dayes again observed p. 257. VI. Whether it might not be an acceptable service to have an annuall fast for the crimes lately acted in England p. 259. Of a Feast p. 260. Questions I. Whether the feasts of the Church Catholick differ from those of the Church of Rome p. 270. II. Whether the Festivals of the Church of England may lawfully be observed p. 271. III. Why are bonefiers made in England upon the feast of the fifth of November p. 174. IV. Whether the time of a martyrs death be a proper time for feasting p. 275. V. Whether the feast of Philip and Jacob be not prophaned p. 276 Of Church or Temple p. 279. Questions I. Whether those places may be consecrated p. 287. II. Whether those places may be termed holy p. 289. III. Whether such Churches as have been erected by Romanists may be used by Catholicks p. 290. IV. Whether at a Christians entry into those place he may performe his devotion p. 292. V. VVhether it be lawfull to have musick in our Churches p. 294. Of ministerial ordination p. 290. Questions I. VVhether ordination may better a Ministers gifts p. 300. II. VVhether a Minister may renounce his ordination p. 301. III. VVhether the ministerial office be to continue alway in the world p. 302. IV. VVhether it be lawfull to hear an unordained man preach p. 304 V. VVhether an ordained person may have an office in the Common-wealth p. 306 Of Catechising p. 309. Questions I. VVhether or how catechising differs from preaching p. 315. II. Whether preaching be to be preferred before it p. 316. Of preaching p. 319. Questions I. VVhether Gosâ—el preachers ought to have a setleâ— maintenance p. 325. II. VVhether an Heretical or upstart Teacher may be known from the true p. 330. III. VVhether a preacher once setled in a place may leave that place p. 332. IV. VVhether it be expedient to permit one to preach constantly or weekly in a place that hath neither orders from the Church nor charge of the people p. 339. V. VVhether he that is a Gospel Teacher may lawfully own civil titles of honour p. 336. Of a conferrence p. 329. Questions I. VVhether private or night meetings may lawfully be upheld p. 344. II. VVhether it be lawfull for Christians when they meet to make merry one with another p. 344. III. VVhether the conferences or private meetings lately used in England were agreeable to the power of Godlinesse p. 349. Of Admonition p. 351. Questions I. VVhether a heathen may not be admonished p. 359. II. VVhether admonition be alike to be given to all Ibid. Of Excommunication p. 360. Questions I. VVhether reformed Churches are legally excommunicated by the Pope p. 366. II. VVhether Kings ought to be excommunicated p. 367. III. VVhether Excommunication debars from all society of the Church p. 371. Of Singing p. 373. Questions I. VVhether it be lawfull to sing Davids Psalmes in a publick congregation p. 377. II. VVhether those Psalmes containing direfull Imprecations ought to be sung or how with a conscience they may be sung p. 379. Of the Sacraments p. 380. Questions I. Whether these five Sacraments added by the Church of Rome be Sacraments p. 381. II. VVhether the effects of the Sacraments depend upon the worthinesse of the Minister p. 384. III. Whether or how the Sacraments differ from the scriptures p. 386. IV. VVhether the Sacraments of the old differ from those of the new Testament p. 387. V. VVhether two Sacraments be sufficient under the Gospel p. 388. Of Babtisme p. 389. Questions I. VVhether Dipping be essentiall unto Baptisme p. 400. II. VVhether Infants ought not to be baptised p. 404. III. VVhether baptisme is or ought to be readministred p. 412. IV. VVhether witnesses at baptisme according to the Law of the Church of England be to be approved p. 413. V. VVhether the Cross at baptisme according to the Law of the Church of England be to be approved p. 415. Of Conformation p. 420. Questions I. VVhether confirmation be a standing Ordinance in the Gospel p. 426. II. VVhether the Church might not be advantaged by the restoring of confirmation p. 429. Of the Communion p. 431. Questions I. VVhether the Communion ought often to be received or how often p. 447. II. VVhether the Church of Rome hath reason to keep the Communion cup from the people p. 448 III. VVhether kneeling be a gesture lawfull to be used at the Communion p. 451. IV. VVhether it be expedient to keep prefixed times for Administration of the Communion and if offerings be lawfull p. 453. V. VVhether it be a sin to receive the Communion in a mixed congregation and if private examination be necessary p. 455. Of Prayer p. 471. Questions I. Whether men by Industry may obtain a promptnesse in prayer p. 512. II. VVhether the wicked be bound to pray p. 515. III. VVhether the set forms of Prayers used by law in the Church of England be lawfull p. 516. IV VVhether there be not vain repetitions in those formes p. 529. V. VVhether it would be convenient to alter any part of those formes p. 532. Of an Oath p. 535. Questions I. Whether swearing be an ordinance of or under the Gospel p. 538. II. Whether the oaths of Allegiance and Supremacy required by the King of England c. May lawfully betaken p. 540. Curteous Reader be pleased to take notice that these bookes following are Printed for and sold by Edward Brewster at the signe of the Crane in St. Pauls Church yard 1661. Bp. Williams Right way to the best Religion wherein at large is explained the Principle heads of the Gospel in foll Dr. Iermin Chapline to King Charles the first his phrastical Meditations by way of Commentary upon all the Proverbs foll Mr. Elton his Commentary upon 7.8.9 Romans foll Mr. Prinnes Hidden works of Darknesse brought to Light foll Mr. Ball of the Nature and life of faith 40. his large and small Catechise 80. Mr. Bentharns Christian conflict shewing the difficulties and duties armor and speciall Graces to be exercised by every Christian Souldier 40. Mr. Baxter of Crucifying the world by the Crosse of Christ. 40. A Collection of severall Sermons preached before the Parliament 40. Mr. Cawdrey of the inconstancy of the Independent way with Scripture and it self 40. Severall Sermons of Mr. Paul Bayns Mr. Calamys Sermons Compleate Mr. George Newton his Elaborat exposition on Iohn 17. foll Mr. Randoll on the Church 40. on 8. Roman 40. Mr. Stalham against Quakers 40. against Anabaptists 40. Dr. Sclator on 4. Romans Mr. Vdall on the Lamentations Mr. Ieremiah Whittakers Sermons 40. A vindication of the Presbyteriall Goverment and Ministry CHAP. 1. Of the Church 1 Thes. 1.1 Paul and Sylvanus and Timotheus unto the Church of the Thessalonians c. INtending to speak of the nature of some despised Ordinances of the Church of Christ we hold it expedient if not necessary to take our Rise from hence by unfolding the nature of that Church whose practice we
glory of God Iohn his zeal was not zeal but ambition 4. In a found knowledge of things prayed for we must understand what we pray that our zeal may be according to knowledge and our Amen agreeable to religion 5. In a constant making conscience of the duty for Gods glory our own and our neighbours good This grace in prayer is very necessary For 1. It is a servent of zealous Prayer that will avail for any thing Iam. 5.17 2. It is a servent prayer that will only obtaine heaven Mat. 11.12 3. It is by it only that the true Christian can be distinguished from the Hypocrit Math. 23.14 These are the graces that constituts prayer and makes it move toward heaven and indeed without these prayer is no more a prayer then 2 dead coarse is a man these being the very form and inward life of it Read pag. 513. before p. 512 made by him therefore he is great honour by it 1 Cor. 6.20 2. God hath redeemed the body as well as the soul he cures the deseases of the one as well as pardons the sins of the other 3. God will glorify the body as well as the soul. 4. We can only give a good example by the body not by the soul how shall our light shine to others but through the lanthrone of our outward man and where this light appears not It is to be suposed there is no light in them For were they burneing they would also be shineing lights Iohn 5.53 SECT VII Questions Resolved Quest. 1. Whether men by Industry may obtaine a promptnesse in prayer Quest. 2. Whether the wicked be bound to pray Quest. 3. Whether the set forms of prayer used by law in the Church of England be lawfull Quest. 4. Whether there be not vaine repitions in those formes Quest. 5. Whether it would be convenient to altar any part of those formes Quest. 