THe Ten Commandements, for they were written by Gods owne hand, Exod, 20.

2. The Lords Prayer, for that was made by Christ Jesus, and by him given us in command to say, Luke 11. Chapt. Vers. 2.

3. The Sacrament of the Lords Sup­per, for that was instituted by our Savi­our, whose selfe saith, do this in remem­brance of me.

4. The Sacrament of Baptisme, for the command is, goe and teach all Nations, Baptizing them In the Name of the Father, Son, and Holy Ghost, Mat. 28.19. Vers.

3. Davids Psalmes, the most rigid [Page 12]count them innocent, since seperated from the Organs,

6. First & second lesson is likwise Scrip­ture, & that I hope is not yet our of date.

7. The Holy Hymnes are likewise warranted by the word of God.

8. The Epistle & Gospel are also Scrip­ture & fitted for the times & seasons, the better to make us bear them in remem­brance.

9. The preparative verses, wee finde verses of the Chapters.

And thus the preparative verses which begin the service,The Col­lect. the Lords Prayer, Da­vids Psalmes, first and second Lesson, the Holy Hymnes, the Epistle and Gospell, the ten Commandements, the blessed Sa­craments, they all being part of the Holy bible, we in charity cōceiv, though they were enjoyned by the Common Prayer Booke, you have not forbid to be used, & therfore without receiving the brand of obstinate, wee nothing doubt of free leave for us, who are Orthodox Divines, to use them in our Churches. Wee have somwhat more to offer, and doe desire aught understanding, and a favourable into pretation of our candid meaning.

1. That wee may have liberty to say [Page 13]the Gloria Patri, for this fragment of the Tongue of Canaan wee learnt of the Angells Luk. 2. who are set to bee our samplers Luk. 11. Againe this Arti­cle of our Faith was opposed by the Ari­ans and Macedonians, the one denying the Godhead of Christ, the other the God­head of the Holy Ghost, and to shew how wee who hold the Catholike A­postolike Faith detest these Heresies, for this cause were brought into our Chur­ches service; these words, Glory be to the Father & to the Son, & to the Holy Ghost.

2. Wee desire to make confession of our Faith cald the Apostles Creed, since it is the confession of the Church Catho­like, and not an Article in it but Scrip­ture proose, as also the Nicene and A­thanasius his Creed.

3. To make confession of our sins in the publike place of Gods worship since Gods word doth injoyne us to confesse one unto another Jam. 5.16. yet more, their confessing and Praying, are coupled together, to note, as the Church is the house of Prayer, so a fit place for confession of sinne to bee made in.

4. For us the Ministers of the [Page 14]Lord Jesus, to declare to the people be­ing penitent, Remission of Sin, especially considering to winne home we mode­rate our claime, Joh. the 20 23.

5. To use the Collects after the E­pistle and the Gospell, since they give the most over went before, and all that is in­tended is, that what was lately read in your hearing, you by praying, may bee ensured of the blessing,

6. And as for that Letany where with so many thousands have beene in love a long time, being a prayer fitted for al occasions and al necessities at al times, we humbly crave leave wee may use it in our Churches, till either that sect confute it, who will have no King to rule over them upon earth but Christ, or that fra­ternity of the new so cald Ministrey, who will bring all the civill power un­der the verge of their new sprung up dis­cipline, and upon contempt of it dis­throne them; neither is this the totall of our desire, but more, wee humbly crave a sober conference with our supposed scholastick opponents, not doubting but wee shall justifie the worke of our reve­rend reformers and if we he found im­becill, or unable, peaceably we shall de­cline [Page 15]and submit to what commanded.

And whereas I am confident the great fault they have found against our Com­mon Prayer Booke is de modo for that non for that materia. for that the Churches Prayers are a set form of Prayer,The Lords Prayer un­clasped Page. 324. I have already answered that great grand Goliah objection, and recei­ved no hurt by the weavers Beame.

And now that the people of God may more perfectly be informed, and for ever convinced, how a set forme of Prayer is lawfull to use in the Churches of Christ Jesus. let them know.

