to be considered It is twofold 1 Internall consisting in the affections of the soul. 2 Externall in the gestures of the body of these in order There are severall quallities God requires in every true prayer and conditions he makes with every one that calls upon him we shall set down some that are chief with reasons enforceing their practice 1 Prayer must be made incessantly that is without ceasing 1 Thes. 5. 17. Not that we are to be alwayes in that act of duty that being impossible for our frailty and for that engagement God layes upon us for performing other dutyes both to himself and toward each other To pray without ceasing Notes 1 That we be much and of◠in this duty It is not to be a strange peece of worship to us but through frequency to make it our familiar exercise to be often calling and often knocking at heaven gates Luke 18. 1. Ephe. 6. 18. 2 That we be ever disposed to this duty to keep our selves ever in such a frame of Spirit that we may be sit to pray a liberate man is not alwayes giving to the poor yet he is alwayes disposed a Christian though not alwayes upon his knees yet ought to be ever fitted for it 3 That we give not over untill we be blessed in this duty to pray for such a blessing and leave off at first is contrary to the practise of that importunate widow Luk. 18. 1. Who is said by her daily comming to pray 4 That we do not weary in this duty that we droop not that we may not saint That we may pray alwayes with all prayer and supplication in the spirit Eph. 6. 18. For this that above mentioned widow is said alwayes to pray 5 That we lay hold on all fit oppertunityes to pray in times of leisure retirement to pray is always to pray thus Cornelius a Captain is said to pray alwayes Act. 10. 3. This unwearied diligence ought to be in men For 1 Satan is incessantly seeking to devoure them 2 Sin is incessantly working in them 3 Death is incessantly creeping upon them 4 God is incessantly requiring it of them 5 Wicked men are incessantly seeking to subvert 6 Christ is incessantly praying for them 7 The Church is incessantly in need of them 2 Prayer must be made reverently we ought to have awfull respect and speciall apprehension of the Majesty of him prayed to Psal. 2. 11. We are not to come to him as to our companion or our equall as some bold pretenders to the spirit lately did whose boldnesse was but rudenesse and whose familiarity was but fawciness To brings us to a reverent frame of spirit we may consider our selves and our God 1 Ourselves and that severall ways 1 Originally but dost at best and ashes 2 Naturally but enemies and rebels 3 Contractedly seven times more the Children of Satan then we were born having in our lives and actions been 1 Heedlesse of his Law 2 Carelesse of his Honour 3. Despisers of his Majesty 4. Stiflers of his Spirit 5. Dishonourers of his name 6. Abusers of his creatures 7. Haters of his being all which considered will bring us before him with awfull thoughts and reverential gestures 2. Our God and that also several ways as 1. His Justice 2. His Holinesse 3. His Power 4. His Omnipresence 5. His Majesty Which when thought upon with the Angels we may cover our faces as affrayd and ashamed of so great a majesty as he is and of so much guilt as we have 3. Prayer must be made faithfully we ought to pray in faith nothing doubting without this grace prayer wants one wing to fly a lost and be heard in Gods holy temple Iam. 1.5 There are severall things we must necessarily believe in this duty of prayer relating to God and to our selves In relation to God we are bound to and must believe 1. His good will to hear our prayer 2. His power to give that for which we pray 3. His readinesse to grant the same In relation to our selves we are bound to believe that God will hear our prayers 1. What ever Infirmities lye upon us 2. What ever Satan hath to say against us 3. How-ever for the present God deales with us And truly it may be wondered that we do not always pray with abundance of faith considering 1. The many promises God hath made to hear prayer 2. Christs continual Intercession by prayer 3. The Constant communion of the Saints is cheifly in a way of prayer 4. The wicked have been heard in the time of prayer 1 King 21 27. 4. Prayer must be made in sincerity God will have truth in the Inward part Psal. 51.6 This sincerity in prayer cheifly consists 1. In the satisfaction that the soul takes of Gods seeing and of his hearing though man do neither Matth. 6.5 9. In having a right end and design touching the thign prayed for Iames 4 3. and the ends of prayer are breifly these 1. Just. 2. Charitable religions for what ever we aske ought to respect one of these ether to our selves to others or to God 3. In a union and agreement between the tongue and heart in the time of prayer and also touching the thing prayed for 4. In a sober genuine acknowledgment of all our sins in our prayer without any degree of extenuation and an exact enumeration in some degree 5. In a diligent useing of the means to obtaine the thing desiered by prayer some in our days makes religion a support for Idlenesse but when we have prayed for our dayly bread we ought to labour for it Now men ought to be sincere in all their ways and in all their prayers For 1. God is Infinite in knowledge he knoweth all hearts and seeth all thoughts Heb. 4.13 2. Transcendent in in goodnesse he is sincer in whatever he did for man man ought therefore to be sincer unto him and not flatter him with his lips 3. In exorable in Justice He hath prepared Hell for Hypocrits Matth. 24.51 other sinners are but inmates to them Hell being their proper habitation 5. Prayer must be made zealously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to boyle shewing that our bosomes are to be hot as fire in the time of our devotion This zeal Is a holy affection of the soul putting forth it self in all earnestnesse for the obtaining the thing desired earnest we ought to be 1. For God 2. For our selves 3. For our neighbours 4. For the things excellency This zeal in prayer consists 1. In the souls watchfullnesse in prayer now their is a two fold watchfulnesse mentioned in Scripture 1. Unto prayer 1 Pet. 4.72 In prayer Col. 4.2 1. Unto prayer that is 1. A removeing of all Impediments that may hinder prayer 2. A laying hold on all advantages that may assist prayer 2. In prayer that is 1. To avoyd all distraction dulnesse of body drouzinesse of spirit suggestions of Satan 2. A restlesnesse untill our suit be granted 3. An eye solely to the
but vastly differ in the manner of keeping these days as also in other points touching those days For 1 The Catholick Church performes worship or makes prayer even in those days to God alone whereas that of Rome offers supplications petitions intercessions to those Saints in whose days they are performeing that or any other holy service 2 The Catholick Church keeps feasts for no Saint but what she is sure had a being and once were and keeps no day but upon good and real grounds now that of Rome hath days observed and prayers made to those whose very being not without just cause are called in question It is very much to be doubted if ever there were such a man as Saint Christopher or Saint George or such a lady as Saint Kâ—therin or how can they know that Iosâ—ph the supposed Father of our Lord was a pious confessour or that Lady Anne was mother of the virgin Mary Who was he that told them that the virgin Mary never dyed but was taken up to heaven alive Aug. 15. and therefore that day must be in red letters in the Roman Almanack and on that day prayers must be made to her This is not to serve the Lord Christ the days that the Catholick Church keep are such as have in them a real truth and not legendary vanities 3 The Catholick Church keeps no days in memorial of Saints but those whom she knows to be good they were not only men but good men whom she honours with a day now in this the Church of Rome also fails she hath not only days in remembrance of them that never were but dayes in memoriall of them that never were good Thomas Becket must be Sainted and given to the Christmas holy days by way of augmentation and yet his religion purely consisted in rebellion and being an arch traytor deserved to be preferred in another sort and as we