To the Opposers, Contemners, and Neg­lecters of Common-Prayer, and to the Disputers and Writers against Common-Prayer.

I Would desire you all in the Name and Fear of the All-seeing, All-mighty, and All-judging God, to set these following Propositions, Con­clusions, &c. to your Hearts, and your Hearts to them, being evidently enough, though secretly closed and couched in the wombs of the fore-men­tioned Considerations.

But before I come to open the Contents of the Considerations (which I presume are framed espe­cially for a Scare-crow to the Worshippers and Servers of God, in the Way of our Church of England by the Book of Common-Prayer, and by a Composed Form, or Forms of Prayer, by the Ministers before their Sermons) I desire all that admire the reasons laid down against this kind of Worship, to consider, that the Author doth not intend only the Condemnation of our Common-Prayers, but of any Common-Prayer whatever hath been Composed, or shall be; for he writes [Page 6]to the Disputers, and Writers for Common-Prayer; and to the Composers, Imposers, &c. of Common-Praver, which terms are indefinite, and are equipollent in Logic to Universality, so that the Author is against all Common-Prayer, whatever have been, or shall be Composed, or Imposed, &c. so that you may see by the Imme­diate succeeding discourse, there is no less then a condemnation, by the Author, of David, of St. Paul, of all the ancient and modern Churches, and Divines, yea and of Jesus Christ himself, that came into the World to seek and to save that was lost.

And now to shew ye the blindness of this Guide, Disputing and Writing against Com­mon-Prayer, and the danger of them that follow him, and such as are of his erroneous Judg­ment:

First. I desire ye to search the Scriptures, as concerning this matter, where we find Records, that Common-Prayers, and set-Forms have been Composed, Imposed, and Used by them that were sanctified, yea, by them that had Authority from Heaven, to instruct and guide men in the Worship and Service of God. In the 1 Chron. 16. vers. 7. Then on that day David delivered first this Psalm, to thank the Lord, into the hand of Asaph, and his brethren; if ye look upon what follows, ye have the form of the Thanksgiving: If ye look before that 7th Verse, ye shall see the occasion thereof; and the Quire appointed to sing it [Page 7]unto the Lord in the Ears of the Congregation.

But come we to look into the Gospel; and that in the 11th of St. Luke, at Verse the first, our Saviour's Disciples desired him to teach them to pray, as John also taught his Disciples; hereupon Christ composed a Prayer, the Form being, Our Father which art in Heaven, &c. yea, and imposed it upon them, to be used by them: when ye pray, say, Our Father which art in Heaven, &c. Now this Prayer was, and is Com­mon-Prayer; 'tis a Prayer belongs to every one of Christ's Disciples, because it sutes all their occasions, and 'tis commanded, That they use it as oft as they pray; When ye pray, say, Our Fa­ther, &c. but yet not so injoined that they should use no other when they pray; but that as good Expositors give the meaning (as is the practice of the best Reformed Churches) and men of the soundest judgments, they should either at the be­ginning or ending, or in some part of their De­votions, send up the desires of their hearts to God in that form of Prayer; And if upon these Considerations, that Prayer be not Common, or a set-Form of Prayer, I know not what is meant by the notions of Common or set-Form of Prayer. King Charles the First, of most blessed memory, in his Contemplations upon the Ordinance against the Common-Prayer-Book, saith of this our Lord's Prayer, that it is the warrant, and original pat­tern of set-Liturgies in the Christian Church.

Further, considering Christ's Disciples request [Page 8]there, 'tis more then probable, that John the Baptist, had Composed a set-Form of Prayer to be used by his Disciples in their Devotions and Service of God.

One Precedent more I shall mind ye of, for justification, for Composing and Using set-Forms of Prayer in the Churches of Christ, which I bring from the practice of St. Paul, in the begin­ning of his Epistles, to the several Churches of Christ. St. Paul knowing, as he saith, in the 1 Corinth. Chap. 3. Verse 6, 7. That 'tis not of his planting, nor of Apollo's watering by the word alone, that Grace is begotten, or increased in men, but that 'tis by God's blessing the word thereto: doubtless hereupon it was that he ever began his Epistles, with prayer to God, for spi­ritual blessings to be to them, through the word he sent them.

And if ye peruse the beginning of his Epistles, he being to bring down the same blessings upon the several Churches from God by his Epistles and Prayer to God, he useth ever the same set-Form of Pra [...]er, Rom. 1. Vers. 7. and Ephes. 1. Vers. 2. his Prayer for them is in the same form of words, G [...]ace be to you, and peace from God our Father, and the Lord Jesus Christ. See St. Paul having the same mercies of Grace and Peace, to seek at God's hand, to be power'd down upon those Churches, by his Epistles to them, his heart ascends up in desire to God, for their spiritual benefit thereby in the same words.

Nay, and 'tis not a Common-Prayer, or Li­turgy for himself only to pray by, but for others also, for himself, and Sosthenes, 1 Corinth. Vers. 2. for himself and Timothy, 2 Corin. Chap. 1. Vers. 2. and Philip. Chap. 1. Vers. 1, 2. and Colos. Chap. 1. Vers. 1, 2.

Yea, 'tis a set-Form for himself, Silvanus, and Timotheus, Epist. 1. Thessal. 1. Vers 1, and 2. Thessal. Chap. 1. Vers. 1, 2. Yea further, 'Tis a set-Form for himself, and the Brethren with him at Rome, praying to God through the means of that Epistle for the re-establishing the Galatians in the Gospel from which they were fallen, 'tis the Prayer for them all, Grace be to ye, and peace from God the Father, and from our Lord Jesus Christ. Galat. Chap. 1. Vers. 1, 2, 3.

So that the summ of this alledged out of St. Paul's practice to justifie set-Forms of Prayer (whose Desire and Prayer to God for Israel was, That they might be saved, as Romans the 10th. Vers. 1.) amounts to this, That St. Paul, Sost­henes, Silvanus, Timotheus, and the brethren with Paul at Rome did put up their Prayers to God, for his bestowing spiritual blessings upon the several Churches of Christ, through the word of [...]ace, did put them up. I say, in a Common-Prayer, in a set-composed (or, as the Separa­tists call it) stinted Form of Prayer; And consi­dering that the afore-mentioned Christians and Saints continued so long in a Common set-Form of Prayer for those Churches, I cannot think but [Page 10]the pride, ignorance, heady, and high-minded Spirits of these men (had they lived in days to­gether) would have charged St. Paul, and the rest that joined with him in Devotion for the Churches with what they cast upon the painful, orthodoxal, conformable Clergy of our Church in the seventh Consideration, where they call them Ignorant, Scandalous, Lazy, and Formal Priests, and Ministers, to the deceiving and utter undoing of precious souls, and should they have had but such Revenues, Salaries, Tithes, and Gleabs gone along with their Labours, as our reverend Bishops, Deans and Chapters, and some of our Clergy had with theirs, their Conformi­ty, and Uniformity in Prayer, especially it being so short (how holy soever their lives had been) was crime enough for their Houses to have been Plunder'd, their Estates Sequestred, and their Persons Imprisoned.

And now to leave off the further confirmation of this unjustly condemned Practice of Devotion, by the use of set-Forms of Prayer in the times of the Old and New Testaments, and in the times of the Antient Churches before Popery, and in the days of the Reformed Churches, fallen from the Pope, I shall only commend to your consideration, the Prayer of St. Chrysostom, where­with we even close our dayly Devotions, as in all probability he, and the people he was over, did conclude their Worship of God, in their set-Forms of Prayer.

Almighty God who hast given us Grace at this time with one accord, &c.

I confess 'tis not the Forms of Prayer, be they never so Admirable, as to Expressions, without the fervent desires of the Heart, be the man never so righteous that utters them, that do avail ought with God; but when a man from the ground of the heart ascends up to God in Forms, be they never so antient, short, or Common, (provided they be lawful as to the Matter, and laudable as to the manner of the Expression) supplicating, praying, interceding, and giving of thanks; then they become at the Throne of Grace, such as St. John in the 5th of the Revelations, Vers. 8. saw in Heaven, when the 24 Elders fell down before the Lamb, namely, barps, and golden vials full of odours, even the prayer, of Saints.