1. The Orthodox Divines of our mo­ther Church of England are able in eve­ry Century from the time of the primi­tive Church,Six vallid reasons to prove the lawful use of a set form of Prayer. to make it appeare, how it hath beene the universall practise of the Church Catholick, to use a set forme of Prayer: O stand and inquire for the good old way.

2. Arg. If any wil say our Church Prayers blunt the edge of Devotion, for that set formes, why then do they approve of Davids Psalmes to be read, so full of set formes of Prayer?

O be guided by a man after Gods own heart.

[Page 16] 3. Arg. We have Christ his Precept to warrant a set forme of Prayer, Luke 11 2 O let Christ his word be your war­rant.

4. Arg. We have Christ his practise to justifie our Practise who prayd three times in the Garden of Geethlemene, u­sing the selfe same words. Matth. 26.36. to the 45 verse. O remember what him selfe saith, Learn of me.

5. Arg. A set forme hath beene in use as under the Gospel, so under the Law. King Hizekias is my witnesse. 2. Chro. 29 the later part of the 35. verse.

And thus my deare Brethren, if either the practice of the King of Juda,The Collect the practise of Christ Jesus, King of Kings, the precept of Christ, David his set formes, or the Church Catholike, be worthy of imitation, wee have made no innovation upon the people of our God, but in truth and sober [...]es desire you to embrace our Churches Prayers especially considering a set form [...] warranted by the Lord of Heaven and Earth Numb 6 from the 22 verse to the end of the [...]6. where said, and by the Lord unto Moses Speake unto Aaron and his sons saying on this wise ye shall blesse the children of Israell. [Page 17]saying unto them the Lord blesse thee, and keepe thee, the Lord make his face shine upon thee, and bee gratious unto thee, the Lord lift up his countenance upon thee, and give thee Peace. Note. And thus Aaron the Priest for his time, and his sons for after times, were to say these Common Pray­ers, and enjoyned to doe it by the Lord: What Heaven and Earth thinkes fit to goe for currant, let dust and ashes not dare to disalow; I never met with any could justly tax the subject matter of our service Booke; and now wee having such a Cloud of witnesses to testifie the lawfulnesse of a set forme, its high time for the bretheren of the seperation to come home, yet if they will not commu­nicate with us, O thou who sits in Hea­ven so dispose of the hearts of men upon earth, that wee may have free liberty to use our Churches set form of Prayers, and we shall pray.

The Second Part of the Plea for the Common Prayer Book.
[Page 19] His Epistle to the dissenting Brethren.

IT is not malice but conscience hath extracted from mee, these Memen­toes. Memento was spoke too late to Dives, these in good time to you my Brethren: you know; better are the reproofes of a friend, then the kisses of an enemy: the one may cure, in the other there is danger. If the Ulcer be overgrown, the incision must be deep: if my Lance bee too sharp, it is, for that your sore is festred: I shall bee glad of your recovery, and pray, as for the health of your bodies, so your souls, and subscribe my selfe, as bound

God and the Churches Servant.

[Page 20] 1. Memento. There oath was taken whē made D [...]acons, Minister, and instituted. Remember vour tri­partite oath, like a three fold cord, not easie to bee broken, which did bind you to use the Common Prayers in your Churches.

• 1. Inference. No Potentate can se­curely confide in their civill odedience, who doe make no matter of such religi­ous ties and obligations.
• 2. Inference. I cannot see, how there can bee any heavenly efficacie in their preaching, who have made so little reck­ning of their swearing.
• 3. Inference. Those preachers doe o­ver highly prize their preferments, who to save their benefices, make Shipwracke of their consciences.

2. Memento. Remember you could never yet convince us, how our Com­mon Prayers were either Idolatrous, or superstitious.

• 1. Inference.
  Th [...] law was upon suspicion to hang, and after in open Court heare the witnesses.
  You are guilty of more severity, than the ancient Arch Dukes of Austria, who first condemned, and af­ter the death of the felon went to tryall; It is more favour than our Common Pray­er Booke hath yet found from you.
• 2. Inference. These children of the Church resemble young Vipers, for they [Page 21]kill their mother that they may live themselves:
  The yong Viper gnawes a way through her dammes bowells
  It is an infamous life is pre­serv'd by the death of the dambe.
• 3. Inference. You must needs bee gi­ven over to strong delusions, to cry down Common Prayers, and shew us no cause.