1. Whether men by Industry may obtaine a promptnesse in prayer This question taketh its rise from the practise of those ignorant pretenders to the spirit of prayer whose devotion in a great 2. The external forme which consists in the gestures of the body must be considered God will be worshipped with the whole man that is both soul and body We have them that pretending to inward worship will not give God outward service but we shall find the Saints both in the old and new Testament using their bodies in this duty of prayer both in the generall and some particular parts of it 1. The body in general and that in different gestures as prostration Numb 16.22 Kneeling Acts 20.36 Standing Luk 18.13 Lying Isa. 38.12 a Sitting 2 Sam. 7.18 leaping Act. 3.8 2. We have some particular parts of the body exercised in this ordinance in a particular sort as the head eyes hands mouth or tongue 1. The head and that bowed down 2 Chro. 29.30 noteing the reverence they bore to him in their hearts It is also called a bowing with the face and once was done so low as the very ground of the pavement 2 Chro. 7.3 2. The eyes and they sometimes cast down Luk. 18.13 noteing humility and sometime cast up Iohn 12.41 noteing faith 3. The hands and they spread abroad noteing fulnesse of grief Ezra 9.5 and also fulnesse of joy 1 King 8.22 holding forth anger to throw a way the thing prayed against and a desire to receave the thing prayed for Again the hands are lifted up noteing zeal of Gods glory Psal. 63.4 and sincerity of heart Lam. 3.41 In praying and noteing an appeal to God inswearing Gen. 14.22 Dan. 12.7 further they finite some parts of the body at the breast noteing sorrow Luk. 18.13 as the thigh noteing shame and guilt Iere. 31.19 3. The tongue this needs no proof it is so clear and so commonly known And was there not a cause to use the severall parts of the body in his service did the Saints do this without a reason 1. The body is Gods as well as the soul it is a creature measure consisted in hums and haws way faces and strained words not being prompt in their extemporary deliveries which to a voyd and that the weak Christian may have where with to expresse himself in a prompt and decent manner let him practise those known following rules 1. Be observant of the providences of God to themselves or others that they ether know hear or see this evil befalling now upon such and this good being given to others our own deliverance in such a danger and anothers being left in the same danger will afford abundance of matter in prayer 2. Be studious of the Scriptures of God by observing and heading the promises threatnings and passages therein a great furtherance shall they be to him that intends to go to God by prayer 3. Be often in the pactise of prayer In this use may go a great way and bares a great stroake men that have great parts may lose them by not useing of them and they that have small parts with exercise may abundantly improve them â— Be frequent in examinings the turnings and windings of the heart the vanity and folly and wickednesse that lodge therein will bring in great store of provision to that part of prayer Confession 5. Be strengthening the heart in the doctrine of faith this will make a man bold confident which will also make him prompt and fluent 6. Be studious in reading practical Divinity which treasures the soul with abundance of found knowledge and that affords matter of meditation and that again in prayer is brought forth with abundance of advantage 7. Call upon God for the Spirit of prayer not that I mean thou shouldst desire the spirit imediatly to act upon the heart and mind and then upon the tongue as some fond ones in those dayes for it may be aquestion whether that prayer would be lawfull in regard that whatever is sayd upon that ground is equall to what was delivered by the Apostles and equally binding the whole Church of God and to be a rule and canon of faith to all that hears thee so pray and Indeed some mens zeal in calling up a spirit of prayer gave breath to their Impudence who pretended a spirit of preaching which spread so farre that even womens preaching hath been taught to be as Infallible as St. Pauls and their sayings to be received under the pain of damnation as well as the sayings of our Lord. By the Spirit of prayer therefore we understand two things 1. The spirit of Justification to sprin le the soul of Christ. of sanctification to wash away all uncleannesse called the washing of regeneration Tit. 3.5 which spirit wherever it is is accompained with a desire to pray and disposeth the soul to pray though it were but in groans and wishes Rom. 8.26 and by observeing the rules before given having obtained this gift the soul may not only groâ—ne but speake unto God its desires 2. The graces of the spirit or fruits of
the Spirit as Faith Humility Charity c. with whcih graces whosoever prays by the spirit and the humble or faithfull soul shall by putting in practise the rules before given make known their humble and faithfull petitions with good apt orderly and found words as well as with unseigned lips Quest. 2. VVhether the wicked be bound to pray That none are exempted from this duty but that it is to be performed by all good or bad wicked and prophane by the sound Christian and by the formall Hypocrite ppeares 1. The duty of prayer is as large and as universall as that of reading hearing c. therefore to be practised by all 2. Prayer is a converting ordinance It is a meanes appointed for the obtaining of pardon of sin of the Holy Ghost of drawing nigh unto God and therefore no sinner exempted from it 3. The neglect of prayer is charged upon them as a sin Psal. 14.2 Psal. 10.4 4. The consciences of wicked men accuseth them when they have not prayed 5. God hath sometimes accepted the prayers of very wicked men even of them that have sold themselves to do wickedly 1 King 21.27 Quest. 3. Whether the set forms of Prayers used by law in the Church of England be Lawfull Before this question be directly answered we shall premise a few things 1. That the book of Common prayer had never been defended in this nature but that the crossnesse and peevishnesse of hot spirited men and passionate writers hath so defamed the the thing it self and also the users of it that it appears to be thought by them a sin unto Death Publickly or privatly to own it in the Church 2. That this defence doth not at all imply its necessity I am perswaded the Church of England might stand without it and may stand in purity by it Unifomity is necessary for the well-being of the Church as was known to the publishers of the Directory and if the Magistrate will have uniformity another way it may be had and if this way it may be used 3. That much of the Common-Prayer is in the Masse may be acknowledged to its honour It is but a furious and blind zeal that makes men inveigh against the Churches practise in this because of its affinity to Rome since we are to preserve the peace of the Church to our utmost we are not to decline too far from any opinion or practise that is lawfull the Jews preists did Sacrifice so did Baals The Papists uses this or that form of prayer if it be lawfull so may I that the breach or quarrel may appear to be one his part not on mine what ever is in the Masse that is lawfull and according to godliness is not to be despised and what ever is otherwise is to be condemned and shunned 4. That the book of Common-prayer might be altered and otherwise framed in some points bettered is not rationally to be denyed what book was ever composed by the wit or art of men but others might alter it and in some measure better it Let the Guisels view their Directory and I doubt not but they will find that somewhat might be left out and something put in part of it expunged and part of it enlarged 5. That by no meanes it ought to jostle out preaching is granted and is easily to be defended Prophecying is that ordinance that cheifly discovers the secrets of the heart that deceitfull part of man Prayer and Sacraments hath done vertuously but this excells them all and therefore for none of them is it to be disesteemed 6. That the Author hath competency of gifts for which he desires to be thankfull to do without Common-prayer as well as others Can they baptise pray bury marry c. without it absit a verbo I. Etantia so can he can they visit or pray sutably over the sick without it so can he can they promptly and readily vary their petitions at any time sutable to the duty in hand so can he In obedience to authority he useth it and so ought others though their gifts were more eminent then they are These things being considered we come now to answer the question And That the Liturgy Service book or Common-prayer of the Church of England is lawfull and with a safe conscience may be used appears by these following reasons 1. From the piety eminency and godlinesse of its composers they were men eminent and famous in their generation opposers of and to death some of them suffered for their not compliance to popish superstition when they were rooting out popery and disclaiming the Pope with all his adherents was that book compiled shall we Imagin the Guisels when they were composing the Directory were establishing Episcopacy if it were found to conjecture that why ought we to conceite the other in collecting the formes of that book of common-Common-prayer were confirming popery when of any other they most opposed it and suffered most by it It will not be a needlesse digression to spend a little time in shewing the occasion of compiling the book of Common-prayer and see the compilers The occasion of it was breifly this When Edward the sixth was by the Grace of God Crowned King of England c. and it being in his mind to perfect that reformation begun by his Father made many glorious acts for puryfying of the Church from Romish superstition particularly for administring the Sacrament of the supper under both kinds there were some in that time obeyed the King and some that did not so that the Sacraments were given by some one way and by others another way some were for the King some for the Pope and some were neuter to rectify which abuse and to extirpate popery with as little voyce as could be a writ is directed to the Archbishop of Canterbury who afterwards was burned by Queen Mary for his adhering to the Catholick or as the terme now is the protestant faith by the King and his counsell requiring him with others to meet and consult how to prevent for the future and remove that confusion for the present the service of the Church being then various after the use of Sarum Of York of Bangor and of Lincolne and besides them diverse other formes and bookes called Antiphoners Missales Graites Processionals Manuells Legends Pies Portuasses Couchers Iournalls Ordinals In a word every man used what form fashion or manner pleased him best This writ being sent to those persons hereafter to be mentioned they meet and after much debate consulting with the antient liturgyes of the Church expunging from them all what ever was not either in or agreeable to the word of God presented to that Godly King a book entituled The book of the Common-prayer and administration of the sacraments and other rites and Ceremonys of the Church after the use of the Church of England at the reading of which his Majesty being very thankfull both to God and man presented it to both his houses of Parliament assembled