And hereupon was the exellency of David's Prayer, of which he speaks, Psalm 11 [...]. Vers. 58. I made my petition with my whole heart. There are recorded in the Scripture divers Forms of Prayers and Thanksgivings, Composed by David, and other devout Worshippers of God; question­less for the use of themselves and others: in the frequent Commemorations of God's Mercies to them, and for their Supplications to be made unto God, their wants being again the same or a­like as formerly. But now that which made these Forms of Prayer effectual, David mentions in the same place, where he saith he did it with his whole heart. All the powers and faculties [Page 12]of his Soul were now acting in their several places, so as he might prevail with God to supply his wants. And a devout soul, setting dilligently to this, as St. Peter and the rest of the Twelve resolved to do. Acts the 6th, Vers. 4. namely, give themselves much to prayer, as David did, namely petition the Lord with his whole heart, let it be in a set-Form, that that praying soul goes to God, that soul cannot want success long. For if the Spirit it self, as St. Paul speaks, Romans the 8th, Vers. 26. be not yet helping his Infirmities; it will not be long before he be with him, making Intercessions for him: i. e. working in him gronings that cannot be uttered, nor long unanswered by his God, if the things petitioned may be consistant with God's glory, and the pe­titioners true good; and what hinders that this soul praying to, or praising God in a Form as be­fore limited, may not be accepted of God, see­ing God hath his whole demand of him in a way not inhibited by him, as is evident, Prov. 23. Vers. 26. My son give me thy heart. So that what St. James said of faith without works, and of faith with works, may be said of Common, or set-Forms of Prayer without the heart going up to God with them, and with the heart going up to God in or by them. In the 17 Verse of the second Chapter, he saith, that faith if it hath not works, is dead being alone; and in Verse the 26th, as the body without the spirit is dead, so faith without works is dead also; faith with out works, is like the body [Page 13]without the spirit; it acts nothing to the good thereof. Even so the best Forms of Common-Prayer, if there be wanting in the man that utters or uses them, a spirit or heart of supplica­tion, they prevail nothing with God for him; they may be Vials, but they are without Odours or Incense, and so no sweet savour to God. But then in the 22 Vers. the Apostle, that faith by works was made perfect: and in the 23 Vers. that by virtue thereof faith was imputed to Abra­ham for righteousness, and he was called the friend of God. Even so Common Forms for Prayer by fervent earnest supplicating hearts, go­ing to God in them, the Common Prayers, but as dead in themselves, are thereby made perfect, yea lively; and the praying man thereby is own­ed of God, and dealt by as his friend.

I shall now end my reasoning for the lawful and justifiable use of Common Forms of Prayer, that suit our wants, our hearts being in a praying condition, with the practice of our Saviour in his bitter Agonies; Matth. 26. Vers. 39, and 42. there is mention of Christ's praying to the father, for the Cup to pass from him; and having no grant, and resolving to seek God further for it, in the 44 Vers. 'tis said, he went away again, and prayed the third time, saving the same words.

And lastly, To prevail with ye, to come off from the dangerous Frrour ye are in, as concern­ing the present, I shall mind ye with the Reasons King Charles the First, of most blessed memory, [Page 14]hath laid down for the present purpose, in his Observations upon the Ordinance against the Book of Common-Prayer.

I will write down some Paragraphs in that Tractate, that they that have not his Book, may read the Judgment of that blessed Martyr, con­cerning the matter now in hand.

In the sixth Paragraph his Words are these: ‘For the manner of using set and prescribed Forms, there is no doubt, that wholsome words, being known and fitted to mens understandings, are soonest received into their hearts, and aptest to excite, and carry along with them judi­cious and fervent affections.’

In the eighth Paragraph thus he writes: ‘I could never fee any reason, why any Christian should abhor or be forbidden to use the same Forms of Prayer, since he prays to the same God, believes in the same Saviour, professeth the same Truth, reads the same Scriptures, hath the same Duties upon him, and feels the same dayly wants for the most part both inward and outward, which are common to the whole Church.’

In the ninth Paragraph he goes on thus; ‘Sure we may as well before hand know what we pray, as to whom we pray, and in what words, as to what sense; when we desire the same things, what hinders we may not use the same words? our appetite and digestion too may be good when we use, as we pray for, our dayly bread.’

I will write down here the thirteenth Para­graph, which though it justifies Common Forms of Prayer, yet condemns not, but rather approves what our Adversary so magnifies (as to down with set-Forms of Prayer) provided it be done with a religious and prudential care.

His words follow:

‘Though I am not against modest, discreet, and humble use of Ministers Gifts in publick, the better to fit and excite their own and the peoples affections to the present occasions; yet I know no necessity, why private and single abilities should quite justle out, and deprive the Church of the joynt Abilities, and concurrent Gifts of many learned and godly men, such as the Composers of the Service-Book were, who may in all reason be thought to have more Gifts and Graces, inabling them to Compose with serious deliberations and concurrent advice such Forms of Prayers as may best fit the Churches common wants, inform the hearers understandings, and stir up that fiduciary and fervent application of their Spirits (wherein consists the very life and soul of Prayer) then any private man by his solitary abilities can be presumed to have with what they are many times (even there, where they make a great noise and shew) the affectations, emptiness, impertinencies, rudeness, confusions, flatness, obscurity, vain and ridiculous repetitions, the sensless, and oft-times blasphemous Expressions, [Page 16]all these burthen'd with a most tedious and intolerable length, do sufficiently convince all men, but those who glory in that pharisaick way.’

And the said King Charles, having in the 15th Paragraph shewed the necessity of the use of Forms, of publick Composure in the per­formance of Sacramental Administrations, and the like in the 16th Paragraph; his words are as follow:

‘A serious sense of which Inconvenience in the Church inavoidably following every mans several manner of Officiating, no doubt, first occasioned the Wisdom and Piety of the An­tient Churches, to remedy those Mischiefs, by the use of constant Liturgies of Common Composure.’

And now for a close (at present) as to my Me­ditations upon the present subject of Common-Prayer, what can solidly or commendably be said against the Use of Set and Composed Forms of Prayer, to put up to God the servent desires of our hearts by. If the said Forms be lawful, lau­dable, and convenient as to the Matter and Ex­pressions, suiting together with our wants: see­ing we have such a cloud of Authentick Au­thors for it, as David, Jesus Christ our Saviour, St. Paul, John the Baptist, besides the Fathers, the Antient Churches, the devout and pious Mo­dern Divines, yea, and I might have recounted even all late Reformed Churches, till these late [Page 17]upstart, anti-Christian, heady, high-minded, late Factions arose, disturbing the Unity and blessed Peace of our, and other true Churches of Christ, denying the Lord that bought them, and without Repentance; bringing upon them­selves and their Proselytes swift destruction.

And now I shall end my Meditations, as to what preceded the Author's proposed fourteen, Considerations, (following now to be consi­dered of) in the very Words of the before quoted King Charles of Blessed Memory, with which he ends his Observations upon the said Ordinance against the Book of Common-Prayer.

I wish (saith he) their Repentance may be their only Punishment; that seeing the mischeif the disuse of publick Liturgies hath already produced, they may restore that Credit, Use and Reverence to them, which by the Antient Churches, were given to Set Forms of sound and wholesome Words.

And now having shewed the groundless Op­positions of the Author, to Common and Set Forms of Prayer (given me to peruse) and to give my opinion concerning the aforesaid sub­ject; and having also, from the Sacred Scrip­tures, and otherwise, justified the Use, and manifested the Aptness of Common-Prayers, for our Devotions, Worship and Service, to be put up and performed to God. I now come to speak to the Fourteen Considerations, which the Author proposeth to the World as unan­swerable [Page 18]Evidences (in his judgement) to make the aforesaid kind of Worship and Service, (though never so Conscientiously, Sincerely, and Heartity performed) to be damnable, because abominable to God, and not required of us by him, as is to be collected out of his four first Considerations.

I shall therefore now spend a little time about the said Considerations, and look into the Bowels of them, (they being in the whole, like the great Horse framed at the Seige of Troy) in the Body whereof, were inclosed men enough to deliver up the City to Destruction.

For in this Fabrick and Womb of these Con­siderations, are inclosed conclusions and opini­ons enough to deliver up treacherously, the City of God, the Souls Redeemed by Christ's Blood, to Hell, and its Assistants, the Beseigers thereof, to Eternal Destruction, (if impenitent­ly followed, and persevered therein.)

I will therefore open the Door of this Mon­ster (composed by deceitful Workers) having transformed themselves in the Apostle's sence, into the Ministers of Christ: And letting out the deadly Enemies therein, the false conclu­sions, shall slay them with the two edged Sword of God's Word and known Truth; That they make no further devastation hereabout, upon them for whom Christ dyed.

In he Considerations, the Author falls from the way he beg [...]n in, as to the quantity of a [Page 19]proposition, namely, the universality of his condemnation of Common-Prayer, in his Inde­finite term; for now he endeavours, especially to keep the Common-Prayer Book of our Church of England, from a glorious Resurrection; which had been Crucified, Dead and Buried so long time by the long Parliament and their Ar­mies. For all his Magazine is spent in killing again, what they thought they had killed be­fore for ever, namely the Common-Prayer Book.

In the four first Considerations are contained four positive Conclusions, which the Author endeavours to make good by Scripture, and thereby to overthrow the Common-Prayer Book of our Church; for which purpose, even the whole part of the following Pamphlet is spent.

Look upon the first Consideration beginning thus; How Jealous the Lord of Heaven and Earth is of his own Worship, and of all the parts and circumstances thereto belonging: Deut. 5. vers. 9. &c. and withall look upon the latter part of the second Consideration, at these words, All that do serve him in any way or thing, which he hath not himself comman­ded or appointed. Deut. 7. vers. 25, 26, &c. And ye shall see thus much to be imply'd and inserred. The Proposition.

The Lord, in the Scriptures hath set forth his own Worship and Service for us to perform and observe, as to all the parts, circum­stances, [Page 20]way and things thereto belonging.

