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spirit_n	father_n	pray_v	prayer_n	6,987	5	6.6304	4	false

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

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

pare her nayles bring her home and take her to Wife And those Vessels that were defiled washing brought many into the Sanctuarie So wee have washed our Churches and Vessels left us we have pared their nayles their Idolatrie and Superstition and they are cleane to us Thirdly They are Indifferent and so Authoritie hath power to command them to Kneele Sit or Stand The Church of her selfe hath liberty to enjoyne the practise and see it done to Repeat Answer Sing and if the Papists doe the same what is that to us shall we be opposite to Reason and duty that we may be unlike them Besides the Rites and Orders of Divine Service I speake of Sparing Seemely Regular not Superstitious They have three Advancements in my breast They are the Peace Grace Obedience of a People First They are the peace of a Church which lyes in Uniformtie For as the Doctrine is the Truth so the Discipline is the Peace wherein shall we and our posterities in the Church agree but in that mold of Regularity we cast our selves Therefore let there be Peace and Truth in my dayes good Doctrine and good Discipline Secondly They are the outward grace and civilitie of a Congregation they frame a carriage at Divine Service which wee owe to God and to his house Love doth not behave it selfe unseemely saith S. Paul 1 Cor. 13. but observeth a comelinesse and Decorum in Religion Now nothing doth more civilize the rude-vulgar in Devotion then this Regulated observance in the house of God it bindeth them to their good behaviour Thirdly It is the obedience which we owe to humane ordinances 1 Pet. 2.13 All Churches have lesse or more Injunctions and are obeyed these are ours God speed obedience to them Let this be the staine of England no Reformed Church disobeyeth her Ceremonies but ours although they are often opposite yet Uniforme at home Walking Standing Sitting Kneeling at the Sacrament all cannot be best yet is all of them best at home it is strange ours should be worst still here is the Reason wee are worst obeyers Ob. And to answer an Objection before wee part which undermines them all they are obtruded on the Church as necessary imposed on the Consciences of the people to observe I answer 〈◊〉 no otherwise then S. Paul chargeth obedience to the Magistrates for Conscience sake Rom. 13.5 Ceremonies are all Indifferent in their nature Necessarie in their practise 〈◊〉 as good have none at all as every man have the authoritie to neglect them They are Indifferent Speculativè in the proposition Necessarie Practicè in the use and observance Indifferent in se but ratione pacis obedientiae uniformitatis to be practised they might be left undone if Authority had not set a Fiat Now Conscience bespeakes a necessity of practise and observance though opinion proclaimes them indifferent My Conclusion is an Apostrophe to God and man First Arise O God maintaine thine owne cause c. Psal 74. 2 last vers lift up thy feet c. ver 3. Doe good in thy good pleasure unto Zion Psal 51.18 Secondly Returne returne O Shulamite c. Cant. 6.13 How long yee simple ones will ye love simplicitie Prov. 1.22.23 Take heed of resigning Devotion wholly to the humour and pleasure of one man for feare it be Desolate or Ridiculous Weake or Wilfull for feare you be guided at last and fed with simplicitie or singularitie a Foole or a crack'd-phansie be the bane of the Church Take heed of taking away the dayly Sacrifice for feare the Abomination that maketh desolate stand in the roome Doe not labour to sweepe the Church cleane of Publique Formes Dan. ● for feare of bringing in seven worse Spirits of an evill Spirits contriving Be not ouer-much of wise Eccle. 7.16 wiser then God that made the Church a House of common-Common-Prayer and Christ that gave it this Forme After this manner therefore pray ye Our Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 READER I intend onely to Vindicate my Doctrine my Copies in the Sudie and deliveries in the Congregation other Articles of malignitie and offensive language I neglect and leave to the credit of my Accusers whose persons are so ill-qualified their Reputations so low and tainted that I am sure it will be more disgrace for any man to beleeve them then for me to be accused by them FINIS