to leave every thing done and taught in the Churches of France Spaine or Italy for so they should have denyed the Lord that bought them but the errors or false worship of those Churches It is a cause of laughter to read what use men make of that letter the Pope sent Queen Elizabeth of glorious memory promiseing to ratifie the Common-prayer if she would restore his Supremacy It is as clear as the Sun that the Pope and the Guisel will both of them according to the Proverb play a smal game before they stand out It was lately their main study how to reconcile themselves to the independent who had got the start of them and they have now studyed a new art how to reconcile themselves to the Lord Bishop he being now a corner stone in the Church of England if the Pope use the same policy of all men under heaven they have least cause to declare it since they will truckle with Quaker Ranter they whole brood of bastardly Hereticks to procure unto themselves a supremacy It is worthy of observation that by this the Pope could not pick a quarrel even with the Common-prayer all things therein being so lawfull that he had not impudence to speake against and so exactly composed that he would have established it by Papal Authority without diminution or augmentation And yet it gives no strength at all unto his Kingdom that having these three pillars 1. Infallibility 2. Supremacy 3. Purgatory All which the Common-prayer disowns and renounceth yet the Pope will licence it as he doth English bibles that is because he must he will play at a smâ—l gaâ—e because he hath hopes to win the set he proffered to ratifie Common-prayer not for love to it but to get his hand into the Kingdom of England knowing or at least hoâ—ing he might get in his arme and by degrees his whole body for the same reason the Guisel truckeled formerly under the Independent and lately with the Anabaptist and now would hold the stirrop to his spiâ—itual lordship not for love of either but to keep self in credit with the world being concious to himself that from him came all the evils that have befallen either Church or state in the by-past years and least with Cain he should become a vagabond is desireous of any that will befriend him 2. It s giving offence to tender consciences This is a high note and often heard but 1. Who discovered or layd the ground of that offence 2. How easily might that offence be removed if in popular Sermons the innocency and purity of that book were preached the people have for 16 years heard much against it and now they hear nothing at least from you for it no wonder therefore if they be not affected with it We say affected for it seemes to be but a prejudice against that book not conscience that maketh them to oppose the same that being guided by Sripture and reason not spleen and passion When we behold that service rayled at scorned shunned contemned condemned and the users of it scandaled and yet not one sentence word or petition proved unlawfull or not according to scripture we have ground to conjecture that it is stomack not religion maketh them to do so and the over-flowings of their gall not tendernesse of their consciences that makes them to flee out into such depraveing and abusive language They would appear so holy that it is dangerous to offend them or lay a stone of stumbling before them Yet what greater offence can be given then to abuse a national or personall Church by defaming the prayers therein established or by the other made when in the meane time in all their findings one sentence unlawfull in these prayers they cannot find were they as tender as they would seeme to be we should have more argueing lesse rayling The greatest number of them that pretend to receive offence are of that disposition that they desire not to be informed touching those set formes whether by discourse preaching or reading and the other part can produce no unseemly thing in them and yet they being established by good laws and Just authority give still occasion to conjecture that not conscience but wilfulnesse and obstinacy is the mother of their non-conformity There is a God above who often brings mens wicked devices upon their own pate It was piâ—y to see commissioners apointed in every county and ministers as their assistants turning cut ministers from their places to the ruine of their familees for not subscribing to the directory or for reading Common-prayer when they were bound by oath law and allegiance to the same and now men that are enjoyned or desireed to read Common-prayer pretend conscience and cry out they are offended and the same persons complain of persecution when the true owners are restored but c. The Reader can bear us witnesse that we have not mentioned that act of Popish Queen Mary who at her first coming to the Crown seeking to Erect popery in England repealed all acts made in the favour of the Common-prayer and altogether abolished it to facilitate that work Nor of the Practise of those Recusants who being under the penalty of a fine if they came not to the publick Churches of this nation in the days of Queen Elizabeth would commonly refraine themselves from hearing Common-prayer and not enter Church being in this Puritanicall untill the preacher was in the pulpit which are arguments of no smal weight to defend that the Common-prayer is not popishly affected the Papists themselves being witnesses To conclude this question seeing that some men do not grow strong and well favoured through holynesse knowledge and sobriety by other ordinances of the Church common-Common-prayer which they scornfully call poâ—age is fittest for their weak stomacks and sickly constitutions while those that are strong and of good digestion may receive the more meat and grow in grace and knowledge by their eating that is by a holy using the set formes of the Church together with other dutys Quest. 4. Whether there be not vaine repetitions in those formes This is a grand argument brought by many justifying their non conformity to the Churches liturgy common- and most heard from those men whose publick prayers were for the most part carried on by empty or at least by many repititons To be brief we must distinguish of repetitions there is a bare repetition and there is a vain repetition 1. Bare repetitions if repetitions of themselves were unlawfull lawfull to be used in prayer that is to repeate or bring over again and again the same thing before asked then many of the Saints of God must be blamed and the son of God must not be Justified who in one prayer repeated the same petition thrice over Mat. 26.44 It is a desireable faculty to vary in prayer yet every one cannot do it and they that can will repeate somtimes 1. Through pinching necessity this made Christ cry earnestly in
the garden that the Cup might passe from him and upon the Crosse that God had forsaken hm men in a ditch will cry help help and in a Town fier fier and yet no vain repetition a soul may cry Lord have mercy upon us Lord have mercy upon us O Christ hear us and be singularly devout 2. Through holy affection Thus Daniel often calls Lord hear Dan. 9.17 18 19. So Solomon often repeats Then here thou in hâ—aven thy dwelling place and forgive or do which is above 7. times prayed for in a prayer 2 King 8. 3. Through strength of faith so the Psalmist Blessed be the Lord for evermore Amen and Amen so the Church Reve. 22.20 In a word if repetitions barely considered as such were unlawfull the Church must be blamed for singing and the Psalmist for composing the Psalm 163. and the 57 and the 42 and the 67. In all which Psalms that there are repetitions in the sence above spoken is apparent and that they are and may be used without sin is not to be questioned 2. Vaine repetitions which are to be shunned in prayer and of them we are forwarned by our Saviour Mat. 6.7 of which we have above spoken Now repetitions are vaine 1. When they are affected as strains of Eloquence and signs of wit when to show the quaintnesse of the expession that it may be observed it is brought over again and again such were those of the Gentiles and Heathens 2. When they are Impertient empty frothy unprofitable when there is no Spiritual life nor hear holy zeal nor activity and such vaine repetitions can never be in a book they being in the cold heart and dul soul of a Christian. 3. When they are Idolized when men conceit that God either will refuse to heare them if they repeat not or that he will here them the better for them that is a vaine repetition Thus the Gentiles thought they should be heard for their much babling or speaking Mat. 6.7 4. When they are pretended when men sets themselves to repeat that they may be thought to spend much time in prayer and so be accounted religious which is indeed a taking Gods name in vaine and abusing of his eare by their vain and needless repetition From which we conclude that no vain repetitions are in the book of Common-prayers they being of that nature that the soul and heart of man may zealously and holyly close withall And let me declare my thoughts in this particular since the reestablishment of the Common-prayer I have seen more ardent zeal more watery eyes more lifted up hands and reverent deportment in the publick Churches at the using of those formes then ever I saw in my life at extempore deliveryes Not that I am against those prayers whose rise is immediatly from the heart whether in the house top or in the closet but this I say if set formes were used as they ought to be by laying aside prejudice they would never be spoke against and if conceived prayer or as the phrase is extempore were more used it would not be so much undervalued as it is If he that hath utterance in prayer and promptnesse on a sudden to expresse himself be thankfull he doth well but if he think himself the better Christian because he seeth another use a forme In this he is not to be praised Men of themselves may make vaine repetitions yea vaine petitions yet the same request that to the and by the is vaine may be to another a holy ardent and affectionate request condemn not therefore the service of the Church which in all things is well ordered and sure but thy own heart for not having life enough to answer Amen and Amen to all her holy repetitions but of these things we have spoken elsewhere Quest. 