Parts, Circumstances, any way, and things, are his own words, as ye may read in the first and second Considerations, and are secretly affirmed there by the Author, of the Worship and Service of God, to the same purpose I have predicated them in the Proposition.

To which I thus Answer;

As to the essential and absolutely necessary parts of our Worshipping and Serving God, or as to what is to be believed and morally done by us to be saved; I do grant, they are contained and set forth; first fully in the Old Testament, and that by Moses, from the Mouth of God; though not so cleerly as since, because of the Vail that was over; so that then they could not steadfastly see to the end of them, as St. Paul speaks, 2 Cor. 3. vers. 13.

And they are again fully set forth in the New Testament, and that by Jesu [...] Christ, from the Father. John 12. vers. 50. Whatsoever I speak therefore, even as the father said unto me, so I speak. Whereupon Christ is called the Word; John 1. vers. 1. that is, the Word of the Fa­ther; because, as the Father taught him so he spake. John 8. vers. 28. Therefore in respect to the setting forth fully the Worship and Service of God, and way to Salvation, as to the essen­tial parts thereof; both Christ and Moses have approbation, by the Author to the Hebrews, cap. 3. vers. 1, 2. Consider the Apostle and high [Page 21]Priest of our profession, Christ Jesus, [...] faithful to him that appointed him, as also Moses was faithful in all his house

But to grant that the Worship and Service of God, set forth so sufficiently by Moses, or Christ, as before granted, was directed and order'd, as to all the circumstances, words, ways and things by them, or any under them, is to grant more than can be proved by the Scriptures.

For to instance in one particular, essential part or duty of Worship or Service, we see, that when God by Moses, or his Son, or by any under them, have commanded men to call upon God, by Prayer, in time of need; or to praise him for his goodness to them; all the Circumstances of this Duty, as to words, or forms, or places, or number of times of Pray­ing to God, or Praising of him, are not fully set forth by them, neither by Precept, nor Example; for we see the Examples herein dis­sering: Psal. 119. vers. 164. the Psalmist is at his Devotion seven times a day; and Daniel is but three times; Daniel 6. vers. 10. And so as to the Posture or Gesture in performance of the Duty, have not been the same; Daniel's posture was kneeling, in the place aforesaid. Luke 18. vers. 13. the Publican's was standing. Deut. 9. vers. 18. Moses's posture was some­times falling down upon his Face at his Prayers; And as much may be shewed, as to other Duties. [Page 22]So that from this hath been said, 'tis evident, the circumstances, wayes, and things, (as the Author calls them) as to the Worship and Ser­vice of God, were not all commanded and ap­pointed by God, in the Author's sence.

Wherefore I cannot see, but that our Church Liturgies are more justifiable than either the set Forms of the factious Persons, (which some of them desire should not seem to be set Forms, by reason of their disuse of them, for some consi­derable time) yea, and more justifiable than their Extemporary Prayers, (which they falsely and blasphemously call, Praying by the Spirit:) Considering, that both in their Composed Forms, and Extemporary Prayers, for the most part (if not always) they consent not to wholsome Words, even the Words of our Lord Jesus Christ, nor to the Doctrin which is accor­ding to Godliness, to use the Apostle's Phrase, in the first to Timothy, cap. 6. vers. 3. with nei­ther of which can they charge our former, or present Common-Prayer Book.

Look upon the former part of the second Consideration, which begins thus; How abo­minable and unacceptable to this holy, just God, have been all Idolatrous, superstitious and false Services.

The Proposition is this, as the Author's opinion.

All Idolatrous, Superstitious, and false Ser­vices are abominable, and unacceptable to God.

Answer. This Proposition, I grant to be a Truth; for God wills us to own him to be God, yea and him alone, 2 Kings, cap. 19. vers. 15. and Exod. 20. vers. 2, 3. I am the Lord thy God, which brought thee out of the Land, &c. Thou shalt have no other gods, but me. As to godship, lordship, and absolute Supremacy, God will indure no Corival in the heart of Man. And whosoever ascribes to any Creature, what the Scriptures have peculiarly attributed to God, is guilty of Idolatry and Superstition also.

All therefore that is to be faulted in this con­sideration, is the Author's misapplication of the Proposition; for he applies it to them that worship God devoutly, and call upon him fer­vently, in a justifiable Form of Prayer. And I see not, but the Author, in so applying the forementioned Proposition (issuing out of that consideration) how he can be guilty of less than Blasphemy, in terming that Service of ours Idolatrous, seeing we worship the true God rightly.

Where is our Idolatry, or false Service, in that Worship and Invocation? Is it in our go­ing to God by Prayer in time of need, through the only Mediator betwixt God and Man, Christ Jesus, our Saviour? As we do, con­fessing with our Mouths, because, believing with our hearts, that God is both able and willing to supply our wants, as is necessary to [Page 24]be in devout souls, in order to obtain at God's hands: Hebrews 11. vers. 6. In all this, I hope, we are neither Idolatrous, nor false in our Ser­vice. The Author might rightly have applied to himself and his Proselytes the Doctrin or Proposition, considering his words in the seventh Consideration, where he terms their own Speakers, Soul-saving Teachers; for in so saying, he is both Idolatrous and Superstitious, in ascri­bing that to themselves, which is the peculiar of the infinite Wise God. Isaiah 43. ver. 11. I, even I, am the Lord, and beside me there is no Saviour. Is he not therein Idolatrous and Su­perstitious, in ascribing to their own Teachers, to be both the Fountain and Cunduit-pipe of Salvation, or saving Grace, as there he doth? If not so, I am sure he falls thereupon, under St. Paul's reprehension of the carnal and igno­rant Factions, in the 1 Corimh. cap. 3. ver. 6. For indeed it will be evident, when I come to speak of the aforesaid consideration; that that have been and are but such as our Saviour said, the Scribe [...], Pharisees, and Hypocrites were: Mat. 23 ver. 13. where he said, they did Shut up the Kingdom of Heaven against men, did neither go in themselves, nor suffer them that were entering to go in.

But before I pass from the Consideration and Proposition, I must touch a little upon the lat­ter part thereof, which is also by the Author, misapply'd to our Liturgy, and them that use it.

He looks upon our Worshipping of God in that form, to be a false Service; and the chief places he brings to discover what a false Service is, are Isaiah 66. ver. 3, 4. and Jerem. cap. 9. ver. 13, 14. where the Prophets give the rea­sons why God had no respect to Israels offerings, and why he gave up the Land to perish, and to be burnt; and it was, they say, because the People had forsaken God's Laws, and followed their own ways, and their own abominations. Now all this makes nothing against our Liturgy, or the Worshippers of God by it; for our Ser­vice-Book hath nothing in it against the Will of God, or his Worship, set forth in the Scrip­tures.

I conclude therefore, that had the Author applied the false Service he there spake of, and the recited places, out of Isaiah and Jeremiah, to himself and the rest of the Factious, as to their Worship and Service, he had done right­ly, for I am sure that their Service, both as to Prayer and Instruction, in most things, was tru­ly what they falsely charge upon us, namely, a false Service.

As to their Prayers, King Charles the First, of most Blessed memory, hath evidenced the falseness of their Service, seeing God by St. Paul to Timothy, 1 Epist. cap. 2. ver. 1, 2. exhorts, That Prayers and Supplications should be made for Kings, and all in Authority. For in the last Paragraph but one, in his Observations [Page 26]upon the Ordinance against the Common-Prayer Book: His words follow thus:

‘One of the greatest faults some men found with the Common-Prayer Book, I believe was this, that it taught them to pray so oft for me; to which Petitions, they had not Loyalty enough to say, Amen: Nor, yet Charity enough to forbear reproaches, and even Cursings of me in their own Forms, in­stead of Praying for me.’

Look upon the third Consideration, begin­ning thus,

‘How sorely and severely hath he punished those Kings, Priests, Prophets, and Peo­ple, that have been false Worshippers, and swerved from his holy Commandments, 1 Kings 11.6. Num. 11.34.’

The Author's Proposition, in this Conside­ration, is as followeth:

God hath sorely and severely punished those Kings, Priests, Prophets, and People, that have been false Worshippers, and swerved from his holy Com­mandments. His Proofs as before.

Answ. The Proposition is true, but nothing concerns them that worship God by the Com­mon-Prayer Book, nor are the places he quotes for Proof, against them that serve God that way: for that the Prayers of our Church are put up to the true God; we are not gone to the Abominations of this Amorites, nor to the Abominations of this Author, nor of his Fol­lowers; [Page 27]the Lord keep us in the Worship we are in, and of his Mercy bring them back to us.

To the fourth Consideration, I shall say no more, nor otherwise than the Author hath there said to us; mutatis mutandis; Let them consi­der whether God doth call upon any of them to offer him any such Service as theirs is, and hath been? And whether he may not say to them for their so doing, as they have done, as he did once to Judah? Who hath required this at your hands? Isa. 1.12.

Look into the fifth Consideration, being this:

‘How inconsistent with the Day and Light of the Gospel is this Service, God having sent his Word more fully and plainly to direct his Ministers and People, and given his Spirit in a more abundant measure, to help and enable them to call upon him.’