It is high time therfore to set pen to Paper, and to say something though you can say but little.

3. Memento. Remember the reve­rend compilers of the Churches service Book, whose very ashes from age to age, will have a civill respect from all good Christians.

• 1. Inference. You are higher concei­ted of your selves than the Chinoes, who say they themselves have two eyes, wee of Europe one, and all the world beside blinde. It seemes you would bee the onely seeing men and none else
• 2. Inference. You prize your owne judgements above all our ancient reformers, whilst all that, which they have compiled, you have wholly disalo wed, by this it seemes all our Church Prayers were impertinent, or else your sentence past very rigid.
• 3. Inference. You have as much as in [Page 22]you lie, dishonoured, the reverend fa­thers of the reformation, whilst with Cham you endeavoured to uncover their nakenesse; whereas if there had beene a blemish, you ought with Shem and Ja­phet, to have gone backward, and with sorrow and reluctancy covered the sports in their fices.

4. Memento. Remember, it is not long, since the Common Prayer Booke was a cogniscēce to distinguish a confor­mist Protestant, from a Recusant, till you forced our Church Service out of the Church doores.

• 1. Inference. You have robd us of that peece of the holy tounge, the Sibbo­leth, by which wee did distinguish the Ephramite from the Gileadire.
• 2. Inference. The Wolfe may now come in, into Christs Sheepfold in the Lambs Skin, and the innocent Lambe be in danger of its life, by conversing with the Wolfe.
• 3. Inference. You put us in feare I do­latry will creep in, into the Church, since you have banished that Service Booke, which scared the fomentors of Haerisies, so that they durst not communicate with us.

[Page 23] 5. Memento. Remember, not any thing is contained in our Common Pray­er Booke; but either Scripture, or what consonant to the Scripture.

• 1. Inference. Your quarrell then must needs be against God and his word, and the upshot without repentance, wil be the issues of death.
• 2. Inference. You are more men­pleasers then pleasers of God, otherwise you would never forbid his word to bee read; and that which is as consonant to it as the Doctrine you draw from your Text,
• 3. Inference.
  Heere hee reprooves them for casheering that part of Liturgy which tati­dem verbis is the word of God.
  You set an higher esti­mate, of that, which as you say, is dicta­ted to you by the Spirit, than of that sa­cred word which holy men spoke as they were inspired by the Holy Ghost.

6. Memento. Remember, and a­gaine I say remember, how they who are against unity of Discipline in the Churches service, have ever beene, and ever will bee, against the government of this Nation, in the person of one.

• 1. Inference. You are common dist­urbers of the Church and State, and have no acquatutance with that sacred Mot­to beatisunt pacifici Lysimachus Nicanor [Page 24]hath drawne out your perfect picture.
• 2. Inference. As you have laid aside the government of one Prince,
  That Author writes the P [...]rrallel betw [...]xt the Jesuites and these dissenting Ministers.
  so the personall power, now in power hath no good cause to confide in you, you are se­mel & semper iidem.
• 3. Inference. You are enemies to Moses and Aaron, the Scepter and the Miter, and there is no safe sanctuary, where your over powring synod is pre­dominant.

7. Memento. Remember by dis­owning the Churches service, you ope­ned a gap for Enthusiasts who pretend the spirit to make Null the Gospel.

• 1. Inference. You have puld downe part of the hedge of the Vineyard, so that the little Foxes have destroyed di­vers choice Vines.
• 2. Inference. You have made way for the daughters of Gyants, to mixe with the sons of the Church. From a prodi­gious match, expect a prodigious birth.
• 3. Inference. Your intent could not be good, the event hath made us very suspicious, yea wee doe truly judge of your selfe ended aime, God so crossea you in the issue.

Your forefold Ayme.

1. Aime. To quarrel with the Church for her revenewes, your want of a tem­porall estate made you plot vi & armie for spirituall promotion.

2. Ayme. To pull downe a Bishop in a Diocesse, and set up a Pope in every Parish. A greate Pope in a little Rome.

3. Aime. No longer to hold Stirrup, but sit in the Saddle. Yea, when you know not how to obey you purposed to command.

4. Aime. To set the Church on fire to warme your owne frozen fingers, vi­dete fratres no plus quam satis calefacia­tis.

The Sextuplade unexpected Issue.