5. Whether it would be convenient to alter any part of these formes This question shall not be directly answered being a matter wherein I ought not to be positive but shall lay down my thoughts concerning both the negative and affirmative part resolving to acquiesce in and submit unto lawfull Authority When those formes are considered and the nature of its adversaries marked in strength of reason it seems inconvenient to alter those formes 1. From the wisdom and opinion of King Iames of blessed and glorious memory who in his Proclamation for ratifying common-Common-prayer prefixed to that service after the Hampton Court conference resolved never to give way to any alteration by the frivolous suggestions of any light Spirit not being ignorant of the Inconveniences that do arise in Government by admitting Innovation in things once setled by mature deliberation the danger that followes such alterations we shall for the present leave to Statsmen to consider 2. It would incourage brain sick people to proceed further in their opposition to pleasure them in this is but to make â—hem bold in asking a reformation or alteration in higher matters let them in this be satisfied they will but boast and create fresh strength to bawl for something of another nature to let the Common-prayer stand as it doth will be a barre to keep them from approaching higher and shall be a bone for them to pick upon and busie themselves about that his Majesty and his counsell may dive and follow their designs with the lesse trouble the Kings Crown may at last come under some mens censure if every thing be altered with which they are displeased It is good therefore to prevent an evil at first and let those formes stand for the future as they do for the present 3. It will bring the Liturgy itself under contempt not only by Forriagners but natives what reverence or devotion can the generality of people have to it when at every crosse humour of malecontent persons it must be altered and reformed and again reformed and again reformed which consideration moved the glorious King Iames in that forementioned Proclamation to assert That such is the unquietnesse and unstedfastnesse of some dispositions effecting every year new formes of things as if they should be followed in their unconstancy would make all actions of State rediculous and contemptible 4. It would never please the party now offended Let their pretences be what they will it is the book in the bulk of it with which they are displeased a forme that hath in it a prayer for a Bishop will never be digested by many except they be of that society or dignity themselves if they should be quiet this sâ—ring yet next curow time they would be mad again and the alteration will not please them except it be altered into a Directory and that will not please the people neither so that no satisfaction peace quiet or content can be rationally hoped for therefore it were best to let Common-prayer live as it doth and and remaine as it was brought by law unto us since the alteration will never make us more quiet in matters of religion but the worse
or her pleasure openly expound and preach the Gospel that it was no lawfull for a Minister to have humane learning or that it was unlâ—wfâ—ll to hear such that it was and would be unlawful for Ministers to prepare themselves to preach by study that it was unlawful for a Gospel-Minister not to have some handy Trade and work in a Mechanick way for his living Ought they not since it was known to have been long used by Gods people before the Law and by his people after the Law to have told that to receive Tythes now was to deny that Christ was come in the flesh why was it not told us that the whole â—â—sterity of man whether of Heathens or Christians during their Infancy are pure and holy there being no Originall sin why did not that wise Master builder lay his foundation aright and show us that to enter any into thâ— Church by Baptism without declaration of Faith and Repentance though born of holy parents was a sin and also if any such thing were done in the name of the holy Trinity wherein consists the essence of Baptisme with the application of the spirit which is not hindred by Infancy yet that they ought to be baptized again Why did they not inform the Church that though God was pleased to receive the Children of the Jews so far into his favour as to give them the outward sign of his Covenant with the Fathers viz. by circumcision yet would not have the Children of Christians to receive the outward sign of his Covenant with their Fathers viz. by Baptism Why did they not inform us that there were none baptized nor none should account themselves baptized except they were plunged or dipped in a River And that any member of the Church might do that why did he not tell us that it was and would be a sin for one to teach his child to say the Lords Prayer or call God father since they had no faith in Christ Why do they not shew us that to be in a place hearing his word with those that were not all holy was a great sin before God and that there should be a parity in the Church of God That no civill Magistrate hath any power at all to be command any thing to be done in the Church of God and that no Christian ought to pray in a set form and therefore that the Lords prayer was not to be used yea was as abominable unto God as Swines flesh unto a Jew as I have read some of them do however we know it is disused by them all Why was it not told us that to receive the Sacrament of the Lords Supper was either a vain thing or an indifferent thing or to eat it with unholy persons a sinful thing and also that any one that had gifts might administer the same or that the profit of the Sacraments depended upon the goodness or holynesse of him that gave it or did administer them These with a thousand more are the Principles that our Hereticks walke and teach by and if they be true doctrine how long hath the Church been without truth and in matters of greatest concernment as Preaching the word and Sacraments Why did not the Apostles once at least encourage Christians to persevere in Holiness upon the account of Christs comming personally to Reign upon Earth and why would they not tell that it was a decent holy seemly thing to hear a woman Preach It seems strange that neither by word nor by Epistle this was made known that any man might assume the office of the Ministry unto himself though he were not outwardly called as was Aaron why would they not tell us that Ordination was but a toy and was not to continue longer then themselves But what am I doing If these be true Churches and this Doctrine true Gospel the Apostles have been faithlesse and unjust I speak it trembling for no such thing did they ever teach but the contrary we finde them often times in the Scripture handling those very points and laies down contrary conclusions particularly Heb. 5.4 speaking of Priest-hood in generall and of Christs in particular who is the high Priest of the Gospel saies no man taketh this honour to himself but he that is called as was Aaron And that Aaron had an outward call for that Office and was deputed and set apart for that function in a publick way is clear from Ex. 29. and Levit. 9. Rom. 5.12 where the Apostle handling the infectious nature of sin maintains That by one man sin entered into the World and death by sin and so death passed upon all men for that all had sinned viz. by the sin of that one man I can find here no exception of Infants which if true doctrine the wisedome of God would have discovered in such an apt and proper place And truly that Infants should dye having no sin since death is the wages of sin Rom. 6 23. is a Doctrine that either charges God with unjustice or St. Paul with a falshood or at least a grosse mistake Of Baptizing of Infants we shall speak in it's own place and touching receiving the Sacrament of the Lords Supper with a mixed Congregation in its propper season and of Dipping when we come to the Font. Touching the peoples Ordination let the Scripture be produced that gives the people power for to set apart a Lay or Mechanick or any person and to constitute him a Church-Officer in the least Let the Scripture be produced that gives a power to a multitude so to do or that approves of a mans assuming to himself the power ministerially to teach Baptize give the Sacrament of the Lords Supper show or produce me that Scripture that gives authority to a Lay-man such a one we count him that is not Ordained by an Ecclesiastick person according to Apostolicall Tradition to bind or lose to cast out of the Church by judicial Excommunication or â—o receive in by authoritative absolution I say again let any of our â—ereticks produce me that Scripture show that text and I here promise them to renounce my Ordination forsake my calling and deny my Baptisme For I am not ignorant that the whole stream of the Scripture goes smoothly in another Channel If these or any of these be Churches then the candle hath never been upon a candlestick the City hath never been upon a hil Kings have never been her Nursing Fathers nor Queens her nursing Mothers except Iohn Buckhold alias Iohn of Layden with his fifteen Wives which Iohn being a Botcherly Taylour was by a mad crew of Anabaptists despisers and otherwise opposers of all government appointed King at Munster in Germany An 1534. where wearing Royall Robes of Embroidered work Spurs of gold Scabbards of gold and two Crowns of gold he had his Chancellours Cup-beares Carvers one holding up the holy Bible and another a naked Sword the handle whereof glistered with gold and pretious stones went before his Botcherly Majesty