This Consideration, in the beginning of it (considering what in the beginning of the Trea­tise the Author writes to the Composers, Impo­sers, &c. of Common-Prayer) contains mani­festly in the Author's opinion this following Pro­position as a truth.

To make use of set Forms of Prayer in the time of the Day and Light of the Gospel, to put up the desires of our Hearts to God by, is no way justificable. 'Tis plainly his opinion, for he saith, that this kind of Service is incon­sistent [Page 28]with the Day and Light of the Gospel. And the following part of his Consideration is in manner of a reason to confirm it; for he saith, that in the Day and Light of the Gospel, God hath sent his Word more fully and plainly to direct his Ministers and People, and given his Spirit in a more abundant measure, to help and enable them to call upon him, than by that way of Common, or Set Forms of Prayer.

In the beginning of my Confutation of this Author, in my justifying set Forms of Prayer, (as there limited) and that from the practice of our Saviour in his drawing up, and command­ing the use of his set Form. As also from the practice of David, of St. Paul, Timothy, and others, I have sufficiently overthrown this Pro­position, and his Argument and Reason also brought for confirmation of it, considering that it was the time and day of the fullest Light and Promulgation of the Gospel, and of God's en­abling Men by his Spirit to call upon him, that ever was since; in which was the justification of set Forms of Prayer, after, by the foremen­tioned Examples and Precedents.

Well, but yet for further Answer, let en­quiry be made, what time the Author here means by the Day and Light of the Gospel, in which he says, the Spirit was given in a more abundant measure to help, &c. For satisfaction herein; It was not meant of the time of Mo­ses, David, Christ, John Baptist, or the Apo­stles; [Page 29]for, as hath been shewed, set Forms were consistent with those Days of Light, and help of the Spirit to call upon God.

'Tis certain therefore, that by these words in his consideration, namely, the Day and Light of the Gospel, the Author means the times of the late Wars, and horrid Rebellion, the times he wrote and inveighed against the best set Form for publick Worship and Service of God, that ever was extant before it, namely the Common-Prayer Book, before this.

And now as for a fuller Answer, I grant, that with those their Days of Light, (which was as great a darkness as ever was since Christ, as to Spiritual things) the Glorious Liturgy of our Church was inconsistent, being a Worship and Service according to God's and Christ's Rule and Doctrine; for that the practice of the Opposers of the Common-Prayer Book was diametrically opposite to the Day and Light of the Gospel of Christ and his Apostles, and therefore could have no more Concord together, than St. Paul said,2 Cor. 6.17. Christ and Belial could have, which was none at all; there­fore it was notable policy (though nothing of true Religion) of the Counsil of Belial, (to use His Majesty's expression) to Crucifie the Common-Prayer Book by an Ordinance; for had the Liturgy of our Church and their Belial, their Army, stood together, it would have been, soon as it was with Dagon, when the Ark of [Page 30]God and it stood together, which soon fell down and brake in pieces; their Army would soon have moulter'd to nothing; what a confusion and consternation would have been among them, and upon them; had that Book or the substance of it either been in use by their Ministers, as by the express word of God is commanded should have been? 1 Tim. 2. vers. 1, 2, 3. What thoughts of heart would have been in those rebellious spirits, when being sent up to fight against his Majesty, and his Forces, before they had gone to Battel, they must have prayed to God to be the preserver of him and them they were going to destroy; for so 'tis in the Litany, according to the Command of God, that it may please thee to be the King's defender, and keeper, and to give him victory over all his Enemies; and in the Prayer for him, 'tis, strengthen him that he may vanquish and overcome all his enemies. So that had they continued our Liturgy as was their duty to have done or had their Prayers been according to God's direction in his Word, they must (as much as in them lay) have been by Prayer bles­sing and strengthning his Majesty, and cursing and weakning themselves in their Enterprises, by preceding Supplications for both.

To end therefore my Answer as to this in general; I confess indeed the former Common-Prayer-Book, and almost all Prayers, according to God's revealed will in his Word, yea and all found Scripture Doctrine, were inconsistent [Page 31]with the times of the day and light of the Gospel by the Author's calculation: but in the light of the Gospel in the times of Christ, and his Apostles, they were consistent and justifiable; for they had then no contradiction nor discou­ragement by God in the Old Testament, nor by Christ and his Apostles in the New, as is suffi­ciently proved at the beginning of my Tractate. This may be sufficient to that fifth Consideration, if not, go on as followeth.

But to give the Adversary the fairest play that may be, and to save him and his assistants the labour of replication, perhaps they will plead their more abundant help of the Spirit, to call upon God than formerly, from their mode, or manner of praying; and that in three respects. First in respect to the length of their Prayers: or Secondly in respect to their Extemporary, and Unpremeditated way of praying. Or Thirdly in respect to their more powerful, and argumen­tative way they use in their Prayers, to prevail with God for the things they ask.

I will briefly consider what may be said for them, and what against them, as to the before-mentioned respects.

First, They will say 'tis evident they are much more inabled by the Spirit to call upon God than formerly, considering the length of their Prayers.

To which I answer.

This is of no moment to them that will be [Page 32]guided by the Precedents and Precepts in Scri­ptures, as to this mode of praying: For, first, the practice of the Saints and holy men of God have in the weightiest matters and concerns been short in their Prayers put up to God; Abra­ham's Intercession for Sodom and Gomorrah, de­signed for destruction, was but short. Gen. 28. vers. 23, 24, &c. Jacob in his great fear, that Esau should destroy him and his, going to God by prayer for safety, his Prayer is past over in four short Verses, with all the Arguments he used to prevail with God. Gen. 32. ver. 9, 10, &c. Nay Christ himself, seeking by prayer for the Cup of Death to pass from him, his Prayer was short every time in his Address to the Father. Matt. 26. vers. 39, 42. Father, if it be possible, let this Cup pass from me; nevertheless not as I will, but as thou wilt: his Prayer was as short the se­cond time; and the third time it was no longer than at first, for it was the same.

The Precepts of God and his Spirit are against this mode of long Prayers, and therefore no argument from the length of their Prayers, that they are more inabled by his Spirit to call upon God. See for this, 1 Ecclus. 5.1, 2. as con­cerning hearing, when men come at the House of God, he would have them very attentive: as to the length of their Prayers, he orders them to be short, God is in Heaven, and thou upon Earth, therefore let thy words be few.

And our Saviour in his Sermon upon the [Page 33]Mount, directing how to Pray effectually, or­ders as well concerning the length of Prayer, as to the matter thereof. Matt. 6. vers. 7. When ye pray, use not vain repetitions as the heathen do; the Original is, [...]: which is translated, ne inania loquaemtra, which our Church renders very well, use not vain repetitions; where our Saviour forbids tautological words, variety of Expressions to one and the same purpose. Learned Sharp [...]s in his Symphonia Propheta [...]um & Apostolorum, saith, That the word there used by our Saviour, is taken from one Battus, a soolish Poet in those days, whose Verses were tedious, to a loathing, by means of many divers and vain words to the same signification. So that there our Saviour admonished his Disciples and all men, that their Prayers be not nauscous, through tediousness, or multiplicity of words, which is abliorred of God and devout souls. Vos. 9. praedicti Capitis; after this manner pray ye: that is in a concise and short manner.

Further, If in respect to the length of their Prayers, they or their hearers will conclude their more abundant help of the Spirit to call upon God, they do deny the Nature and being of God and Christ, as described in the Scriptures; for James 1. vers. 1 [...]. With God is no variable­rese, nor shadow of change. And Hebr. 13. vers. 8. Jesus Christ the same yesterday, to day, and for ever. Now if it be through the help and direction of the Spirit, that their Prayers [Page 34]are so constantly long, over they were, by the direction of God and Christ, and by the pra­ctice of Abraham, the Prophets, and others, inabled formerly by the Spirit, to call upon God; then it must follow, that with God is variableness, and shadows of change; and Christ is not now the same by his Spirit he was formerly; for if they have now help to pray, as they do, by the Spirit of Christ, then it follows, he is now for long Prayers; and whilst upon Earth, by him­self, and by his Spirit in the days of the Apo­stles and Prophets, he was altogether for short Supplications. All therefore that can be grant­ed the Adversary, as to the usual mode of long Prayers, is this, That they are carried and helped thereto, either by an heathenish ignorance, or by that which is far worse, namely, by a Spirit of Vain-glory, or of Covetousness, even by the same Spirit or ends, our Saviour said was in the Scribes, Pharisees, and Hypocrites, whose Prayers were lengthned for a shew, or for pre­tences. Luke 20.47. and Matt. 23. vers. 14.

But let's see what can be said for their pre­tended more abundant help of the Spirit, in re­spect to their Extemporary and Unpremeditated mode of Praying.