pray to Saint Feriol for geese to Saint Agatha for sore breasts to Saint Giles for Children to Saint Hubert for dogs to Saint Iab for them that have the pox to Saint Kathern for knowledge to Saint Orilia for the head arch to Saint Russin for madnesse to Valentine for the falling sicknese so we must pray to Bâ—cket for sinners when if stubornesse be as iniquity were he in a capacity to be bettered by prayers supplications ought to be made for him yet poor souls are taught to pray Tu per Thomae sanguinem quem pro te Impendit â—ac nos Christe scandere quo Thomas ascendit The like might be sayd of many others 4 The Catholick Church she loves useth and enjoyneth those days to be observed as meanes conduceing to the good of men and no further no what ever day be enjoyned by Rome were it Beckets or Leola's they must be observed as part of divine worship binding the consciences of men to the observation of them though but of humane constitution in themselves and often times fictitious in their nature Quest 2. Whether the Festivalls appointed by the Church of England may lawfully be observed Those solemnities established by law in the Church of England ought not by any that is compos mentis well in his wits to be spoken against for they appear in many respects to be lawfull and usefull 1 From that countenance God gave to those feasts Instituted by the Church of the Jewes under the Law the the days of Purim was never spoken against and that seven days feast of Iudas Maccabeus his institution was graced by our Saviours observance shall they and may they appoint days to worship God in for temporall mercy and not be blamed what hinders then but that the Church of England may appoint days to return thanks for spiritual mercy shown to her in common with the whole Church of Christ on Earth 2. From the nature of that worship she in those days performes though the day may be denominated from a Saint or kept in remembrance of one yet the prayers she offers up are purely to Christ the Gospel she reads is the Gospel of Christ the bâ—ead she breaks is the communion of the body of Christ and nothing is done in way of worship but what is agreeable to the rule of Christ and will of Christ. 3. From that opportunity that they put into the hands of such as hunger after spirituall food they may by these often hear the word of the Lord receive the Sacrament instituted by the Lord as a memoriall of his death untill his second coming and what ever ordinance they take most delight in or receive most refreshment by of that they have abundance in the using of those dayes instituted by the Church 4. From that profit that would accrew to the poorer and weaker sort of people to them those days would be a Catechisme upon the feasts of the nativity to hear of the birth of Christ and afterward of his circumsion and then of his passion and then at Easter of his resurrection and then of his ascension and then of the spirits descension and so forward this might being taught upon those dayes be of very great consequence to all Christians especially to those whose understandings are not ripe enough for high contemplations in subjects of this nature 5 From that power that the Church hath to ordain fasts and dayes of humiliation which is granted we may draw her power to ordain feasts and dayes of thanksgiving which is the thing doubted but of the power of the Church in such cases we have spoken in another place 6. From the doctrine of reformed Churches Confess of Helva Art 24. of Bohem. Art 17. which Churches deliver their minds thus that of Helvatia says Every Church doth choose unto it self a certain time for publick prayers c. it is not lawful for every one to overthrow this appointment of the Church at his own pleasure and if the Churches do religiously celebrate the memory of the Lords Nativity Circumcision Passion c. according to Christian liberty we do very well allow of it The Church of Bohemia says thus Many of the ancient Ceremonies are retained among us at this day of this sort be many appointed for feasts and holy days c. such as Christs nativity such as be dedicated to the Apostles c. chiefely of those Saints of whom there is mention made in holy Scripture all these things are done of us that the word of God may be taught and that he may be glorified among us c. the same teacheth the Church of Ans. Art 4. The ignorant must or may learn that the observation of those dayes is no superstitious observation of days condemned in Gal. 4.10 for with the Atheist there is neither good luck nor bad luck supposed to be in them neither with the Papists are the consciences of men tyed to them It is no more a sin to observe such times as the Church teacheth then it is will-worship to observe noon for dinner time or to open a shop
is a necessary qualification in prayer and must not be wanting 1 Iohn 5.17 If it be thy will must be the bridle of our desires as it was of Christs Mat. 26.39 But here we must distinguish Prayer is of two sorts 1 for things temporall for such things as concern this life as our health our wealth which must ever have this limitation If it be thy will 2 For things spirituall for such things as concern the life to come as pardon of sin grace faith to subdue lust these things we are assured God wills already both by his word and oath and therefore without this condition must be asked and God must be importuned yea heaven must be taken by violence For the obtaining of any blessing c. whether to our soules or bodies whether temporal spiritual or eternal inward or outward at home or abroad of what nature soever the blessing desired be must be asked of God for from him comes every perfect gift 7 Or diverting of any judgment That is either feared or felt whether it be upon our selves or others magistrates Ministers private persons male or female whether bond or free for all Saints Eph. 6.18 8. For whom there is hope God will be intreated there are creatures for whom no prayer must be put up God resolving to accept no sacrifice nor burned offering Such are 1. The Devils 2. The Damned 3. The Dead 4. The Sinners against the holy Ghost 1 Iohn 5.17 though the Church of Rome affirm that sin only is not easily pardoned SECT II. This calling upon God or this lifting up of the heart hath for its bottom or grounds chiefely these following particulars 1. Mans necessity Man is a creature whose frail and weak nature shews that he wants something without himself to preserve him from perishing in those troubles that continualy annoy him Ingens telum necessitas even Children will call out upon God to help them Three things there are that cheifly lifts up the heart to pray 1. Outward trouble A storme made Jonas Mariners to pray Jona 1.5 The Disciples to cry to their master Math. 8.25 The want of Children made Hannah pray 1 Sam. 1.12 Iacobs fear of death made him struggle with God Gen. 32.26 When Davids eneâ—ys came about him like bees then he lifted up his voyce Psal. 3.4 How many prayers take their rise from feavers pains aches sores gouts pestilence or famine 2. Inward fear When the soul is startled or touched with horrour by reason of sin then prayer takes to her self wings and flies aloft both from good men as from David Psalm 51.11 or from bad as Simon Magus Acts. 8.24 3. Future punishment men feeling a present judgment through guilt looke upon it often as the forerunner of a greater and prognosticate a heavier sentence yet to come which makes them pray with all earnestnesse as experience shews and is apparent by these two men above named 2. A second ground of prayer is Gods mercy there are severall acts and properties observed to be done and to be in God which excite a knowing Christian to this duty of prayer as 1. His promise to hear prayer Ier. 29.12 2. His compassion in the act of prayer Iob. 42.10 3. His observance in the time of prayer Act. 9 11. The properties that are in God do in a wonderfull manner enflame the affections of the devout to a chearfull praying As 1. His power to help Isa. 44.27 he hath power which can do much he hath omnipotency that can do all Gen. 17.1 2. His wisdome to Invent. 2 King 7.2 he can take the wise and the proud in their own cross foolishnesse and turn Achitophels wisdom into foolishnesse 3. His grace to pity Exod. 3 7. he takes no delight in the death of sinners nor in the teares of his people This poor man cryed and the Lord delivered him 3. A third ground is Christs intreaty He is dayly makeing Intercession For the â—ransgressours Isa. 51.12 The Christian believes that Christ is at the right hand oâ— God that he is an Advocate for them with the Father which confidence puts them often to their devotions being strengthned by three acts that are in the prayers of the son of God 1. Soundnesse and perfection Rom. 8.27 2. Fervency and affection Rom. 8 34 35. 3. Delight and acceptation the one on his part the other on Gods Ioh. 11.42 4. A fourth ground is prayer it selfe pressed as a duty God will be enquired after for all those mercys that his omniscience knows his people want and his omnipotence can supply yea his hearts desire that they may receive Yet he will be called upon in the day of Trouble Psal. 50.15 this puts his Saints to the practise of prayer being thereunto strenghtened by three considerable considerations 1. Christ would receive nothing but by way of prayer Matth. 26.53 2. Christ never gave another way to procure mercy Matth. 24.20 3. The Saints in former generations used no other way to receive mercy Dan. 9.3 4. SECT III. We are now to see the parts of this petitionary kind of prayer and they are cheifly three 1. Supplication 2. Postulation 3. Intercession 1. Supplication that is for the removeing of evill of what kind soever whether of sin or punishment whether of soul or body This hath four things in its eye in reference unto evil 1. That the evill may be prevented and never come that it may passe away as a cloud and the place wherein it is feared may never know it 2 King 22.13 2. That the evill may be removed if God will have it come then prayer is made that God would remove his scourge and plague and turne away his anger Daniel 9.16 3. That the evil may be lessened if Gods anger be not yet turned away but his hand is stretched out still then they pray Domine ne in furere if God will correct they would not have him do it in anger and if he will chasten they would not have him do it in his hot displeasure Psal. 6.1 but yet if he will visit their Iniquity with stripes then more strength is called whereby they may be the better able to bear it 1 Corinth 10.13 4. That the evil may be sanctified that the judgment inflicted might have such an influence on the party affected as to make him more watchfull over his sin Psal. 39.9 and that grace might come with it to sustain the soul in the time of its abode 2 Cor. 12.8 2. Postulation that is for the procuring or obtaineing of any good of grace Psal. 73.29 as nature Matth. 8.2 As 1. For things sutable to thy calling 1 Kings 3.9 2. For things necessary to thy nature Mat. 6.11 3. For things covenient to thy temper Pro. 30.9 3. Intercession that is such petitions as are put up for the good of others each Christian must and ought to be sensible of anothers want and willing if it were but by prayers to relieve them whether they be our Equals Inferiours
Fides Catholica OR THE DOCTRINE OF THE Catholick Church In Eighteen Grand Ordinances Referring to the Word Sacraments and Prayer In Purity Number and Nature Catholically maintained and publickly taught against HERETICKS of all Sorts With the Solutions of many proper and profitable Questions sutable to to the Nature of each Ordinance treated of By WIL. ANNAND M. A. late of University Col. Oxon. Now Minister of the Gospel in Leighton Beaudezart in the County of Bedford Thus saith the Lord stand ye in the ways and see and ask for the old paths where is the good old way and walke therein Jer. 6.16 State cum eo stabitis Requiescite in eo quieti eritis Aug. Con. l. 4. c. 12. LONDON Printed by T. R. for Edward Brewster at the sign of the Crane in St. Paul's Church-yard Anno Dom. 1661. TO THE RIGHT HONOURABLE Sir Francis Norreys Knight c of Weston upon the Green in the Coun. of Oxon. Right Honourable WHen first the wise Disposer of all States and Persons called me into his Vineyard he apointed me my splace and task during my residence in the university by your honours Patronage and meanes There were two noysome weeds with which the Garden of the Lord which is his Church was then overspread men being as if the last times had been come lovers of themselves and having to colour that a form of Godlinesse which to pluck up so far as I was able was my purpose and resolution at my entry What was done in order to the formâ—r is yet in the closet but what was done in reference to the latter is now brought to the house â—op my affections leading me still for the good of that people whose teacher in those days of errour and darknesse â— by Gods designment was and whose attention to the truth of what was then taught did generally appear unto my comfort and I hope their own good by their conforming thereunto though contrary to the practise of that age wherein these following Doctrines were delivered men generally giving up themselves to be shaken to and fro by every wind of doctrine speaking evil of devising devises against those that either stood to or taught the truth of the good old way Which last made your honor once merrily shew me that if I continued so preaching I should get the whole country about my eares but Sir you know I did and still do continue so preaching that is preaching down the sins of the times and my eares though sometimes they have glowed are yet untouched for I never feared nor valued the tongues of men and against their violence the Kings laws protected me Sir My design was to maintain the power dignity and purity of these three grand ordinances the Word Sacraments and Prayer which were trod underfoot by the unreasonable men of that age who like swine rooted up all things though establish'd of God that were but tending to order decency or uniformity that their own opinions though contrary to all Scripture and their own practises though contrary to all Saints might alone be nourished and followed so highly did they love themselves The doctrine of the word was throughly handled and also that of the Sacraments though here it be impres'd with some addition Prayer was not at all touched upon God casting me providentially upon subjects of another nature untill I gave a farewell to your honour and that people Knowing with what the inhabitants of that place was most affected I was zealous after three years divertisment to fall upon that ordinance of prayer and more largely in some particulars go through the nature of the Sacraments and to publish all unto the world And since Epistles Dedicatory in this kind are usual unto whose patronage can I better come then unto your Worships being assured already of your good will both to the Doctrine taught and to the Teacher of it as appeared by those many noble favours which your bounty was pleased to throw upon him Accept then Right Honourable into your hand what for the most part you heard by the ear for should I say all I am perswaded your Honor would not believe me here are only the main pillars upon which the doctrine stood with some small addition in the questions the rest are enlargments as they dropped from my pen in my Christmas and Lent meditations Hoping for your Honours acceptance I close this Epistle assuring your Honor that he is not unmindful when he is before God of your self and family who once was and still desires to be From my study at Leighton July 23. 1661. Right Hourable Yours to serve you in the Lord Iesus WIL. ANNAND TO THE READER IT being my lot to be called and separated unto the work of the Gospel when Hereticks had covered the Land as once the Frogs did Egypt no greater service could be done to the Church then to hold up the old truth in its splendour purity that men might not be drawn from it in the darknesse of heresie and novelty and comparing the old with the new lights they might straightway say that the old was better At that time I stood with these following truths to keep my people from defection and Apostacy delivering thaâ— doctrin that was anciently given to the Saints that upon knowing principles they might the more earnestly contend for the same and now the same is published amongst other cogent reasons for Buttresses confirming them in that faith wherein they were taught in those days of error especially in regard that they may live to see the ordinances advanced according to what is here asserted since our late reformation from Atheisme If we say that we have no sin we deceive ourselves and by consequence we are subject to fâ—ailty If I had for my own particular no error I were not a man and if I did not confesse them I were no Christian yet I trust thou shalt find in this book no errour so great for which I should deserve stoneing and if there be let him that is without errour cast the first stone and the Author shall have time to rectifie his mistakes particularly for trusting too much to his memory in the matter of the Emperor Charles his motto pag. 37. which should have been decem praeceptorum decalogi custos est Carolus the Printer to repent of his over sights and omitting some marginal citations necessary to have been inserted However it be if thou read these lines with approbation thou shalt be respected if otherwise no less honoured but if thou raile aâ— them or their composer thy words shall be slighted William Annand IN DIGNISSIMUM elaborati hujusce operis Authorem summum suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ITe ite erroris Tenebrae Ad Stygias merito umbras descendite Ubi nox aeterna habitat Jam satis umbrarum diraeque caliginis Vester â—b Orco terris emisit Pater Christi laborat Sponsa Eclipsin patitur Ecclesia Ite malum Solitis incumbite
near as hot as hell he must believe the least point of Reliques with as strong a faith as the greatest mysteries of the God-head and if he deny any of the former he is no lesse an Heretick then if he had denied the latter and he that believes not the Churches tradition to be as necessary to be believed as the Epistles of Paul he cannot be saved Indeed there is not an Article of the Church of Rome that is Catholick wherein reformed Churches differ from her but in those Articles that are but of Yesterday such as those above mentioned they stand at a distance praying for her but loth to touch her she being not sick of a small Ague but hath running sores Ulcers Infections Pestilential humours within her which makes them write over her as if she were visited Lord have mercy upon her but dare not make themselves one body with her H. The Apologist of the Church of England declares That we have Renounced that Church wherein we could not have the Word of God sincerely taught being mixed with tradition nor the Sacraments rightly administred the one half of the Lords Supper being but given to the people and Baptisme being given to Bells c. Nor the Name of God duly called upon praying to the Saints and Angels and in a Latin tongue which the people understand not To conclude we have forsaken the Church viz. of Rome as it is now not as it was in old time past c. and come to that Church viz. of England wherein all things be governed purely and Reverendly This overthrowing of the foundation thou maist call Heresie in dâ—ctrine Yet by caution take not the manners of the people for doctrine let the people be what they will the man what he pleaseth it is neither the good lives of men nor the bad lives of men that makes or unmakes Churches but false and corrupted doctrine Much loosenesse was in the Church of Corinth and Prophanenesse particâ—larly about the Sacrament of the Lords Supper yet the Apostle gives no ground at all for separation only exhorts to a more orderly peaceable walking and a more holy and prepared celebration Neither must we take things indifferent for doctrine nor every blemish for fundamentall Heresie It is an errour in our age to take Circumstances and outward Ceremonies for essentiall parts of worship There was much corruption in the Church of the Jews in our Saviours time and much false glosses put upon the Law yet in regard the fundamentals were not razed he commanded his disciples to hear even the Pharisees who yet were thieves and robbers being none of those appointed to expound the Law which justified not their manner of teaching but the truth of the doctrine taught who sate in Moses chair Matth. 23.1 2 3. but gives them a Caveat to beware of the practices and leven of the Pharisees that is hearken and obey to those truths and fundamental precepts that they give out teach to be in my Fathers Law first taught by Moses as cirumcision the way and manner of the Sacrifices which in the Jewish Church were necessary points but refuse those things they lay down as from tradition as Corban washing of cups for not these but the other are commanded you to do Moreover you must be sure not to separate your selves from those who possibly are ignorant of the depths of Sathan in that particular doctrine delivered for Christ pities such and speaks comfortably to them Revel 2.4 nor from others whom you can perceive in the least to disown that corrupted doctrine though privately being troubled at the razeing out of necessary principles How many poor souls are led away from the truth by those that creep into houses in our days that are ignorant possibly of the designes of their prime Teachers following them as much as the people followed Absolon viz. in the simplicity of their heart these giving great encouragement to those that so teach makes them bolder to go on against the unity of the faith showing the Number of their Disciples loving to hear those Doctrines that either add to or take from the infallible and unalterable rule of the Word in both which the Church of Rome is erroneous and therefore the separation from her justifiable 2. We may lawfully separate our selves from a Church when she enjoyns those acts of worship as necessary not enjoyned by Christ when a Church preacheth corrupted doctrine as from God we may separate from her so may we nay so ought we to do when she injoyns false worship to be performed to God whether it be in worshipping him after a false manner or giving another besides him true worship Deut. 10.20 This is another cause of the reformed Churches separation from Rome their Beads their Ave Maries their Fastings a great part of worship with them their praying to Saints as those that have the plague must pray to St. Rochus those that have the tooth-ache to Apollonia those that are poysoned to Saint Iohn those that are in Captivity to Saint Leonard those that have the Fistulâ— to Saint Quintin Women that are in labour must pray to Saint Margaret but especially to the Virgin Mary besides those common prayers that you must make in common to all the Saints and to the Angels also must prayer be made There is a little Book published by the Authority of Pope Pius the V. in which almost at the beginning that all might prosper the better you have this Prayer Precibus meritiâ— beatae Mariae semper Virginis omnium sanctorum perducat nos Dominus ad Regna Coelorum The Summe of which Prayer is this that God would be pleased to lead bring the Petitioner unto Heaven by the intercession praers and merits of the blessed Virgin and of all the Saints I do wonder that Christ should be left out by whose merits and intercession alone we are saved but I marvail most whether all these shall be a distinct Company by themselves for of the whole company of the Virgins they cannot be the foolish Virgins had no Oyle the wise had but enough to save themselves where is there any of their merits then left for me yet this is better then Tu per Thomae sanguinom c. These with many more of the like nature as praying for the Dead offering or burning up of incense praying in an unknown Tongue that common people know not what they pray their Ordination of the Hoast their holy water their penance their Pilgrimages their oyl or Chrisme salâ— and spittle used in Baptism was the cause of that separation made from her by the reformed Churches these points and this kind of worship being not Catholick for as before they separate not from Rome in any point of worship that she holds in Common with the Châ—rch of Christ but these being brats of her own begetting they deny them entertainment or Countenance and separate themselves from her and their separation is justifiable
the flesh yet they have an interest in each other as in their teachers as in their hapinesse in their victories in their warrs in their fruits of the Earth which stedfastly to believe the observeing of these days were of great concernment 4 It might put a dayly check to growing sin when men otherwise cold in their acts of repentance and dutys of mortification should observe a solemn quarterly appearance before God for the ends above mentioned It might stirre them up to pray for a blessing on the fruits of the Earth and crave a pardon of their sins formerly committed which by degrees might make them perfect holinesse in the fear of God Quest. 6. Whether it might not be an acceptable service to have anannuall fast for the crimes lately acted in England This Question took its rise from the Authors occasionall reading of a motion made to the late long Parliament by one preaching before them for the keeping of a Fast in regard of that blood that was shed in the dayes of Queen Mary during her five years raign If that was supposed necessary sure this supposition is not to be thought vain It is not to be reflected on particulars either touching crimes or persons that being forgiven by an act of Oblivion here on Earth but since it is not for ought we know ratified in heaven it may not be in vain to sound a trumpet in this our Sion and proclaim a day of humiliation for 1 Flagitious and unheard of crimes have been acted and that that not in a corner but before the Sun such as were it possible should not be told in Gath. 2 God for a time may only keep away wrath some acts were of that nature that the world never knew that sin to compare with them and therefore there may be expected strange judgements God hath them written down and will without question without much entreaty visit for them therefore prayers and tears are to be offered to expiate the guilt 3 The Actors for a great measure seem not yet penitent we might charge many but it were to be desired that such as blew up division for their own ends whom God hath alwayes crossed would not keep up division to the Churches disturbance and their own ruin 4 To remove the scandall that may be in all ages and is in those times cast upon our profession King killing was once a doctrin charged upon the Jesuits who ever denyed it but now our religion bleeds by Turkes Jewes and Papists to let the world see that we are better catechised it is expedient that the Ministers of the Lord weep between the porch and the altar that it may be known those practises are both detested and abhorred by true Christians 5 That future ages might beware of the like crimes to open a story in the eares of the young might have the some influence upon tender yeares as the beholding of old Dâ—unkards had upon the children of the Lacedemonians which was to make them shun the like actions 6 The hypocriticall fasts that have been so many deserve to have one week in the yeare that God may not remember them never greater sinners then those that presumed most to performe this duty of fasting and usually before they undertook notorious actions like Machiavil who sometimes appeares like a Devill and another time like a Saint God hath not forgotten these things and therefore they are to be regarded They were in their own nature sufficient to have made even God himselfe loath the very place they were made in and he often bringing the sins of the Father upon the Children if not upon themselves calls upon this generation to cry aloud CHAP. 7. Of a Feast FRom a fast we come to a feast both are Christian and therefore not an unlawfull transition he is a stranger to the Calender that is ignorant of the vigills ushering in the Saint We have seen two dayes wherein Christians may hear the word taught this is a third wherein possibly there may be a mariage in Cana of Galilee and though the Church Catholick invite neither the mother of Jesus nor his disciples as that of Rome doth it is not out of disrespect to either but out of their incapacity to be present yet Jesus is alwayes called Now every pious soul with David goeth to the house of God with the voice of joy and praise with a multitude that keep holyday Psal. 42.4 Fast or day of uhmiltion is appointed for mercyes to be asked a Feast or day of thanksgiving is designed for returning of praises for favours already received and is Either private or publick 1 Private which is a sweet and holy rejoycing in the Lord for some speciall mercy shown to a mans own soul or familie in particular to this is joyned reading of the word 2 Or publick enjoyned by authority for the returning thanks unto the Father of all good gifts for some peculiar blessing shown that Common-wealth in generall unto this is joyned preaching of the word for the stirring up of affection and of this we are now to speak and shall see as in the Fast. 1. The Nature of it 2. The Ends of it 3. The time of it 4. The manner of it 5. Resolve some questions concerning it SECT I. The nature of it 1. It is an extraordinary solemn and joyful appearance 2. of a Christian people or congregation 3. for thâ— performance of holy duties 4. Especially of praise and thanksgiving 5. for benefits or mercy received It an extraordinary solemn and joyfull appearance is this to distinguish it from the Sabbath or Sunday wherein there is a solemn appearance but that is ordinary this is extraordinary Neh. 8.1 2. Of Christian people or Congregation this is to distinguish it from the Feasts of Turks Jews or Pagans who have days set apart to worship for some special favour shown sometimes privately and sometimes publickly but the feast we are upon is a Congregation of Christians 3. For the performance of holy duties When there is a solemn appearance of a Christian Congregation it ought to be supposed that something sutable to their profession will be done before they part and the duties must be afterwards spoken of 4. Especially of praise and thanksgiving this is the chief end of this extraordinary appearance to return praises for mercies received and to adore the Majesty on high for his peculiar favour Nehem. 8.17 18. From this it is called a day of thanksgiving though prayers and supplications be made for all Saints on it yet thanks and gratulations is especially intended by it 5. For benefits and mercies received It is thankfulness that keeps Gods hand open he that would come to God suing for new favours must come with Iosephs brethren with double money in his hands thanks for the former and faith to procure future favours The Church possibly sees her enemy that wicked Haman fall before her blame her not if there be joy in all her Cities Ester 9.18
and Elijah Ahab and severall others but Kings being Gods immediate deputies upon earth who call them in question though rage universal as to punish him for this faults or correct him for his crimes who first even the Pope upon the one hand and Guisel upon the other These two though at odds between themselves yet ever agree and goe and in hand for the takeing away of that honour annexed by the King of Kings to his vicegerents upon this inferiour world before which be done let them goe about day by day and grudge that they be not satisfied That distinction of the moderate and rigid Presbyterians may be by this time may come into the readers mind a distinction that hides many an ugly face and treacherous heart possibly the moderate Preâ— will with more gravity and deliberation pronounce the sentence of excommunication against the chief magistrate then the other and comes to it with more sorrow of heart through the greatnesse of the crime then the other but yet he will do it being a principle with the Pres. that is the factious one or the Antiepiscopal on for otherwise Pres. is an honorable title and catholical as such and touching the distinction it is as a just one and grounded on nature there being as great difference betwixt these two as there is between staring and stark mad the one drives like Iehu furiously the other like the Spaniard is more grave stayed slye and cunning Quest. 2. Whether excommunication debarres from all society of the Church In regard that we are exacted to withdraw our selves from such and not so much as to eare with them thi◠〈◊〉 on is not to be passed over It is said then that exâ—oâ—munication hinders not 1 The practise of those dutâ—s that are grounded on the Laws of nature as the duties of Husbands and Wives Fathers and Children Masters and Servants Princes and People 2 Nor the practise of those dutys that are grounded on the law of nations as traffique and commerce An Excommunicated person must be to us as an Heathen and with these we may have trade 3 Nor the practise of such that are grounded upon the law of Common charity For we are bound to feed the hungry cloath the naked though they be or should be as Heathens 4 It debars not but in some cases from the hearing of the word Unlesse they be scoffers it being the meanes for converting of very heathens they are admitted to it and ought to be exorted to it but in no other ordinance do they enjoy any society with the Church and in no familiar or unnecessary dealing have we any thing to do with them but are bound to avoyd them that they may be ashamed and returne to the Church by repentance from which they were cast out through obstinacy CHAP. 15. Of Singing THis is the fourth and last direction given above for the words in dwelling and one end why the Apostle would have the word of Christ to dwell richly in the believing Colossians though some who would be thought unblâ—meable before God in love blames the Church for her keeping up this holy practise of singing Psalmes This gospell ordinance being set aside with others by some of this generation we come in the last place to defend and let us see 1. The nature of it 2. Some arguments for it 3. The manner of performing it 4. Resolve some questions SECT I. The nature of this ordinance is better known by practise then it is or can be by art which might be the reason why so many have handled it and few or none define it we shall give some description of it for methods sake and because motus naturae velocior est in fine we shall be the briefer It is a calling upon God by prayer or praise with an elevavation of the voice and prolongation of the words Daviâ— sung unto God by prayer and emptied his mind unto him by confession of sin this way Psal. 51. and again praised and magnified his name for all his mercyes Psal. 18. The same words wee utter quickly and expresse suddenly in praying or reading by keeping them upon our tongue and pronouncing them in parts with an heightâ—ned voice gives a being to that ordinance we call singing suppose we were to read and sing Psal. 35. Lord plead my cause aâ—ainst my foes confound their force and might Fight on my part against all those that seek with me to fight The same words being quickly read over and the letters joyned hastily together makes it a prayer read which deliberally uttered with a separation of the letters through the striking of the tounge and teeth makes it a prayer sung That of Saint Iames. 5. Iames. 13. contradicts not what hath been sayd the words not being preceptive but declarative showing only that in times of mirth the heart is better disposed to sing then otherwise and in times of trouble it is more apt or fit to pray then for any other duty SECT II. Were it not that there were some unreasonable men who want faith this practise need not now to have been disputed but without question used for 1 God hath shown himself eminently well pleased with it 2 Chro. 20.22 he declared his mind and pleasure touching this ordinances when in the celebration of it he sent destruction to his peoples enemys he may give us victory now over our sins as well as them over their foes then 2 Scripture commands it and calls for it Eph. 5.18 19. 〈◊〉 5.13 it is not an ordinance of humane or mans invention but is enjoyned us of God and we cannot find that ever those precepts was revealled and therefore they are now binding 3 The spirits and affections need it this ordinance by experience doth warme the blood and raises the heart in a holy quite to perform divine service men are sometimes dull in there devotion and crosses oftentimes damps their zeale which this act of singing helps and stirrs up 4 The Church of Christ had a promise of it Rom. 15.9 of the times we live in was it promised that this should by us be performed and therfore what ever fond people say against it it is not to be neglected 5 The Church of God in all age hath used it we read of it under Moses Exod. 15.1 and under the judges Iudg. 51. under the Kings under the gospell Mat. 26.30 Acts 16.25 no time can we find that ever had a Church but in and by that Church was this ordinance upheld 6 To no age did God ever limit it It was appointed practised to and in all ages when or where it was to cease was never made known or divulged by which we are as much engaged to sing Psalmes with grace in our hearts in England as ever the Collossians Phrigia 7 The Church militant above all other ordinances comes nearest to the Church triumphant by it In heaven thereis nothing but a continuall singing and praising God both by the Angels and spirits of
part of the substance of that Sacrament for when the Minister dipping the infant in water or laying of water upon the face of it hath pronounced these words I baptize thee in the name of the Father c. the infant is fully and perfectly baptized so as the sign of the Cross being afterwards used doth neither adde any thing to the vertue or perfection of baptisme nor being omitted doth detract any thing from the effect and substance of it 2. It is apparent in the Common Prayer book that the infant babtized is by vertue of baptisme before it be signed with the sign of the Cross received into the Congregation of Christs stock as a perfect member thereof and not by any power ascribed unto the sign of the Cross. So that for the very remembrance of the Cross which is very precious to all them that rightly believe in Jesus Christ and in the other respects mentioned the Church of England hath retained still the sign of it in baptisme following herein the primitive and Apostolical Churches and accounting it a lawful outward Ceremony and honourable badge whereby the infant is dedicated to the service of him who dyed upon the Cross as by words used in the book of Common Prayer it may appear Lastly The use of the sign of the Cross in baptisme being thus purged from all Popish superstition and errour and reduced in the Church of England to the primary institution of it upon those true rules of doctrine concerning things indifferent which are consonant to the word of God and the judgements of all the Ancient Fathers we hold it the part of every private man both Minister and others reverently to retain the true use of it prescribed by publick authority considering that things of themselves indifferent do in some sort alter their nature when they are either commanded or forbidden by a lawfull Magistrate and may not be omitted at every mans pleasure contrary to the Law when they be commanded nor used when they are prohibited The usual Objection against this harmless Ceremony is this Viz. what need is there of it but if Magistrates should not establish Lawes until every one of their Subjects were rationally convinced of their necessity when should there be Lawes made and many that makes this a sufficient Argument against the Crosse in Baptisme may remember that when they had power and fate at the Helm there were many things commanded of which we might have said What need they To conclude what ever is established by lawful Magistrates we are not to inquire the Reason of it Reason and Religion commanding us to obey without all Dispute for the Lords sake There being many things in the Church of Christ of themselves low and poor yet in regard of others so necessarie that she may say of them as our Saviour said of the Asse The Lord hath need of them Courteous Reader THis following Chapter was not so fully Preached as here handled in regard that the Iniquitie of the Times wherein these things were taught would from this chiefly have concluded the Preachers Malignancy whereby he should have been Crucified by an Ordinance By vertue of that Rule estote prudentes Matthew 10.16 it was passed over in a few words and they so clouded that it might have appeared the Preacher was not willing to be throughly understood CHAP. III. Of Confirmation THis is not here handled as a Sacrament but is placed as the space between the Font and the Table it being a most solemn Ordinance that the Baptized as in the ancient Churches was to be partaker of before he might be admitted to the Sacracrament of the Lords Supper Before we go any further it is necessary to speak something touching the rise of this word Confirmation in the Church which was briefly this In the Primitive Church when there were any persons wiling to imbrace the Christian Faith whether Iewes or Infidels they were not by and by admitted into the Priviledges of the Church but by certain â—teps or degrees set their foot therein 1. By hearing they were admitted to the hearing of the Word taught Catechized or Expounded which was common to them with men of all kinds whether Christians or not yet these were more particularly regarded by the Church and were called Audientes 2. By Catechizing having heard in common with others some grounds of the true faith and liked it they were after admitted in â— peculiar way and performing some Ceremony were admitted both to hear and see more in the Church then the Audientes were had the Principles of Religion taught them by eminent men purposely thereunto appointed who were called Catechista and their Disciples Catechumâ—ni Hence it is said that Theophilus is said to be instructed or as the word Originally is Catechized in the things of Christ 1 Luke 4. 3. By requesting that is having been Catechized and making good progress in the Christian principles and desireing to be owned as professors of the same they desired and required the Sacrament of baptisme which they did by giving in their names to the officers of the Church forty dayes before Easter that and Whitsunday being the publick dayes appointed by the Church for baptizing the Catechumeni and in regard of their number these two dayes being insufficient they set the two days following each of the former for that service apart from this giveing in their names they were called competentes quia nomina dederunt ad baptismum eum simul petebant 4. By baptizing after this upon the aforesaid dayes they were brought to the font or Baptistery and publickly and severally asked Credis in Dâ—um Patrem Believest thou in God the Father c. the party said Credo c. So was baptized and called hence baptizati and looked upon as Members of the body of Christ yet incompleate and imperfect that is weak Christians being newly born 5. By confirming that is having been baptized and so owned as visible Members of the Church they were brought before the Bishop or chief Officer of the place and before him openly making a declaration of his faith and resolution to walk in the same was confirmed by a solemn calling upon God in prayer unto which was annexed the outward sign of imposition of hands by the Bishop that God would strengthen and confirm the baptized in that faith wherein he was baptized and whereof he had made profession after which prayer and imposition of hands he was declared a perfect Church Member that is fitted for the receiving of all Church priviledges particularly the Sacrament of the supper unto which the Church in this had a peculiar respect which is a great confirmer of the faith of the Saints Hence they were called Fideles and were of full age men in Christ Iesus and received Imposition of hands signifying that the Lord blessed them ut pleni Christiani inveniantur This is confirmation and laid down by the Apostle as a Christian Principle
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
or Superiours 1. Tim. 2.1 There are five sorts of persons cheifely need our prayers and we sin if they want our charity when we aproach the throne of God they are Magistrates or Princes Ministers or Evangelists Apostates or backsliders Heathens or Idolaters Saints or Religious 1. For Kings Magistrates or Princes whether we be under good or bad governours that God that hath set them over us commands prayer for them from us 1 Tim. 2.1 good men have done it for wicked cruel and Idolatrous Princes Gen. 20.17 Dan. 4.19 Dan. 6.21 also for good kings 1 King 1.29 and thy are the sonnes of Belial that do it not For 1. Their frailties and Imperâ—ections stand in need of it kings are but men in nature and have their failings witnesse Davids Ambition Hezekias forgetfullnesse Iosias rashnesse and Solomons wantonnesse Non tutum est semper bonum dare consilium Regibus was an old saying 2. Their dangers and their labours to procure our good deserves it they are higher then others so their care is greater then others no crown but hath its crosse if not visibly to their subjects yet sensibly to themselves Bonus Rex servus est publicus It was a true speech and had much under it that was uttered by the Emperour Trajan that the Sea and the Empire were pleasant to look upon but troublesome and dangerous to be upon 3. Our Christian profession binds us to it If we would not be thought to be infringers of the laws and examples Châ—ist and his Saints have layd before us we are not to forget our Soveraign when we minde our selves and justly may God shut that part of our prayer from him that is not attended with this piece of loyalty We may think it a slight matter to oppose magistracy but God is strong and mighty to uphold his own ordinance and through justice seldome can we see Traitors go in peace to their graves Scripture shews us that Zimry had no peace who slew his master 2 Kings 9.31 and though they should scape on earth first or last they shall receive damnation Rom. 13.2 This is a scripture truth and a secure or deluded conscience shall never be able to ward its blows Let a prince be a hunter after Innocent blood Let him be a known Hypocrite Let it be known that God hath forsaken him let it be known that an evil and wicked spirit possesses him let it be known that God hath designed another to succeed hiâ— all which we know to be true of Saul yet who can put forth his hand against him and be guiltlesse seeing he is the Lords annointed 1 Sam. 26.9 Every true Christian will pray with David the Lord forbid that I should v. 11. The Macedonians had a law that condemned and put to death five of their nearest kinred that were once convicted of treason In a word our goods our bodys our lives and our prayâ—rs are to be laid out in the service of our Prince or else we are traitors to the King of Kings and may be punished by his deputy here on earth 4. The good or the evil that they may be the cause of may force us to iâ— An oversight in the general may ruine a whole army a single errour in the pilot may sinke a rich ship Kings and princes like great oaks if they fall will spoyle thousands of the lower shrubs that are about them they are the eyes of the nations to prevent dangers and perceive conveniâ—nces It went ill with him in scripture that cryed out My head My head 2 King 4 19. Regis ad exemplum totus componitâ—r orbis It is observable in sacred writing that Israel after their rebellion from the house of David never had good Kings all of them being successively wicked which made the people desperatly prophane untill God swept all away for ever but in the house of Iudah which did cleave to the house of David we find good Princes making their people good and sometimes wicked Princes makeing their people sinners such influence hath the lives of Princes upon the practises of their subjects which consideration will make the Christian pray for his soveraigns happinesse 5. Their true title and lawfull succession calls for it since in their persons they must dye like men to avoyd future danger we are to pray for their successours that God would out of their loyns raise up seed to sit upon the throne the first Saint we find praying for a King is Abraham and his prayers are for the Kings seed Gen. 20.17 a local alleigance we owe to every Prince in whose country we are â—nd a natural to that Soveraign under whom we are born ' a great part of which consists in this doing for Abraham was a stranger and a sojourner in Gerar when he prayed for posterity to King Abimelech 6. The best of Saints both to the good and wicked Kings have done it 1 King 1.34 1 Sam. 10.24 2 King 11.12 Act. 28.29 Vivat Rex or regnes in aeternum was a usuall complement the Pinces of Persia gave their Heathen kings Dâ—â— 5. 