Secondly their stubbornness in opposing those Laws made by lawful power and when punished eâ—ey call out of persecution They held it an undervaluing of themselves to crave this examination of their people by any Law made by the Church and yet no presumption to press it upon them by vertue of their own association in the mean time producing no Scripture wherein directly these things were either to be done by them or obeyed by the people Thus far have we gone touching the doctrine referring to the Sacraments the second part of that work which in the begin-was by us undertaken FIDES CATHOLICA OR THE DOCTRINE OF THE CATHOLICK CHURCH Referring to Prayer With a farther defence of the Book of COMMON-PRAYER Of the Church of ENGLAND By W. A. Presbyter LONDON Printed for Edw. Brewster at the sign of the Crane in St. Pauls Church-yard 1661 To Mr. Francis Winton Robbert Downs Richard Dogget Church-wardens And to all other officers and Inhabitants of the Town and Parish of Leighton c. Gentlemen and in Christ dearly Beloved WHat I first entered upon about three years ago in another place I brought to perfection within these few days in your audience and truly for their sakes for whom the foundation was layed was the roofe chiefely fitted and squared I am emboldned to affix your names to this treatise judgeing that as your patience and charity gave it hearing from the pulpit attentively your zeal and affection will entertaine it from the presse kindly It happened to be your lot after the nations unsettlement to receive orders for providing me a book of Common-prayer as a means judged by our superiors for the Churches tranquillity you hâ—ve here in a few words that book defended by which our submission not for necessity but for conscience unto it may be justified and God be praised that he was pleased to give you that honour as in the least to be helpers in a publick way of that distressed Church into whose doctrine you were baptized Enter into this treatise and learn how to behave your selves in prayer to God and men and for men to God and to some men chiefly for God and to all men in God that with all Saints you may be glorified by God unto which end he shall further contribute his prayers and endeavours who is Your Minister in the Lord Jesus Will. Annand Of PRAYER CHAP. 1. 1 Thes. 5.17 Pray without ceasing GOd who at all times is rich in mercy and ready to forgive yet will have his people to call upon him for that mercy and make known unto him their desires or suits in that particular to signify not his straitnesse or backwardnesse unto them but their duty and dependance upon and towards him This is the third ordinance we undertook to defend cryed down in this generation by some that pretend to the Spirit and therefore to be held up by all that give attention to the word The misapplying of the word in our dayes The neglecting of the Sacraments hath raised such division and broached such foolish questions which gender strifes 2 Tim. 2.23 that the gift or spirit of prayer thoâ—gh mâ—ch boasted of was never lesse possessed that chiefly consisting in love and Charity Yea that gift of prayer that was became much spoyled not to speak of them that altogether threw it down as a thing of naught by some mens unnatural uncharitablenesse heedlesse impertinencies strange extravagancies apish gestures ugly faces and ridiculous tones which yet was no more to be wondered at then to see a stranger wander that either willfully hath left or cruelly murthered his guide Their flighting or disgracing that rule of prayer given to the Church by our Lord and Saviour was without question the ground or stem upon which these errors grew and stood and the matrix or wombe wherein their Heteroâ—lite petitions were conceived and bred but for the present to let them passe In prayer there are three things 1 Petition Iohn 17.51 2 Confession Psal. 51.5 3 Thanksgiving Rom. 6.17 We shall chiefly speak of the first the other two naturally following it will come and present themselves to our meditations freely without a particular summons for which cause it is by way of eminency called and 〈◊〉 for the present be entituled prayer In which we shall 〈◊〉 1 Its Nature 2 Its Ground 3 Its Parts 4 Its Rule 5 Its Hinderance 6 It s Form 7 Resolve some questions SECT 1. The Nature of prayer shall not be unknown to him that exerciseth his understanding about the parts of this description It is an immediate hearty calling upon the true God through Christ according to his will for the obtaining of any blessing to or diverting of any judgment from our selves or others for whom there is hope God will be entreated 1 It is an immediate c. This excludes praying either to Saints or Angels and according to the rule of prayer shews that immediately it ought to be made to our Father which is in heaven without making any direct prayer to Saints besides God or indirect by Saints to God though they be in heaven 2 It is an hearty calling c. It is not only a speaking lip but a praying heart that shall be accepted when the mouth is pleading and the mind not closing there is a more just cause of Gods complaining then of Delilahs Iuâ— 16.15 How canst thou say I love thee when thy heart is not with me he that would have God to have a pittying eye and a powerfull arme must in himself have a praying heart hence it is called a lifting up of the soul Psalm 25.1 and a pouring out of the soul 1 Sam. 1.15 In a word quod cor non facit non fit that prayer that is not hearty is but babling not praying an act of disobedience not duty heighting sin not removing judgment nor procuring mercy 3 Upon the true God Daniel and his companions prays unto the God of heaven Dan. 2.18 David to the Lord God of Hoasts Psal. 84.8 Moses Comes in the name of the Lord God of the Hebrews Ezek. 7.19 The God of Abraham The God of Isaac and The God of Jacob is the God of the Christians and to him the vow only is to be performed there is God can deliver after that sort he doth let prayer therefore be made only to him and daily let him be praised let none say any more to the work of mens hands ye are our Gods for in him only the fatherlesse findeth mercy Hos. 14.3 4 Through Christ before the fall men might have worshipped without a mediator but since we must make Christ as the Tyrians did Blastus Act. 10.20 our friend he is the eye by which the Father sees the miserable the ear by which he hears the humble the hand by which he helps the impotent the feet by which he hastens to relieve the oppressed and the heart by which he delights in the prayers of his people 5 According to his will This
she may be made clean Ierem. 13.27 7. The Saints practises that are recorded therein What ever we find the Saints prayed for and were answered ether ad voluntatem or ad utilitatem whether to their will or to their well may be a rule for us to pray by and therefore we may pray to be delivered from unreasonable men 2 Thes. 3.2 or the buffetings of Satan 2 Cor. 12.8 2. We come now to the particular rule Which is that prayer composed by Christ and recommended to his Apostles as a prayer Luk. 11.2 and to be a rule and standard of all other prayers Mat. 6.9 Unto which rule scale or ballance should we bring most of their prayers and petitions who refused this form and rule especialy those that had reference to things lately acted upon the stage of these Kingdomes and the reason why they did so pray we might write over them and upon them MENE TEKEL Dan. 5.25 26. In this rule or pattern of prayer their are four things to be observed 1. The Preface or Introduction to the whole prayer In these words Our Father which art in heaven 2. The substance or the petitions themselves which are asked in that prayer In these words Hallowed be thy name c. 3. the greatnesse or excellency of the person unto whom that prayer is directed In these words For thine is the kingdome c. 4. The confidence of the petitioner to be heard in the things prayed for In this word Amen All which in generall shews 1. That we are to make a holy decent and honourable entrance or preface unto our prayers It is but blunt to hear men bolt forth thir petitions without giving God some holy title as Almighty God or holy and gracious Lord or Eternal God A Centurion beseeched him saying Lord I have a servant lieth at home sick of the palsie c. Math. 8.6 2. That when we come and appear before God we are not alwayes to be swelling in titles but have some enlargement by way of request contrary to the practise of some in our days that pretend they do appeare before God and speake of high things yet as if it were below them they will aske nothing of him but let us do otherwise for we have not been so learned by Christ. 