To this I answer; If any will go thus to God in Prayer in private, but especially in publick, that is, without a due premeditation and con­sultation with himself of the mercies received, he and the people are to be thankful for, or of [Page 35]the things they stand in need of, and are to beg of God: 'tis no less than unwarranted singula­rity, and rash presumption, in respect to au­thentick and Scripture Precedents and Instru­ctions; and to term it praying by the help of God's Spirit, 'tis no less than Blasphemy in the highest nature. Let's look into the Scriptures for the truth hereof. Gen. 24. vers. 63. And Isaac went out to meditate in the field: Another Transla­tion renders it, he went out to pray. And the reason of these differing Translations, Vatablus affirms to be, because the word in the original, which is Suach, signifies both to Meditate, and to Pray; so that it might have been render'd, Isaac went out to Meditate and to Pray: And then it commends thus much to our Practice, and the present purpose. First, we must medi­tate of God's goodness to us, and our wants; and that done, then put up our Praises and Prayers to God; being by that premeditation better inabled to perform that Duty than with­out it. A Marginal Note upon this place saith, That this was the Exercise of the godly Fathers in those times, to meditate of God's merciful Pro­nuses, and then to pray for the accomplishing of them.

And this was the practice of David, Psal. 63 vers. 5, 6, 7. My mouth shall praise thee with joy­fullips; look on, and you shall see David will not enter upon this Duty rashly, without me­ditation of God's help and goodness what it [Page 36]was; this he said he would do, when he had remembred him upon his bed, and meditated on him in the night watches, because he had been his help.

The resolution of the Twelve, Acts the 6th, vers. 4. will joyn in condemnation of this their mode of praying without premeditation at least; there the Twelve said, we will give our selves unto prayer continually, and to the ministry of the word. I presume that by their resolution of giving themselves much to prayer, they neither meant a constant heathenish, nor pharisaical length of prayer, nor at all the late [...] kind of unpre­meditated supplication (both which modes have been, and yet are too much in use.) No, the Twelve by giving themselves to prayer, consi­dering the practice of [...] in the Scri­ptures, [...] by the same Spirit with the Twelve; it was [...]e [...]t of Composing Forms of Prayer for themselves and others, to put up their Prayers by; or at least of searching to know by meditation their own and others [...] they were to take care of, and then to seek up with M [...]s [...]s, David, and others, inabled by the same Spirit of Prayer, such arguments and rea­sons, from consideration of God's promises, and properties, and of Christ's undertakings, and from considerations of mens wants, and neces­sities, that thereby they might put up to God [...] effectual and servent Prayers for themselves, and those they were setover by Christ.

Which gloss may very well be admitted, as the meaning of the twelve Apostles there, consi­dering St. Paul's direction, concerning Prayer, who was of the same dedication with the twelve, both as to Prayer, and the Ministry of the Word.

1 Tim. 2. vers. 1, 2, 3. the Apostle there, directing Timothy, and all other Ministers of Christ after him, as to the manner of praying to God. He doth not there exhort to the per­forming of that duty in such way as that pray­ing in this or the fore mentioned mode or man­ner, it should be done according to God's will. His Exhortation is not, that men pray for Kings and all in Authority. The Original is, [...] I ex­hort that Prayers be made, which word bears, to be composed, prepared, or made ready, as in a form up to God, to put the desires of their hearts for all men, for Kings and all in Autho­rity, that we may lead a peaceable and quiet life, in all godliness and honesty. 'Tis confest, that in the Apostles times, among other miracu­lous gifts of the holy Ghost, some had their Ex­temporary Effusions. 1 Cor. 11.14, 15. and with the 2 [...]th, Every one of you hath a Psalm, &c. but the Apostle observing that this beg [...]t so much Emulation, Faction, and confusion among them, he restrained the use of those Gifts, and injoyned, that all things should be done decently, and to that effect that they should be [Page 38]done [...], according to rule, appointment, and order, vers. 23. and the 40th.

Or again, the former gloss upon the resolution of the twelve Apostles, of giving themselves much to Prayer, may be admitted as their mean­ing there, considering what it was for them to give themselves to the Ministry of the Word; for what is meant of giving themselves to the word, is meant of giving themselves to Prayer. Now the Apostles by giving themselves to the Ministry of the Word, was meant their search­ing into the will of God, their studying, and meditating of the mind of Christ, by compa­ring, as St. Paul speaks, spiritual things with spiritual, Scripture with Scripture, and by con­sulting one with another of the sure way of sal­vation; as we see was their practice when the difference arose about Circumcision, Acts 15. from vers. 1. to the 30th. Which thing is also evident from the practice of the Apostle St. Paul, whose giving himself to the Ministry of the Word, was doing what he commended in o­thers, 1 Tim. 5. vers. 17. namely, labouring in the Word and Doctrine, by study and medi­tation of the word of God, joyned to the as­sistance of God's spirit, that was helping of him. So that I see not, but that that place where the twelve Apostles resolved to give themselves much to Prayer, rightly expounded, gives a suffrage with the practice of Isaac, Da­vid, and others, in condemning this mode of [Page 39]unpremeditated praying to God; And so I shall end my declamation against it, with part of the second Verse of the fifth Chapter of Ecclesiastes; (the end whereof before, with other places of Scripture, gave sentence against the heathenish and pharisaical mode of Prayer) Be not rash with your mouths, and let not your hearts be hasty, henceforth, to utter any thing before God, for God is in heaven, and you upon earth.

But though I have said thus much against the two former modes of Prayer, as they be used by the factious, against both Scripture Precedents, and Rules for Devotion; yet I would have the Adversaries know, that I am not so against sud­den and unpremeditated Prayers, or long Pray­ers, either as that God's people should never use them; there is sometimes occasion for both, and a time when neither is to be neglected; for a sudden Prayer we have warrant for, and en­couragement to, from the practice and preva­lency of the Disciples. Matt. 8.25. When upon a sudden storm the ship was ready to sink, and they to perish, they run to Christ with, Lord save us, we perish. And there is occasion sometimes for long Prayers, as there was in the time of God's provocation, by the sins of Israel and Aaron, when it was the Lord's resolution to have destroi'd them; Deut. 9. vers. 18, 19. then Moses is at Prayer forty days and forty nights. Which is also upon extraordinary occasions, the practice of our Church; for in the times of [Page 40]God's heavy Judgments upon the Land, or upon some particular place theref, the sure Evidences of God's displeasure because of our sins, then our Church appoints days of Humiliation, and the Prayers to God upon those days are length­ned then, as well as fitted to the present occa­sions. Which is also ordinarily the practice of our Church; it being our duty from St. Paul's churge, sometimes to remember in our Prayers all Men, Kings, and all in Authority: Here­ [...]on our Church lengthens our Prayers at times by the Litany, and so, that 'tis hard to find where the concern of any one man is neglected; yea, and so well 'tis composed also as to brevity, fulness, and [...], to the dispatch of the Duty injoyned, that I heard our late Bishop Reynolds (where judgment was of high esteem with them of the Author's faction, if they did not dissemble [...] give it this E [...]comium: That it was the most excellent composed Prayer that ever was used in the Worship of God, since the times of Christ and his Apostles, and said, He was of opinion, that is [...]ll the Divines then living shoul [...] join [...] in making another, they couldl not parallel it.

But let's look now upon the third respect, their lat City of refuge, as to the present con­cern, which is their more spiritual, powerful, and a [...] mentative way to be used in Prayer, to prevail with God. In which respect, I pre­ [...]e they challenge to themselves a more [Page 41]abundant help of the Spirit, as to Prayer, than others, yea than those that composed this Form of Common Prayer for the Church and themselves to seek God by.

Well, now as to the trval hereof, we must to the Orale, or Word of God, and consider of the Precedents and Directions therein, as to the way of powerfulness and prevalency with God by Prayer, and see whose Pravers, the Churches or theirs, be best sitted to help the souls of people to a fiduciary, servent, and ef­fectual way of praying to God, or which be most sutable to Scripture Directions herein.

And as to lead to this, we need go no further than to our blessed Saviour, helping his Church in their Devotions and Pravers. mait. 6. vers. 9. After this manner therefore pray ye; Our Father which art in heaven, &c. Heb. 11. vers. 6. The spirit of Christ tells us, that without Faith it is im­possible to please God in the performance of any Duty, and there concludes, that he that goes to God by Prayer effectually, he must believe that God is both able and willing to relieve them that diligently seek him, that is the summ of that place.

Now Christ, as helping devont souls to obtain at God's hands the things they stood in need of by Prayer; directs them in the beginning, to the minding of that may raise and continue in the praying foul, a faith or belief in God, in order to a diligent seeking of God, so as he [Page 42]may obtain. Our Father which art in heaven, for there he remembers them, with the power of God to help, in that he tells them God is in heaven, to whom they pray, and therefore above the reach of earthly things to hinder his will: he also there minds them, that he is as willing to relieve, as able, in remembrancing them he is their Father. And in the close of his Direction, he teacheth them to argue even undeniably with God, to grant their requests.

For, says he, thine is the kingdom, the power and the glory; here are strong Arguments to incline a God of power, of truth, of justice, of mer­cy, and of greatness as God is, to vouchsafe the things he directed his Church to ask, and whereof they stand in need. For there he teacheth his Church to remembrance God, that he doth no wrong to any in granting their de­sired necessities, they mind him he hath right to dispose of where he please the things they begged. Secondly, they mind him, 'tis in his power to grant their desires.