1. Ʋnexpected Issue. God hath con­founded the wisedome of these worldly wise Ministers, their golden streame is turned into another Channell, and they that aimed to have all the command, have little more than they had before.

2. Ʋnexpected Issue. Their expect­ance of fat Cathedrall parsonages, is Me­tamorphosed into leane augmentations, A just reward for their unjust Aposta­sie.

3. Ʋnexpected Issue. The hearts of the most of their old adhaerents, are quite a­lienated: for now their worldly minded­nesse is discovered.

4. Ʋnexpected Issue. They cannot possi­bly but be distrusted by the State, for these have been untrue to their churches interest.

5. Ʋnexpected Issue. They cannot ex­pect to bee countenanced by the sword man; for they are opposite to his principles, liberty of conscience.

6. Ʋnexpected Issue. They have just cause to feare, how they have lost the love of God the Father. for they have slighted their Mother the Church.

A Parralell betwixt the Papist and Presbyterian, shewing how they joyn hand in hand to destroy the Com­mon Prayer Booke.

The Protestant Divines complied it.

The Papist Priests burnt it.

The Presbyterian teares it al in peice.

The Protestant Bishops suffered Mar­tyrdome for it.

The Papist Priests branded it abettors for Hereticks.

The Presbyterians call us Papists who use it in our Churches.

The Papists did not disent it till for­bid by the Pope.

The Presbyterians used it, till laide a­side by their prevaling party.

The Protestants crave liberty of con­sicence to use it, thought disanuld by the Pope and their party.

The Papist enemies to reformation first slighted it.

The Presbyterians pretenders to refor­mation, after cuted it,

The Ancient Protestants of the Church of England still owne it.

And thus good reader, Marke.

• 1. How that book w^ch the Papists burnt — The Presbyterians as ill-intreated.
• 2. For maintaining that booke, for which the Papists Martyred our good Bishops — the Presbyterians have don what they can, to starv us;
• 3. How as the Papists have obeyed the popes Mandat, and left comming to Common Prayers so these Presbyterian Ministers, sworne to maintaine them, upon their prevailing parties intimation, left them
• 4. It is worthy to be considered, how the Papist a known enemy to the Church. of England, hath not beene more an enemy [Page 28]nemy to Common Prayers, than the Pres­byterian, who many years at ripe years was a pretended friend to our Church government till a Seotch Covenant like a fas all comet hung over his spirituall pre­ferment.

And thus you see who are enemies to Common Prayers, a Papist, a Presbyte­rian: it was quickly discerned what would betide Christ, so soon as Pontius Pilate and Herod were agreed.

• The intravit
• The exivit
• The service Booke.

It came in with the fall of Papicie.

It went out with the fall of Monar­chy.

It came in with the rise of Protestant Bishops.

It went out when Presbyter John came in.

It received Christendom from a Prince.

It received Martyrdom by the people.

It came into the Church with a gene­rall Union.

It was forced out of the Church by a generall division.

It was peace of conscience ushered it in.

It was a scismaticall conscience frighted it out.

The service Books.

The Vale.

And [...].

Farwell Uniformity in Discipline

Farwell unity in Doctrine,

Farwell royall Scepter

Farwell Priestly Miter,Riches of the Church.

Farwell golden Trumpet.Lawfull cald Ministry.

Farwell linnen Ephod.

Farwell Brotherly love

Farwell Noes Dove.

The Supplicat.

FAther of Spirits, Humbly I beg, thou wouldst not permit these dis­senting Bretheren of the Ministry to bee predominant, Byas their ambiti­on whilst by thy providence, thou im­pedest their purposes. O thou who sittest at the helme of Government, steere a­bout the hearts of thy Churches adver­saries, Lord save their soules, but con­found their divices, and keepe us Or­thodox Divines in the Channell of our Churches, set forme of service, harme­lesse in it selfe, decent to be used, and not in ought, discongruous to thy sacred Word: the innocency of our intents makes us have faith to believe, that [Page]thou wilt neither suffer them to be ex­alted too high, nor deject us too low, which is prayed for, by thy