3. That when we come to God to receive from him we are not to go from his presence except something be given to him from us we are at least to be thankfull unto him which is done when we divest our selves of all power worth and merit ascribing all the glory unto him 4. He that prays ought not to waver or be regardlesse but full of faith and desire to obtaine the things he openeth his mouth unto the Lord for and faithfully as well as heartily say Amen But to be more particular In the preface there are two things by which our prayers are to be ruled 1. What God is Our Father 2. Where God is which art in heaven He that comes to God must not only know that God is that is that there is a God of himself but also what God is to him as that he is his Father which is by Christ and neither can he so call him but by the spirit So that the three persons in the Trinity must be all believed by him that would pray as he ought Again God being our Father teacheth us 1. To love him 2. To fear him 3. To obey him 4. To honour him 5. To depend upon him 6. To love and pray for each other 2. Though it be said he is in heaven we are no to suppose he is confined there as if he were not upon the Earth for as a King though he be in all parts of all dominions by vertue of his laws and officers yet chiefly and in a more eminent and majestick way he is at the Court. So is God our Father said to be in heaven being there in his greatest glory Majesty and Dignity From this we learn 1. That we pray to none but to them whom we are assured to be in heaven It is foolish to pray to them of whom we have no certainty that ever they were and dangerous to pray to them of whom we have no great hopes that they are in heaven In both these respects therefore the Church of Rome had better reforme her self that her prayers may be answered 2. That we pray to none in heaven but to them that begat us to our Father only are we to pray now all others that are therein both Angels and men acknowledged themselves to be our fellow servants and therefore though in heaven not to be prayed unto 3. To have no earthly Imagination or thought in our heart in the time of prayer whether in respect of the glorious Trinity whom we pray to or of our selves or others whom we pray for As heaven is in our mouth so it ought to be in our affections 4. To have raised desires lifted up hearts all the time of prayer Heaven is high above us and we must lift up the voyce of our soul to be heard by our Father there and truly men ought so to compose their prayers in the length of them as not to destroy their own or their peoples fervency a thing not much noted and observed in our days 5. To be ever disposed and and fitted for prayer where ever we are in what place or dungeon we be God is above and heaven is above our fathers mansion house so that no time shall we misse of him nor no time shall he be from home 6. To have ever a strong confidence and faith to be heard in prayer Men may hinder much good doing upon the earth and may encompasse the Saint like bees then his hope is this that their hands are but short they cannot keep his prayers from ascending and therefore with confidence he may send them up 2 The next considerable thing in this prayer are the petitions that are in it In number they are six as Hallowed be thy name c. From them in generall we learn 1. To pray for things of moment and of weight All the petitions are of great concernment and indeed necessary to come to God begging trifles is below his Majesty and Grandour a Dâ—is nihil pretendum nisi bona simpliciter 2. To pray for nothing but what is good There is nothing in the petitions that is hurtfull either for the soul or body of man this should learn us to be farre from cursing or wishing evill to any person and indeed the curse may fall upon them that makes it he whom thou art so cursing may be praying Let him curse O Lord but blesse thou If this part of prayer had been eyed by many there had not been so many uncharitable petitions put up as there was These six petitions divide themselves into two parts Three of them concerns God Hallowed be thy name c. Three of them concerns man Give us this day our
and sole prerogative shewing that having come to God with some honourable and glorious tittle at our entry we are to give an honorable respect unto him at our close both in private and publick addresses The body of our prayers are not to be without some gratulatory expressions but thanks to be returned to his name 1 For his spirit that teacheth us to pray 2 For his patience in the time of our prayer 3 For his mercy in answering our prayer 4 For his Son in whom he hath accepted our prayer 5 For all his favours given without our prayer And as this glory is his due for ever so must we ascribe it unto him for ever that is 1 When ever we pray 2 Where ever we are 3 What ever we suffer 4 When we shall be for ever with him For though the Kingdome may be ours by gift and donation yet we must ever acknowledge it to be his and his Christs 1 By nature 2 By inheritance 3 By dominion This form of thanksgiving being ushered in by an illative practice For shews that we must in prayer reason with the almighty and give arguments to move him to mercy the Kingdome is craved of him for all power is his his name is to be hallowed for the glory is his We shall frequently see the Saints pressing God with argument and reason sometimes drawn from the Topick of his own glory as Help us O God of our salvation why should God help them Deliver us for thy name sake 79.9 and sometimes from the common place of their own misery as turn thee unto me and have mercy upon me Why for I am desolate and afflicted Psal. 25.16 And againe O keep my soul and deliver me and let me not be ashamed for I put my trust in thee Psal. 25.20 From this clause the Church of Rome may perceive her errour in making prayers to St. Peter Paul Mary Ioseph or Bâ—cket in regard that neither the Kingdome nor the power nor the glory is theirs for ever nor only as the word ever eyes the eternity past if we may so speak which she will grant but as it eyes that which is to come Peter and Paul yea all the holy Apostles evergiving to the only wise God even our Father and the Father of our Lord Iesus Christ the Kingdome the power and the glory Yea admit that prayers might be made unto them as Fathers of the Church now glorified in heaven yet is it not a strange solecisme to call upon the Virgin Mary or any other female Saint Our Father c. Ave Maria may and doth suit better with her being a woman then Pater noster except it can be proved than since her assumption she hath altered her sex as well as her condition 4 The last considerable in this prayer is confidence of the petitioner to be heard in things prayed for in this word Amen This word is a mother word in all languages and as Jesus a Greek word is understood by all hearers so this though Hebrew is used by all people and in Scripture notes two things 1. A wish that it may be so 1 King 13.6 2. A confidence that it shall be so Rev. 22.20 He that says Amen consents to the Petition offered up in affection saying Amen or so be it as Benajah or Amen so shall it be as the Church in those places above cited what care therefore ought men to have of the nature of those petitions they put up especially in publick nonsence blasphemy heresie fury might have been written upon the prayers of many in these late yeares unto which no true Christian could say and we know God did not lay Amen that ever requiring a full assent and consent to the prayer made Let this informâ— Rome and other Hereticks of their error in making the people say Amen 1 To those prayers they understand not in regard they are made in an unknown tongue a language of which the people hath no understanding 2 To those prayers which people apprehend not through the confusion disodrer discontinuing and rawnesse of the prayer made arising from the ignorance presumption and wilfulness of the prayer-maker that they who hears can no more remember what they have sayd Amen unto then Nebuchadnezer remembered his dream This is not written against any that hath parts and abilities fluently as the modern phrase is extempore to express themselves unto God for the people in prayer but to check some presumptuous pretenders to the same gift who are usually so much in the spirit to speak in their own language that they are without understanding Yet these were the men by whom this prayer of our Lord was undervalued in every respect for which it was composed they using it neither as a form of prayer nor for a rule of prayer and not being content with that blasted their verdure with the breath of malignancy who used it to any of these ends but some there were to glory be it spoken that were neither ashamed to use it in their closets nor affraid to carry it to their Pulpits both as a rule and as a form Blessed be the Lord who hath not given us as a prey to their teeth our soul is escaped as a bird out of the snare of the Fowlers the snare is broken and we are escaped Amen and Amen Psalm 124.6 7. SECT 5. We are now to proceed in discovering what must be shuned and avoided in prayer in which we shall not barely shew the things but the causes and the cures of them We are chiefly to beware of these particulars as great hinderances of Prayer 1 Sinfull distractions Math. 6.6 which are of two sorts 1 Brought upon us by others whether Satan or wicked men these are our affections 2 Brought upon us by ourselves these are our sins and of them chiefly we are to take care They proceed from these grounds primarily 1 By thinking too little of heaven or of God they are so seldome in the thoughts of men that it is a hard matter in prayer to keep our hearts upon them but a few minutes 2 By thinking too much on the earth or world The picture of the world is so lively upon some mens spirits that when they go to pray it fares with them as he that goes to bed who dreams usually of those things that most possesse his mind so they when before God are distracted with those thoughts they are more conversant withal c. To cure which disease or remove this kind of distraction consider 1 That nothing is more against the goodnesse of God he is hearty and real and serious in all his dealings and carriages towards us therefore we ought to be upright in our speeches towards him c. 2 That nothing is more against that reverence we owe God he knows the wanderings and aberrations of the heart and seeth the contradiction between our lips and affections which knowing we are to come before him with sutable carriage least we