And lastly, in the close of all, they mind God of his own advantage upon the grant of their requests, yea and enter into a Covenant also, to be for ever thankful to God upon his granting their requests: all these are couched together in that close, commonly called by Di­vines the Doxology, of that Prayer, for thine is the kingdom, the power and the glory, for ever and over. Amen.

And now having briefly considered of the direction of our Saviour, as to the most power­ful and effectual way of Prayer, let's peruse some of the Prayers of our Church Liturgy, and some of the Prayers of them who have so undervalued and neglected the same, and let the World and themselves judge, who come nearest the Directory and Liturgy of our Saviour, and the practice of God's Saints in the Scriptures herein.

And I'le begin with the beginning of our Liturgy, that pithy and effectual (though short) Form of Confession and Supplication, in order to forgiveness of sins past, and of amendment of life for the future.

As the due and fullest confession of sins is an infallible way, so also 'tis an only way to obtain forgiveness of sins upon supplication thereof through Christ. Which we see in the Prodigal (being come to himself) and after that to his Father in the same way: Luke 15. vers. 17, 21, 22. Now that devout souls might come up to a due performance of both, our Church fol­lows our Saviour's fore-mentioned Directions.

It begins with Almighty and most merciful Father. A Procemium fitted to help every sin­ful confitent and petitioner to faith, to conti­nuance and increase in faith, so as they may re­turn with the Prodigal's hope, and desire, to God their heavenly Father, Almighty God; and with as happy a success as he did to his. For [Page 44]here is means fit to help sinners to go to God in [...] faithful hope of forgiveness, and consequently to seek it of him diligently. For here they are briefly instructed, they are going to him for forgiveness, and for their wants, who is the most merciful Father in the World; nay to him whose compassion and inclination to forgiveness is as far beyond an earthly Father's, as the Hea­vens are higher than the Earth: Isa. 55. vers. 9. which thing is argued by our Saviour in Luke 11. vers. 11, 12, 13. to make men importunate and diligent seekers of God in Prayer. If a son shall ask bread of any of you that is a father, will be give him a stone? or if he ask a fish, will be give him a serpent? or if he ask him an egg, will be give him a scorpion. No the summ is this, an earthly Father will give a Child upon request the things he hath need of: Ay but what follows, how much more shall your heavenly Father give the Holy Ghost to them that ask him?

But if there be never so much willingness to help, yet if there be not ability to relieve, there will be but a slack and faint address made, though there be never so much want.

But now ye may see our Church here, after the Practice of our Saviour, hath made provision for the latter as well as for the former, for it ascribes to him power to forgive all sins, and to amend all sinfulness of life in man, in attributing to him almightiness, as well as it preached be­fore his willingness, in those words placed before [Page 45]the Confession and Supplication, Almighty and most merciful Father. See Exod. 32. Vers. 31. And in the close of this Confession and Prayer the Church follows Christ there, and the Saints of God close.

There our Church helps a devout soul to plead strongly with God for forgiveness, and as­sisting grace, by way of an humble remembran­cing of God, of his PRomise made to Mankind, thereupon in Christ Jesus. And citer that pleads with God for his help to amend their lives, that they might be instruments for his glory thereby.

And indeed it ye look upon the Absolution, upon the second Collect at Morning Prayer, which is for Peace, upon the third, which is for Grace, upon the second, at Evening-Prayer, which is for peace of Conscience, peace with God; upon the Prayers for his Majesty the King, for the Queen, the Duke of York, and the Royal Family; for the Ministers of the Word, and all Congregations committed to their charge, and upon most of the Pravers, to be used with the forementioned Prayers in our daily Devotions, they are fitted to awaken and help our Faith, and [...]erchy to strengthen our wrastling souls with God by Prayer, that we might overcome him, as Jacob did at Peniel, and the Lord not able to deny us blessings meet for us and his own glory.

And now look upon some of the Prayers and Thanksgivings of them that have so dispised the [Page 46]former, and are so much more inabled by the Spirit to those Duties by their own Pretensions, and see which have come nearest the help of our Saviour, and the powerful, and argumentative way of the canonized Saints in the Calendar of the Spirit of God.

At a Market-Town in Norfolk, there being a Meeting, in order to setting up the Presbyte­rian Government, the Minister in his Sermon, (instructing the Lay-Elders as to the due execu­tion of their places) told them, they must be as exquisite Chirurgeons, who have Hauks eyes, Ladies hands, and Lions hearts.

But one of that Faction, taking on him to pray a Blessing upon the work of the day, among other things, he desired God he would give the Lay-Elders, Hauks eyes, Ladies hands, and Lions paws.

That I shall not omit of one in his Prayer be­fore his Sermon, in his Thanksgivings, blessed God for the twelve Bishops being sent to the Tower, in the long and mad Parliament, be­cause that thereupon God had set Christ Jesus twelve steps higher in his Throne than ever he was before.

Another Minister, being to Preach a Funeral Sermon at another Minister's Parish, he that of­ficiated before the Sermon, read the 8th of Ecclesiastes, where, in the 4th Verse, 'tis said, Where the word of a King is, there is power, and who can say to him, what doest thou? The Minister [Page 47]that was to Preach (being for the present Re­bellion) fearing the people (in all probability) might have been brought to, or continued in Loyalty, upon the remembrance of Solomen's Doctrine, used this poisonous Antidote, in his Prayer before the Sermon. O Lord, though Solo­mon hath said, that Kings cannot be controuled, yet we thy people know by the Spirit, that Kings may be questioned and call'd to account.

I will insert but one more Expression in Prayer, which was lately told me, by one that heard it, being present himself at a Church in Suffolk: in the Prayer of a Minister in great esteem, in those days. After some Groanings and small coughing Respits, these words came forth: Lord go on with thy Reformation, while it is time: (and after some more coughing Respits, he went on thus) For if thou dost not, thou wilt not know what to do.

And that these and such like ridiculous and profane Expressions, and dead argumentative helps were too frequently used in the Prayers of those so boldly assuming to themselves a super­lative, or extraordinary help of the Spirit to call upon God, are in common charity and pro­bability to be received as truth, (even by those that have not heard them, or the like to them) considering the report, as to such like particu­lars, left to be published by King Charles the First of most blessed memory, being then in his own thoughts, but a few steps from the grave. [Page 48]For in his Observations upon the Ordinance against the Book of Common-Prayer, in the twelfth Paragraph there, having stigmatized many of their Prayers with statness, rudeness, confusion, ridiculous repetitions, yea with sensless and oft-times blasphemous Expressions, &c. In the thirteenth Paragraph, he concludes to my present purpose, in these following words; Wherein they must be stra [...]ly impudent, and flat­terers of themselves, not to have an infinite shame of what they so do, and say, in things of so sacred a nature, before God and the Church, after so ridi­culous, and indeed prophane a manner. But not­withstanding what hath been last s [...]d, I cannot but grant, that some of them, infatuated with the same spiritual pride, and self conceitedness, have been more prudent, and careful than others, in composing and wording their Publick Prayers; but yet if they be weighed in the S [...]des, and with the Weights of the Sanctuary, with the Collects and Prayers of our Liturgy, so despised by them, their best Prayers will be found lighter than the other, in the judgment of meek, humble, and devout souls, knowing how to pray as they ought, through the help of the Spirit of God.

Look upon the sixth Consideration, which be­gins thus:

‘How little good (if any at all) hath been done by the long use of the Service-Book, though men have prayed long by it, that the rest of their lives might be holy and righteous, [Page 49]yet they still continue profane and unrigh­teous.’

The Author's opinion there is thus:

Those men that have made never so long use of the Service-Book, and have prayed never so long by it to God for a sanctified and righteous life, have never attained to any part thereof. It appears plainly to be his opinion; for positively and indefinitely he saith, though men have pray­ed long by it, that the rest of their lives might be holy and righteous, yet they still continue profane and unrighteous.

To which I answer, This being the judgment and sentence of the Author, or of any that read his Pamphlet, let them return speedily with a penitent heart for and from these thoughts. For I see not but they may be ranked with the man of sin St. Paul speaks of, in the 2d Epistle to the Thessalonians, chap. 2. vers. 4. who, as God, sit­teth in the Temple of God, shewing and professing himself that he is God. For in the Ist of the Co­rinthians, chap. 3. vers. 17. A Church of God, a Congregation of believers, are there called the Temple of God.

Now this man, or any following this his opi­nion, living with or among a Church of God, a company of true Worshippers of God, he or they holding and professing the aforesaid opi­nion, are got into the Temple of God, hereby professing themselves that they are God, in judg­ing and condemning a great part of God's [Page 50]Church, before Christ (to whom is committed all Judgment) be come in the clouds, to justifie some, and condemn others.

Or if they may not be ranked there, I am sure they may with them St Paul, in the 2 Epistle to Timothy, chap. the 3d, at the first vers. and so on, said should come in the last and perilous times, namely blasphemers, and despisers of those that are good; which evidently belongs to them, if ye do but consider the conversations, and spiri­tual comforts of the late reverend Bishops, Deans, Prebends, and of others, outed, sequestred, persecuted, imprisoned, and murthered, both of Clergy and Laity, that were constant Wor­shippers of God, in that Form of the Service-Book in publick whilst it could be so used, and in private afterwards.

Seeing that these through the grace and help of God (serving God that way) might, and I believe did, in and from their hearts say in St. Paul's hope, as well as words. 2 Epist. to Tim. chap. 4. vers. 7. namely, that they had fought a good fight, and kept the faith, and that there was laid up for them a crown of righteous­ness. Nay their blasphemy and unparallelable despications upon this their condemnation are yet more evident, and rise yet higher in their not excepting our late King Charles, the blessed Martyr. It cannot be denied, but that he was a constant Worshipper of God in Publick, by the Service-Book; And prayed even to the last unto [Page 51]God by it. Now I do positively say (and who shall contradict it) that there was much sancti­fying grace to him from God upon his Devotion, and Worshipping God thereby; which will be evident, if his Book Composed by him were but perused.

Where ye may see a testimony of his Spiri­tual Comforts, and of Sanctifying Righte­ousness, vouchsafed him of God, yea and of his possession of Christ's and Steven's Spirit at his approaching death, in both freely forgiving, and fervently praying for his cruel Enemies. Nor can it be thought, but that God, through the use of that Service-Book, did vouchsafe him help cheerfully to drink off that Cup of Death so imbitter'd by his Enemies; especially consider­ing the true report goes of his Morning-Worship the day before he suffer'd.

His Majesty being to receive the Sacrament of the Lord's Supper the Morning before his Passion, being the 30th of January; The Ser­vice was to be performed by the Book of Com­mon-Prayer, which Bishop Juxen (then offi­ciating) observed punctually, and coming to the second Lesson to be read, named it the 27 chap. of St. Matthew. At the Bishop's naming the Lesson, being the History of our Saviour's Pas­sion, His Majesty (in all probability not eying the Calender, as then it concerned him not to do) steps to the Bishop, and in meekness asked, Why he did apply that Chapter to the present occa­sion? [Page 52]The Bishop replied to this purpose, and said, It was the portion of Scripture that by providence was appointed for the second Lesson by the Common-Prayer Book for the Morning-Service.

Then said his Majesty, Go on.

So that at the dreadful hour of his death, be­ing then at greatest need of help to suffer (as Christ Jesus was, in his bloody Agonies, at the approaching of the hour of his Passion) God by this his appointed Lesson for his Majesty's Pas­sion, made the Common-Prayer Book do, for this blessed Martyr at that time, what the Angel did for Christ, when appearing to him in his Ago­mes from Heaven, strengthning him; for there­by questionless God helped his Majesty to pass towards the gate of death, calmly, undaun­tedly, and chearfully, as he did (as thousands can yet testifie) nor can I see how it should be less, or otherwise, seeing that God thereby gave an unexpected, and extraordinary Testimo­ny to him that that day he was to suffer with him, even as he did, one for many, and consequently to reign with him, and that he should, this life ended, be with him in Paradise, sitting with the noble Army of Martyrs, praising and mag­nifying the God of his salvation.

And last of all, to conclude against this most false and damnable determination of the Author, let it be consider'd of, that God hath often given testimony of his acceptance of that Form of [Page 53]Prayer, and of the Worshippers of him thereby, seeing that when God at any time hath shewed his Indignation against the sinful people of this Land, by his sore Judgments upon some places thereof; why the repenting Inhabitants, hum­bling themselves before this God, and seeking his atonement and reconciliation in this Form of Worship and Service, together with some few set Prayers and Portions of holy Scripture, fit­ted to the present occasions: why, I say, this Common-Prayer Book (with those few apt alte­rations) have oft-times done for England what David's rearing an Altar at the Word of God, and offering burnt-offerings, and peace-offerings thereon, did for Israel, 2 Sam. chap. 24. ver. 25. it hath not been long before the Lord hath been intreated, and the Judgments stayed.

To the 7th Consideration;

‘How much hurt it hath done in shouldering and thrusting out many godly, painful, soul-saving Preachers, &c.’

I presume that in this Consideration, the Au­thor hath respect to the times before the begin­ning of the long Parliament, and the Wars they raised against his late Majesty of blessed memo­ry, when according to the Law of the Land, (as now it is the same) the Ministers that would not conform to the Book of Common-Prayer, could neither hold their Livings, nor Preach.

In this respect he means the Service-Book shoulder'd and thrust out many godly, painful, [Page 54]soul-saving Preachers, this being the sense of the Author in this former part of the Considera­tion (as I verily believe it is) it contains this following Proposition:

Those Ministers that would not conform to the Book of Common-Prayer, were godly, painful, soul-saving Preachers.

Answer.

To make which Proposition true, the Author must have recourse to some of their new light, for I am sure that the old light, the Old and New Testament, neither by Precedents, nor Precepts therein, can they prove themselves to be either in a godly or soul-saving way of themselves, or of them that did adhere to their Doctrines.

For so soon as his Majesty's Grant was ratified for the two Houses of Parliament to sit during their pleasure, there was soon a foundation for a Rebellion laid, by them and the Synod of Di­vines sitting with them. Which was no sooner done, but those Dissenters from the Common-Prayer Book (some having gone beyond Sea, and others retiring into secret places at home for a while) soon joyned all their Forces, to carry on the late most damnable Rebellion and Disobedience. So that instead of being owned godly and soul-saving Preachers, they may justly be termed what the Pharisees were of John the Baptist, namely an off-spring of Vi­pers.

For as 'tis the property of the off-spring of [Page 55]Vipers, to destroy their Dams that gave them their being, so did these forsaker, of the Ser­vice-Book soon help to destroy our most gracious Sovereign, that, under God, gave them their safe being and preservation, as English-men, and for a long while destroyed their Mother, the true Protestant Church of England, which gave them their spiritual, saving, and Christian light and grace, if ever they had any. So that for the just condemnation of the former part of the Author's 7th Consideration, what God said against Judah and Hicrusalem, by Isaiah, chap. 1. vers. 2. may justly be applied to these opposers of the King, State, and Church of England; Hear O Heaven, and give car O Earth, for the Lord hath spoken, I have nourished and brought up Children, and they have rebelled against me.

Now something would be said to the latter part of this 7th Consideration, where the Ser­vice-Book lies under a great condemnation, in respect to bringing in, and maintaining many igno­norant, scandalous, lazy, and formal Priests and Curats, to the deceiving and utter undoing of many precious souls.

In which latter Paragraph, I presume the Au­thor had respect to the Times before the long Parliament, and the late unhappy Wars, and do mean thereby, that the Ministers in the fore­going times, which would subscribe and conform to the Book of Common-Prayer (though but of mean parts) were admitted to Livings, and [Page 56]suffer'd to serve their Cures, in which respect, I presume the Author means the Service-Book brought in, and maintained many ignorant, &c. as above said.

To which Accusation, I make this ensuing Apologetical Answer.

I remember that in those times many of the Clergy brought into the Ministry in the Reign of Queen Elizabeth, of blessed memory, as also for some while after, by reason of a scarcity of Learned Men, occasioned by the sharp Perse­cution of such Divines in Queen Mary's days, and in another respect, alledged by a Bishop at the Conference at Hampton-Court. I say, I remember many of those Ministers of very mean ability were then alive, and remained in their Livings. And indeed I confess, that in that respect, it may be said, that the Service-Book brought in, and maintained some Ministers of but mean Abi­lities; but yet were nothing so impudently and wickedly ignorant, as Butchers, and other Me­chanick Teachers, put into publick places, after the said Service-Book was crucified; for though these former Ministers knew not much, yet what they knew, they knew rightly; but these latter, thinking they knew any thing, as St. Paul, 1 Corinth. chap. 8. vers. 2. they knew nothing as they ought to know.

In the next place the Author saith, this Ser­vice-Book did bring in, and maintain scandalous and lazy Priests and Curats: that is, first men [Page 57]of an open wicked Coversation. To which I Answer:

'Tis a charge as nonsensical as false, and as false as any thing can be. Let him shew where the Rubrick, or any part of the Book, yea, or any Canons, or Constitutions of our Church, give Toleration, or countenance of any such Minister in that Office. If there be any such scandalous Minister in the Church, the fault lies in the Officers, in not presenting of them, not in the Service-Book, nor in them in Eccle­siastical Authority. For as our Bishop, when Arch-Deacon, hearing, by flying reports, of some scandalous Ministers to be in his Jurisdi­ction, and meeting with no Informations there­of at his general Visitation, he told the Officers of the reports: but withall told them, there could not be a debauched Clergy in England, unless there were a perjured Laity.

And whereas the Author saith they were lazy, that probably might be spoken (how dili­gent soever) because they prated not nonsensi­cally twice or thrice a week in the Pulpits, as some of their gang did use to do. But if the Works and Sermons of most of the Clergy Printed, and weekly Preached, were duly con­sider'd of, both in these times, and in the days he complains of, in this Consideration, they would be found generally a Clergy so labouring in the Word and Doctrine, as they might be thought justly worthy of double honour; and [Page 58]in that respect free, with St. Paul, from the blood of all men, neither deceiving, nor un­doing any soul, as the Author uncharitably and blasphemously charges here upon many Mi­nisters.

To the 8th Consideration:

‘Whether the imposing of the Scottish Li­turgy (which in some things was better, though in some others worse than the Eng­lish) was not the beginning and the first cause of the late grievous Wars; and if so, whe­ther men should not be more cautious to do the like for the future.’

I presume that upon this Consideration, the Author would have this believed and granted, that the Imposing of the Scottish Liturgy, to be used in their Publick Worship and Service of God, was the beginning and the first just cause of the late grievous Wars.

Or thus:

That the Scots, and late long Parliament in England, were justifiable in Levying Wars a­gainst his Majesty, King Charles the First, and his Loyal Subjects, upon sending, or command­ing, or commending to them the aforesaid Li­turgy to be used in their Publick Worship and Service of God.

One of these Propositions or Assertions con­taining the meaning of the Author; in this Consideration, in the close thereof he makes use and application in these following words:

And if so, whether men should not be more can­tions, &c. The Proposition being granted to be truth, whereof he would have no man doubt. He makes the Application by way of an inferen­tial Caveat, or Advice: And that is, that no Men, Kings or Church, should afterwards com­mend, or tender the like, that is, any Liturgy or set Form of Prayer to the people (especially of Scotland) to be used in the Publick Worship of God for the future (considering that Wars have been raised before in Scotland and England thereupon.)

To which I Answer:

Considering the Scots received Knox his Form of Prayer, and England ever had one, I shall not conclude with the Author, that the Impo­sition of that Liturgy was the first cause or be­ginning of the late grie­vious Wars,Which I heard Mr. Peters boast of in St. Laurence Pulpit, the peculiar Thanks­giving day for the Defeat at Worcester. in the inten­tion of the Contrivers, and Managers thereof, (though it might be made use of, by way of occa­sion to hasten to the Execution of their long be­fore contrived rebellious Design, and wished desire.)

Nor shall I here enumerate or debate their pretended just grounds for their War. Nor shall I argue to evidence the unlawfulness of those Insurrections, otherwise then by remem­brancing men of the displeasure of God with [Page 60]them for those their Enterprises, manifested suf­ficiently in the succeeding events and issues thereof. For we see the Presbytery in Scotland, and their Confederates in England (the Presby­terian Covenanters here) the beginners of that horrid Rebellion, soundly basted, wholly sub­dued (baffled, and made the laughing stock of the World) by the Sword of their own Party.

What became of the Hothams, that so hin­dred and disabled his Majesty of most blessed memory, to defend himself against these and other enemies, in seising his Garrison, and Ma­gazine at Hull.

And as to this Topick, I shall desire at pre­sent nothing more to be had in memory, but the end of that heavy scourge and rod of God's Protestant Church, and his beloved Kingdom of England, I mean the Independant and Cromwel­lian Army, and the imparallelable High-Court of Injustice, the chief whereof (though the generality had mercy) died not the common death of English offenders, but that death (by the providence and justice of God) appointed by the Law of the Land for the worst of Male­factors; and so let all the implacable Enemies of our Church and gracious Sovereign perish.

And now I'le have done speaking to this 8th Consideration, in the same manner the Au­thor ended it, even by way of Application.

Seeing that God brought upon that party [Page 61]that raised Wars upon the imposing justifiable and pious Liturgies (as I presume the Scottish was, and am sure the English formerly was, and this now is) such a miserable and wretched end (as the just wages of that rebellion) as he did upon the chief heads thereof. Let all men henceforth be so cautious, as not to dare to think in the least of Disobedience, or Levying Wars upon the same, or such like grounds, as the former Rebels did, against this Church, and in the close, our dread Sovereign, or Crown of England.

To the 9th Consideration:

‘Whether if the truth were throughly and truly weighed and examined, the first end of Composing the Common-Prayer Book (which doth symbolize with the Mass) &c.’

In this Consideration are couched divers Pro­positions of the Author, concerning the Common-Prayer Book.

One may be this:

The first (that is, as I presume, the chiefest) end of the Author's Composing the Common-Prayer Book, was to bring Papists to Church.

Answer.

This is the first charitable Expression that I have hitherto observed Mr. Powel to have given them that were the Authors of this kind of Worship, but had he made known in plain and full terms the other gracious designs of those men thereby, as namely, to help good meaning hearts to God, by the only Mediator in Heaven, [Page 62]Christ Jesus, (and not by Saints and Angels;) as also secondly, as St. Paul directs, 1 Corinth. chap. 14. vers. 15. to help those had in them a spirit or heart to pray, that they might perform it with understanding, and be able to say Amen, effectually and servently.

I say, had Mr. Powel mentioned these and other the gracious ends of the Composers of the Service-Book (God's mercies and way of salva­tion being then vailed to the generality of men, being set forth only in an unknown Tongue.) I say, he and others thereupon might have owned them to have had to the people of England the like Imployment the Angels had to the Shepherds and the World at the Birth of Christ, when vailed to many, by the meanness of his coming in the flesh; namely this, to set forth by that Service-Book, the glory of God, in his peace on earth, and good will towards men, that so England might be in a right way to believe in Christ, and so to call upon him, that they might not perish, but have everlasting life.

And to be short, as to speaking to this ninth Consideration; what though it be granted, that it symbolize with the Mass book, or that many things be in it that are in that, seeing there's nothing in our Liturgy but what is good, law­ful, or useful to Edification (as will be evident to men doubtful thereof, if they will but per­use diligently Mr. Thomas Comber's Companion to the Temple; or otherwise termed, A help to [Page 63]Devotion, in the daily use of the Common-Prayer: In two Parts.

To the 10th Consideration.

‘Whether some may not intend by the re­establishing of this Book, to oppose and pull down that excellent and gracious Spirit of Prayer.’

As to their excellent Gifts, or helps by the Spirit, as to Prayer. And as to their godly, pain­ful, soul-saving Preachers, both which they have assumed to themselves in the First and Seventh Considerations, and have re-assumed in this Tenth Consideration, under the notion of an excellent and gracious Spirit of Prayer and Preaching. As to their mistake in presuming to such Gifts and Abilities, I refer the Reader hereof to what I have before written, concerning their Praying and Preaching, upon those Fifth and Seventh Considerations. And to make a short business as to speak to this Tenth Consideration, I'le give them my thoughts of the ends of re-esta­blishing the former Book with some few Altera­tions, and divers Additions of several Prayers and Services, fitted to several accidental occa­sions: The first whereof might be, to answer such moderate Dissenters (I call them so in comparison of them of these latter days) as was Doctor Reynolds, Mr. Chadderton, and the others with them at the Conference at Hempton-Court, on the behalf of other Ministers and themselves, whose desires (as to the Book of [Page 64] Common-Prayer) then were, that it might be fitted to more increase of Piety, as our Common-Prayer Book now is.

Another end might be, to oppose and pull down (as it was high time to do) the long, tau­tological, heathenish, pharisaical, extempo­rary, nonsensical, erroneous, damning kinds of Praying and Preaching were then, and had been too long in use in England.

A third end of confirming this Book, might be, to revive and re-establish this most blessed and excellent help for Devotion, and Worship of God, that ever was heretofore in the Church of Christ, and to countenance Orthodoxal Preachers, and so to maintain sound Doctrine, which had for a long time been shut out of pub­lick places for Worship and Instruction, by an usurped Authority over this Church and State.

And whereas he concludes it made as a snare and net against such, as out of Conscience could not Conform thereto; I am sure no man can have any ground now for such accusation, or uncharitableness, if they do but consider the religious care taken by his Majesty soon after his Restauration, to answer the Doubts and Objections of such Pretensions, in appointing a Committee of Bishops for that purpose, where and when Bishop Reynolds had the Chair. So that indeed all that can be said, as to the Book (in the intention of any of the Composers thereof) as concerning net or snare, in respect to the [Page 65]Penalties made thereby to be inflicted upon the Nonconformists to it, they were only made against perverse, obstinate, and wilful oppo­sers of the same, and so are to be clear'd from the charge of any evil intention against tender Consciences.

To the 11th Consideration.

‘Whether any person can produce any such Liturgy, or Form of Prayer, from the be­ginning of the World, either among Jews or Gentiles, &c.’

As to the justification of Liturgies, and set Forms of Prayer, I have spoken at large in the beginning of this Fractate, and shall therefore answer the Author's Question in this Considera­tion no otherwise than as our Saviour answer'd the Question put to him in the Temple, Mark 11. vers. 29, 30. And that is by giving a Question to him and his followers to answer, and it is this:

Whether any persons can produce any such long tautological, extempory, nonsensical Pray­ers? or any such soul-destroying, damning Do­ctrins, or Sermons, since the beginning of the World, either among the Jews or Gentiles, or any Churches of Christ, till this Rebellion in Scotland and England, as theirs were? