipping For Mark 5.22 and Luk 8.41 Iairus is said to fall or kneele downe at Christs feete And Math 9.18 relating the same storie saieth that Hee did worshippe Kneeling is not in that place put for diuine worshipping Christ● diuinū bonorem non exhibuit Iairus sed coluit vt dei prophetam Genuautē flexio quàm vulgaris fuerit apud or● entales satit notum Marlor in Mare Gen 33.3.23.7 Iairus gaue not Christ anie diuine honor but reuerenced him as a prophet of God For bending the knee how common it was among the easterne men is well knowne and the manner of the countrie in the debter to his creditor Mathew 18. in Iacob his obe●sance to Esau in Abraham before the people of H●th Gen 23.7 So that mere kneeling that is bowing of the knee is not worshiping in a diuine manner Children do it to their parents subiects to their king and no hard point is it to be perswaded that some who obiect thus haue asmuch done them by the fruite of their loines when their children aske blessing or els both children and parents fault is the greater This kneeling to the sacrament was brought into the sacrament by Antichrist the man of sinne Pope Honorius the third an 1220. teaching the people thereby to worshippe the bread and all to be-god it The question is not of