charged with contempt to his Maiesty our blood be mingled with our sacrifices 3. Nothing is more contrary to the signs we make to God bended knees lifted up eyes would require humble hearts and devout desires for the eyes to be beholding heaven and in the same time the heart to be hugging the earth is but before God to be known a perfect hypocrite 4 Nothing is more able to hinder benefits from God his eares are not at all open to such a prayer and if he stretch forth his hand it may be to strike the offence is so much the greater that it is in an ordinance in which God is so nearly approached unto c. 2 We are to avoid in prayer causelesse hesitation we will not say in this case he that doubts is damned but he that doubts is doomed he shall receive nothing from God Jam. 1.7 qui timide rogat docet negare This ariseth 1 From a partiall apprehension of God they consider him as just great powerfull but see him not good kind mercifull c. 2 From a total apprehension of themselves they behold and that truly that sin wickednesse wrath c. are wholly and universally in them by which they doubt that God will not hear them nor regard them c. To cure which disease or to remove which doubting Consider 1 Nothing more can provoke God to call in question his mercy his long sufferring his goodnesse and to imagine he will not hear a sinner though he cry is in a great measure to doubt if he be God c. 2 Nothing is more against the word of God that calling upon men to draw near with full assurance of faith and to come boldly to the throne of grace Heb. 4.16 3. Nothing by this is to be had from God he hath declared his mind touching that man that prays doubtingly in plaine letters that who so runs may read it Iam. 1.6 7. 4 Nothing more dishonorable to be Son of God to doubt that he will not hear us because we are sinners calls in question all the sufferings of Christ or at least the perfection of his sufferings together with the goodnesse of his nature and fellow-steeling of our infirmities Heb. 4.15 3 We are to avoid direful imprecation above all things we are some do it to shun cursing or wishing evill or destruction unto any yet 1 Through passion 2 Through hatred The cure of this distemper may be wrought by these means considering 1 Nothing more is against the Law of God We are to speak evil of no man to be no brawlers Tit. 3.2 in our ordinary language sure therefore to wish no evill in our ordinary devotions 2 Nothing more against the rule given us of God every petition in that form of prayer composed by our Lord is for good and he that prays after that manner as all men ought he is to wish no evill upon any 3 Nothing more contrary to the mind of God he would have all men to be saved and to come to the knowledge of his truth 1 Tim. 2.4 4 Nothing more contrary to the practise of the Churches if any man will be furious or contentious the Churches of God know no such practise when they are reviled they pray when they are cursed they blesse if any of them as Stephan be stoned to death they dye not before they ask forgivnesse for their persecutors Acts 7.60 5 We must avoyd damnable objurgations To chide reprove or rebuke God when our former petitions are not answered is a greater sin then some that pretended to pray by the spirit make it who would most unmannerly to say no more rail at him 1 By pride Thinking that their intimacy and familiarily with him was slighted 2 By fear that their stratagems and designes by his long silence would be frustrated and disappointed This ought to be cur'd for its a deadly distemper for which end consider 1 Nothing is more against the practise of the Saints of God they say if we shall find favour in the eyes of the Lord he will grant us this or that but if he say I have no delight in you they will let him do what seemeth good unto him 2 Sam. 15.25 26. They will indeed complain unto him but never of him 2 Nothing more unbefitting him that calls upon God doth he think God is worthy to be prayed unto and at the same time deserves to be chidden there is no Syntax ◠between a bended knee and a reproving tongue a bendded fist is much more sutable and beats a better proportion 3 Nothing is more rejected of God he can bear with any thing better then with chidding and hear any thing with farre more patience the◠a reprose 4 Nothing favours more of that Spirit that is directly against God the first that ever we find accuse him was the Devill Gen. 3.5 yet not to God himself but to Ezra those men that in prayer can chide or accuse God to his face may goe to Satan and he will learn them not to blaspheme 5 We must avoid vain repetitions Mat. 7.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 use no heartlesse idle vain trifling repetitions This ariseth 1 From inadvertency when men fit not themselves before hand by setling and composing their thoughts 2 From stupidity when their shallownesse emptinesse or ignorance makes them for want of new matter to bring over the same trifling vain or heartlesse petitions again and again not being able to supply themselves with new matter To remedy these consider 1 It is against the rule of the Son of God his prayers is excellent for brevity order and perfection there is nothing in it that is overmuch nor any thing that is two little such ought our prayers to be rather short with pertinent proper and significant expressions then long with vaine trifling and frothy repetitions 2 It is contrary to the honour of God even before men it were ridiculous to be running over impertinently unto great men the same petitions we had formerly asked It were a a disrespect to earthly majesty to hear confused repetitions and sure it tends not to Gods honour to hear vain battologies 3 It is contrary to the nature of God as he is serious cordiall in all his workers and sayings he deserves to be heartily spoken to in all our addresses and reverently in all our prayers 4 It is contrary to the practise of the Saints of God search the Scriptures and never a vain word nor a trifling word is uttered by them who are most familiar with God but more of this by and by SECT 6. It is not the body alone that constitutes a man but the form that is the soul must-go with it and by that soul the body lives moves and hath its being the forme of prayer by which it receives its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by which it moves from earth to heaven and by which it is seen to live by man and known to be healthy by God comes now
at Westminister November 4.1548 and being by them perused after thanks returned to the King for his care and pains he is petitioned to let it passe unto an act and by Authority it was enacted that in all Churches and Chappels Sacraments and all other ordinances within the compasse of that bock should be performed solely and wholy by it appointing penaltys to the not users or defamers of the same It might very well be Inquired considering the premisses and our practises whether a set for me may not be as necessary in our days as it was in those considering how various men are in their form manner place or gesture in the administration of ordinances not that I would have mens gifts hindered but their spleen rancour and rage stopped unto which well composed for me would be a proper remedy which truly as it is to be suspected is the cause why a forme is by many called down knowing that it would cut be their extravagant notions their abilitye and parts being neither so high nor so great but a liturgy might be used by them but to let them passe The compilers of the Book of common-Common-prayer were Doct. Cranmer Arch Bishop of Cant. Doct. Goodrick Bishop of Ely Doct. Skip Bishop of Hereford Doct. Thirlby Bishop of Westminster Doct. Day Bishop of Chichester Doct. Holbeck Bishop of Lincolne Doct. Ridley Bishop of Rochester Doct. May Deane of Pauls Doct. Taylour Deane of Lincolne Doct. Heynes Dean of Exeter Doct. Redman Dean of Westminster Doct. Cox King Eâ—wards Almoner Doct. Mr. Robinson Arch-Deacon of Leinest All these being then owned for sound professors of the faith afterward great sufferers by death exile or banishment for their not yeelding to the errors of the Church of Rome Shall their work be thought to be unlawfull which after much deliberation they composed for the edification of the Church were they difstracted or mad or Hypocrites that they should thus put down and erect Popery For all the zeal of the Guisel before Latimer shall be accused as a Papist let him be indicted for an Atheist he that so says fearing neither God nor regarding man had that holy soul no religion when he gave his body to be burned I do now imagine I smell Cranmâ—ns flesh burning through the Cruelty of the Papists and let my right hand forget her cunning if I should not rather kisse the straw he lay upon and bow to thâ— chain he was fastened to the stake by then kick the ashes he was burned to or condemn him for a cheat a dissembler for a Papist which consequentially must be affirmed when that book of Common prayer is reviled and â—corned and as Popish asserred 2. This book of Common-prayer appears to be lawfull from that authoâ—ity by which it hath been established It is strange that that young Iosiah of England viz King Edward studying to root out Popery should so farre befoole himself and his counsel as to be glad at that bookes compiling if it had strengthâ—ned the Papal power was there nor a wise man in all the Parliaments of his time was there no religion in Qâ— Elizabeth was she such a notorious dissembler as under a pretence of throwing the doctrine of Rome aside would hug the Pope the closser in her armes or if she had been such was there never a holy man nor a religious Parliament in her time to rectifie that abuse â— was King Iames and his Parliaments all out of the way and King Charles of glorious memory and his Parliaments all Papists or Ignoramuses that they knew not what they did when they established this book Certainly those glorious Princes and wise Parliaments in establishing successively that book did find in it nothing