10. Dan. 6 6. the same is used by Daniel A man greatly beloved then to the same kings and by all true subjects to this day throughout the world whether Christian or Heathen Dij te servâ—nt was the Romans prayer at the Installment of their Emperours Dâ—j te servent Feliciter Imperator es cumfilio im peres was the prayer of the inhabitants of Tysdrum when Gordianus was proclaimed Emperor Antonie Pie Dij te servent Antonie Clâ—ments Dij te servent Antonie Clemens Dij te servent vincis Inimicos hostes exuperas Dij te tuentur did the Roman Senators cry out having read some letters from Antonius their Emperour and God save the Kâ—ng was the usual petiton of the Hebrews at the anoynting of their Kings and the same is the acclamation of the Châ—istian at the Coâ—onation of their Princes What shall we say since the days of Gambrivins who according to Authors was the first that ever ware a crown or royall Diademe never had people morâ— reason to pray Give the King thy judgments O God then the people of these nations and for such as do is not let them know that the subjects of the South shall rise up in judgment against them and condemne them at the last 2. Ministers pastors or Evangelists must be partakers of our prayers and ought to be remembered of us when we appeaâ— before God When those Cedars as Sylvarus and Timotheus men of the highest rank seeme to be pillaâ—s in the caâ—tâ—h of God want the prayers of the people and call for it 1 Thes. 5.25 Rom. 15.30 Ephes. 6.18 19. Heb. 13.18 Pâ—il 1.19 shall others that are but as shrubs and in comparison of them seem to be but smal pins in the temple of the Lord go without our prayers These things ought not so 〈◊〉 bâ— For 1 Of all men they have the greatest discouragements in the works of their
because the most fresh colour is soonest apt to fade we must pray that they may be alwayes plump and wel-favoured For 1 They pray for us to be sure they make supplication and prayer for all men knowing that it is acceptable in the sight of God our Father 1 Tim. 2.1 3. And if there be anything pure lovely or of good report as this is they think on these things Let us therefore shew so much kindnesse to our friends as to Pray for them again and love them in some degree at least that loveth us so much left the Publicans come and take our reward from us 2 They are the very pillars of the world Psal. 753. In some sence the earth is not hanged upon nothing and in another heaven moves not by intelligences the Saint keeps all up take them out of the world then it is like Lot out of Sodome remove them from the earth then it is like Moses separate from the congregation of Cora when these are gathered together then comes the end let prayers therfore be made that that they may be strong in the faith strengthened with all might That they may be stedfast unmoveable alwayes abounding in the work of the Lord 1 Cor. 15.58 That they may be filled with the fulnesse of God Eph. 3.19 And that they may be perfect and compleat in all the will of God Gal. 4.12 3 They are the Teachers and Doctors of the world It is they that teach their Children what the Lord hath done for them they are Schoolmasters leading the age wherein they are to Christ by the word of his grace and washing with water It is they that speakes of the Law when they rise up and when they lye down and are ever mindfull of his Covenant we are therefore to pray That as strangers and Pilgrims they would abstaine from fleshly lusts 1 Pet. 2.11 That the manifestation of the spirit might be given to every man to profit withall 1 Cor. 12.7 And that they might seek to excell to the edifying of the Church 1 Cor. 14.12 And grow in grace and in the knowledge of our Lord Iesus Christ. 4 They are not without their faillings they see but in part and known but in part and their unbelief would be helped The time is not yet come wherein they shall know as they are known feares passions troubles sometimes interposeth themselves between them and â—aven and their graces suffers an Ecclipse and this â—â— to be observed and prayer offered up that they might have life more abundantly Iohn 10.10 That they might be enriched by him in all utterance and in all knowledge and that they might come behind in no gift 1 Cor 1.5 7. And that their faith might grow exceedingly and that the Charity of everyone towards each other might abound 2 Thes. 1.3 For these several kind of persons ought prayers to be put up whether they be our friends or foes whether good or bad whether tyrants or scandelous their office their danger their condition requires it Yet in supplication against evil we must not forget to justifie God in sending that evil but must confesse that we have sinned and have committed iniquty and have done wickedly and have rebelled Dan. 9.5 And in postulation to obtain mercy alwayes remember with Josephs Brethren to bring double money in our hands thanks to pay for the last mercy we did receive and faith to obtaine that me cy that for the present we come to crave For know in every thing therefore in prayer We are to give thanks 1 Thes. 5.18 SECT VI. When God brought his people out of Egypt he gave them a cloudy pillar to be their guide to prevent their wandering Neb. 9.19 In our passing unto heaven we are to observe a rule or we shall easily loose our way It is not our own good meaning that will defend or justifie evill practises though a string much harped upon in our dayes for the case in hand we are not only to pray but to pray â—fter this manner John 6.9 For as good intentions never justifie bad actions so unsavory or uncharitable petitions will never be tollerated or allowed through a good meaning The rule oâ— prayer is twofold 1 More generall that is the whole Scriptures of God 2 More particular the prayer composed by the Son of God commonly called the Lords prayer and commonly refused by the ungodly Saints of this generation and not without reason as by and by shall be seen 1. We shall first speake of the generall rule which is the scriptures and in them we have seven things which may be our rule in prayer 1. The precepts that are enjoyned therein what ever duty we find God obliging his people to performe whether moral or ceremonial we may make either of them rules for our prayers and what ever grace tends to the right performing of it or quickening up the heâ—rts of men to do it may be lawfully called for if morall for the thing it self directly as for knowledge that we may love him or if Ceremonial for the thing signified as circumcised eares and hearts that we may be his people 2. The promises that are made therein what ever God promised to give his people or his Church in generall or whatever concerned the soul in particular or the body in things necessary for his promising David a Kingdome in special is no rule to us we may pray for the same thing as for raine in its season Zac. 10.1 and for a new heart and new spirit Ezek. 36.26 3. The threatenings that are denounced therein what ever judgment God threatens for sin in general or for any sin in particular it is lawfull for us to pray against that punishment in the commission of that particular sin It is therefore agreeable to the Scriptures to beg that God would not dispise our feast dayes not our solemn assemblies though we have sinned against him Amos 5.21 4. The providence observed therein when we see God in out-goings giving to this or that Saint such a particular grace sutable to the place wherein he put him or drawing him out of that misery this or that way wherein he was pleased to cast him this may be a rule for us to pray accordingly so Magistrates may pray for wisdome 1 King 3.9 and subjects to be delivered from all that oppresse them 5. The protestations that are declared therein what ever it be that God for the vindication of his honour or exaltation of his grace hath declared to the sonnes of men in reference to their sins or soules to there temporall or eternall estate may be eyed by us in our prayers and therefore boldly may we aske that we dye not the death though we be sinners Ezek. 33.11 6. The expostulations that are found therein We find the Almighty chiding and checking men for their wilfulnesse lazinesse idlenesse and prophannesse which humbly we may make use of in our pleadings with God thus Ierusalem may pray that suddenly
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
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
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-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 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