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

reading Varia lectio delectat certa prodest Sen. so I of hearing but constancie and acquaintance brings profit to the hearer Those that are skilfull in the words and knowing soules could well endure a full rich table but weake judgements would not get but lose at so high an ordinary Therefore we must condescend to the poorest soule and traine up the simple ones We must respect Christs little ones And how can that be better then by this familiat method of Devotion We use to set children Copies and ruled lines not suffer them to wander about the Paper so Precept upon precept line upon line as Esay teacheth us to repeate the same over and over againe Esa 28.10 We must goe along with the flock as Jacob according as they be able to drive Gen. 33 13.14 my Lord Esau may gallop to Mount Seir Jacob must observe the foot of his tender children and flocks and follow them The Gentiles desired the same words might be preached the next Sabbath Act. 13.42 Ergo with more reason the same prayed a repetition Sermon is more unseasonable then repeated Prayers The last Argument is drawne from the consent of all Reformed Churches wherein every Kingdome studieth unitie and uniformitie for Gods service to avoid confusion which would arise from humane pleasure if every man might have his will and be their forme lesse or more like or unlike to ours yet still they have some forme as my fore-mentioned * Attersol Author warrants Ergo wee are obliged to this because it is our owne which is my third Conclusion But first I must remove some Rubbs out of the way Ob. What makes them reject set formes of Prayer Sol. The Spirit or rather selfe-will for nothing can violate this truth but selfe-conceit But still the Spirit is pretended to suffer injurie by set formes to be stinted quenched and quite cooled c. 1 Thessa 5.19 Rom. 8.26 But is not the Spirit to be seene in Common Prayer in lifting up the heart * in feeling of our wants and desires of relieving and laying hold on God as well as in ex tempore Prayer 1 Cor 14.15 I will pray with the Spirit and Understanding But thankes be to God I better understand the common-Common-Prayers then that I never heard before I can better say Amen to them because I best conceive them The Minister prayes in an unknowne Tongue to the poore Countreyman when hee vents what hee never heard before Secondly Ob. The Minister reades rather then prayes say they Sol. Answ Hee prayes reading which hee may better doe then they pray studying as they must doe Where is his Zeale when hee hath sense to looke and scarce knowes what comes next But it shall be given in that houre Ob. Mat. 10.19 for it is the Spirit that speaketh in you Sol. Answ Marke what houre that is of Persecution and not of Prayer of Distresse and not of Peace God will not suffer his Church to fall for want of Truth that is the meaning of the Text. By that Argument wee may as well shut out all care and studie for a Sermon as well as Prayer For it shall be given us c. Ob. Ob. Set formes doe not answere our wants many times so fitly as conceived I answere Sol. Wants are generall which concerne all men at all times and our forme is herein sufficient or extraordinarie occasions of Mercie and Judgements and herein the Church hath power and reason to call a Day to supply it with some forme for the purpose or particular wants which the Minister doth not looke after for private men for so hee may answere one man and misse a hundred And so I come to the third Conclusion The Excellencie of our set forme of Prayer 3. Conclus My Charitie is at last arrived at home and I am proud to doe my Church that honour shee deserves * The greatest glory of our English Church hath stood these fourescore yeares and upward in her publique Liturgie wherein shee hath so commended her selfe to all the world that I heare of no despisers but at home The Nations round about us have admired our happinesse herein and payd that thanks to Heaven for us which wee did owe. If Calvin and Beza had dwelt here wee had had their approbation as by some Letters into England I conceive they would have studied no new Discipline where they had found this As oft as I looke upon our forme of Service to me it is a matter of thanks-giving and not dispute But since there are such Owies at Athens that studie to defile their owne nests such male-contented soules that missing some temporall preferments in the Church would deface the spirituall and be revenged on Gods honour for losse of their owne Give me leave to doe my best to beat back their tongues and fling their insolence into their tumultuous bosomes I shall advance the excellencie of our Liturgie or forme of Prayer from three apprehensions 1. Of the Authors and Authoritie 2. Of the Forme and Worke it selfe 3. Of the Circumstances and Constitution thereof First The Authors and Compilers are unknowne to me by name but you shall know them by their workes as Christ faith and by the age and time wherein they lived which are undoubted Arguments They were those holy men of God that lived in the dayes of Edward the sixth the first Fruits of the Church of England the Reverend Fathers of the Church that strook fire out of darknesse in the dayes of Poperie and set their faces against the Church of Rome little dreaming their book should be requited with the name of Poperie for their paines that were readie to kisse the Stake in Queen Marie's dayes for the maintenance of this Booke and Service Here is the foule discovery of our not-understanding Age that would faine make men beleeve that Booke is Poperie whose Authors dyed for the testimonie of Jesus and the defence of this Book Some of them fled for persecution untill the dayes of Queene Elizabeth and then came home and enjoyed this Booke and Service by her approbation There is something to be given to the Authors in such a case for if our singing Psalmes shall passe in the Church in reverence to Antiquitie though Tho. Sternhold and John Hopkins some honest Gentlemen made them when King James and Sandys lye by shall not our Service-Booke be much more honoured that comes from the Fathers of the Church whose persons and endowments were farre more Illustrious But whosoever the Authors were the Authoritie is greater It is given to us by the highest Powers which God hath ordained in this Realme by those foure * Edward the sixth Elizabeth K. James K. Charles Princes and all their Parliaments so that for any Factor to blast this Work it is to pull downe all Authoritie upon his head and to receive to himselfe damnation Rom. 13. Secondly The Worke it selfe bespeakes its excellencie more then