that was unlawfull or that was contrary to true Godlinesse 3. From its conformity to sacred Scripture Let the Common-prayer be abserved and the matter of it be marked and bring it to the Bible Old or new Testament to Moses the Prophâ—ts or the Psalms and if there be a word sentence petition or prayer that is not agreeable to either of these all of these or a part of these the Author of these lines at this present engages himself to recant publickly what either here or elsewhere he hath written in defence of that book and become a proselyte to the profession of the Guisels In the book of Common prayer there are two things considerable 1. The matter of it 2. The Ceremonies in it 1. The matter or subject of the book of which it is composed to passe over scripture is either 1. Holy songs 2. Pious prayers 3. Godly exhortations 4. Christian confession 5. Scriptural Comminations Which may be again subdevided into 1. The Priests Versicles 2. The Peoples Responses In all which there is nothing but what is agreeable to holy writ and the will of God revealed in his Scriptures The Ceremonies in it which are those particular gestures or acts to be performed in the administration of such and such particular services and they are cheifly these 1. The crosse in Baptisme 2. Kneeling at the Supper 3. The Preists standing at the north side of the table at the communion 4. Marrying with a ring 5. Standing at the Creed In giveing obedience unto which ceremonys there is no more scripture to prove it a sin then there is to maintaine it unjust to be thrice asked in a Church before marriage as the Guisels in their directory enjoyn or to be married by a minister which there by them is also thought to be expedient 4. From the sutablenesse of it to the Common Christians capacity The service of the Church of Rome were it not repugnant in other points to the word of God yet in this it is sinfull that it is performed in a strange tongue which the common sort of Christians understand not In the Church of England there is no ordinance no service but the exhortations thanksgiveings and confessions therein are all of them so plain so easy that the bluntest understanding may reach them and the shallowest capacity may upon a certain knowledge say Amen So be it unto them all 5. From the agreements of it to the set formes of other Churches to those of Geneva Sweden France yea to the Church of Rome so farre as they are agreeable to scripture and to those formes that were of old used and at this present are in the Easterne Church doth the sevice of the Church of England agree and correspond an argument of it self were there no other of its excellency and dignity the wise composers of it having drained the errours from all other formes and thrown away what ever was a misse in other liturgys retaining what was pure and holy agreeable to found doctrine and religion which being methodicall digested and composed was presented to the King and ratified by Parliament as a standing rule to be used in the house of God which is the Church 7. Fâ—om the excellent order and uniformity that is in the
Church because of it when men have spent their lungs in disputing they shall be forced though in broaken expressions to confesse that uniformity in doctrine and worship becomes the Church as Jwels become a bird or ornaments one to be espoused It was to obtaine this that the Common-prayer was composed and it was apparent that the act of removing it was but the midwifery to confusion and disorder both in Church and state it helps the weak who are not prompted in that duty of prayer it puts boundarys to the prompt that they be not extravagant in prayer it restrains them that are uncharitable in prayer and is a platforme unto all to prayer 8. From that universal practise hath been in all the Churches of the Saints let the Scripturs be viewed the History of the Churches whether under the law or Gospel whether old or them that now are from Calvins study to Knoxes reformation the Father and Grandfather of the Guisels and the use of set formes is accounted lawfull and practised the Church of England hath a Collect for the day which once a year is to be used in her service The Church of Israel had a Collect for her tithe which ought to have been used once in three years in her service Deut. 26.12 13 14 15. Jesus taught his disciples to pray as Iohn taught his but our Saviour taught his disciples by a set forme It is therfore more than probable Iohn also taught his by the same way 9. From that stop and tye that it puts upon factious fiery and seditious spirits what fruit we have reaped from some mens prayers is not unknown and what burnings murthers and plunderings hath followed upon that liberty given to men to preach and pray this age hath cause enough to lament Now it would shame men to pray according to the Common-prayer in the deske call for the contrary thing in the pulpit or speak against it in the chamber this makes some to keep their mouths open to raile they will not bow the knee to pray least their Hypocrisie should appear to all prophane men as their folly and disloyalty appeares to sober men 10. From that opposition that is made by all sorts of Hereticks and factious spirits against it one drew an argument to prove the Christian religion to be good because such a monstruous Tyrant as Nero hated it Let the whole rabble of Hereticks be spoken withall discourse with men that throw off God and deny the holy Trinitity renounce the doctrine of faith Baptisme and of Judgment go into the societys of them that are of all religions of no religion and with one consent they inveigh against this book of Common-prayer which to me is an argument that there is nothing frothy vain or empty in it for if so some giddy religion or profession would love it were it but for that It is easily to be seen that every sect sends out a squadron to fight against the Common prayer being commissioned to burne and slay at the head of which army in querpo march the Guisel who differs from the other as the Captaine from his company he being more neat spruce and gallant then they are all their motions actions gestures are according to his command their arguments that they bring against God against the ministry against baptisme against Common-prayer are such as he hath forged out for them as in some measure hath been before demonstrated 11. From the direfull sad effects that have hapned in the Church since its removall what bloodshed battels treasons Heresys burnings murthers animositys contentions wrath sedition variance darknesse followed upon its crucifying is too large here to be inserted yet written in indelible characters in the hearts faces and families of orphans and widows It is true much of this was seen before the publication of the Act for its abolishment by which as they supposed it was quite killed but the cheif of these was not seen untill the strength of it was abated and its power and honour lessened by the fury of discontented persons and madness of a giddy multitude who threw the first stone at it and at its defenders and supporters under the notion oâ— a reformation 12. From the nature practise and actions of those men who more eminently persecuted and opposed that book those disgracers of religion those changers of religion those scandalers of religion those novices of religion oppugners of religion haters of religion hinderers of religion underminers of religion Inventers of religions under a pretence of stickling for religion were the persons who called through the open sepulchers of their throats and pestilenital ayre of their rotten lungs Crucefie it crucifie it which denotes its excellency glory and Innocency truly leading 1. To Order 2. To Uniformity 3. To Edification Otherwise it had been never opposed by such a headlesse confused and prophane generation 13. From the fondnesse weaknesse and emptinesse of those arguments that the adverse party bring against it When their passionate expressions their scolding language their vaine and unbeseeming Jeares their scurrilous language their bitter invectives are taken and drawn out from their works their reasons and arguments may be blown away and broak as easily as boys break bubles from a walnut shell They may be reduced unto these cheifly 1. It s affinity with the Masse It hath so near a relation unto this according to the fond conceits of some that they call it the Masse unto which we shall give this breif reply 1. That we shall not strive about words a fault with which this age may justly be taxed if by Masse they mean the word Masse we shall not long dispute let them call it Hacum Glivan Boma words that are insignificant as by many leaâ—ned the word Masse is thought to be for that is not ground sufficient to create a quarrel 2. But if by masse they understand any Idolatrous or unlawful service sinfull petitions any prayers to Saint or Angel any countenancing of purgatory the Popes Infallibility Auricular confession we deny that it is Mâ—ssâ— and except they can shew these things to be in the Common-prayer they but discovâ—r their own ignorance malice uncharitablenesse and stubornnesse in opposing a book for mantaining those things which it utterly disowns and for having in it such things which cannot be found 3. Granting its affinity with masse it cannot thence be rationally inferred that the Common-prayer is to be disused for so farre only the Common-prayer agreeth with the Masse as the Masse agreeth with the Scripture and so farre the Masse it self is not to be contemned since truth can never be disowned though spoken by the Devil but the spirit of God who is the Author of it must also be slighted which is the reason why we embrace truth from Heathen writers from Fabulous Poets and so farre as true make use of them in pulpits and in Sermons 4. Besides it was never in the thoughts of the Reformers of the Church of England