my tongue or all Authoritie can grace it I may commit it to the world with Salomons huswise Prov. the last last v. Let her owne workes praise her in the gates Looke but upon the Liturgie in a cursorie view and from the first piece of Divine Service to the last you shall find it so Divine that indeed it is all Scripture nothing Humane but the structure and composing Hee that hath but tasted the Bible will soone relish the Liturgie and say that it is Mannah fallen in another Countrey Divinitie in Humane Dresse so that none can truly quarrell with this Booke but he that knowes not or hates Divinitie that is a Stranger or Enemie to God Let us bring it to the Test Marke every word one Sabbath Our Prayers begin with one Sentence of Scripture or other At what time soever c. Then the Curate moveth them to make a generall Confession of sinnes to God Every mans Conscience tells him the words be true and the custome of it is borrowed from the Scripture See Ezra 9. to the end and chap. 10.1 Dan. 9. Nehemiah 9. Israel made often generall Confessions In the Captivitie After the Captivitie Neither doth any quarrell with this Piece in all my intelligence The Absolution followes which is proncunced by the Minister alone by a legible Commission delegated to him Mat. 16.19 Joh. 20.23 But here the phrases are offensive Ob. the name of Churches Power and Absolution The Clergie hath a Power Sol. There is Certitudo Potestatis in the Ministers Office and Gods Ordinance There is Non eventús in the parties remission Hee knowes hee hath a Power from Christ but knowes not when and where personally that Power taketh effect Secondly There needs no complaining here for hee onely appeares declarative in that forme of Absolution and bespeakes Gods mercie to penitent sinners as wee may safely denounce Gods Judgements to the impenitent so pronounce his Mercie to repenters He declareth and pronounceth to his people being penitent It is onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Es 52.7 How beautifull were the feet that brought good Tidings Esa 40.9 Now Zion doth but bring good Tidings and is scorned Christ hath lest the comfortable Promises of Pardon in his Word and may not wee declare them Besides hee absolves in the third Person not the first in Christs Person not his owne if you observe the forme Hee pardoneth and absolveth i. e. Christ There is He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potestativè I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Declarativè No encroachments here on Gods right or the errors of the Church of Rome The Minister absolves but not absolutely onely Ministerially and instrumentally disposing the penitent to sorrow and moving God to pitie co-operates on both sides applying Actives to Passives Gods promises of Mercie to the penitent faithfull Soule Hee remits not by Physicall influence on the Soule but by a Morall perswasion and so no Poperie in that Then followes the Lords Prayer which is Scripture some short Sentences to rayse up our hearts to Gods service all out of Scripture The two first Psal 51.15 Open thou my lips c. Haste thee to deliver me Psa 40.13 O Lord make haste to helpe me The Glory be to the Father c. Psa 40.13.17 and Hallelujah out of Revel 4.8 from the 4. Beasts and 24. Elders O come let us sing unto the Lord is Davids 95. Psal And to countenance that observe That the Jewes used to read the 92. Psalme every Sunday as the Title shewes The reading Psalmes are Scripture The first Lesson is Canonicall Old Testament The Canticle that followes Wee prayse thee O God c. is well knowne to be Saint Ambrose's worke The second Lesson is Evangelicall The Canticle that followes that is either Zacharies Song Luke 1.68 or Davids 100. Psalme The Creeds first the Apostles Creed whether they made it or no I know not or made out of them or made in respect of them being twelve Articles to the Twelve Apostles It is the Pillar of out Faith and summe of all the Scripture The other Creed is Athanasius against the Arrians And the third is the Nicene Creed against the * Nestorians Macedonians Hereticks of that Age. The next that followes is the Curates Blessing by forme of salutation The Lord be with you and their care and dutie replyed And with thy Spirit An excellent forme to preserve mutuall Obligations each to other and this is Scripture Ruth 2.4 * 1 Thess 1.2 ch 5.25 The three Miserere's or calling for of Mercie out of Psal 57.1 Luke 18.38 in reference to the three Persons of the Trinitie Then the Lords Prayer The Responses are taken out of Scripture The two first Shew us thy mercie O Lord and grant us thy salvation verbatim out of Psal 85.7 God save the King 1 Sam. 10.24 Mercifully heare us Psal 4.1 Endue thy Ministers Psa 85.7 and that answer Let thy Priests be cloathed with righteousnesse and let thy Saints sing with joyfulnesse Save thy people Psal 132.9 and blesse thine inheritance Psal 28.9 Pray for the Peace of Jerusalem Es 39.8 Psal 122.6 The answer Exod. 14.14 2 Chron. 20.12 The Collects for the day for Grace and Peace and all the Collects in that Liturgie these seeme to be the most humane Pieces as for Faire Weather or Raine and Thanks-giving for the same and so they are and perchance better may be made But no Eye saving that of Ignorance and Envie would disparage these They are innocent and good and why should any grow wanton of wholesome Food The Letanie is the onely thing to be suspected for its length and varietie and suffers much in their Opinions They say there is Conjuring and what you will c. But of all Peeces of Service give me the Letanie it is so substantiall and powerfull that it is able to make a man devout by violence it commands a zeale and seizeth upon the soule of any impartiall hearer The second Service as some call it it is all one to me both for forme and place a continued progressé of Devotion There the Ten Commandements appearè Exod. 20 which concerne us as well as Israel Certainly there is not any Commandement but deserves the Lord have mercie on us A little Prayer that incloseth all begges mercie for what it hath done against that Law and disposition better to keepe it in time to come It lookes Backward and Forward Miserere Inclina Next follow the Collects for the King and Day which must goe sharers with the former Collects both for displeasure and acceptance wee approve them both The Epistle and Gospel next succeeding both the good Word of God unlesse it loseth its vertue by being Printed in this Booke After all the Prayer for the whole estate of Christs Church militant and The Peace of God at that end of the Booke or S. Chrysostomes Prayer and The grace of our Lord Jesus Christ at this end Thus I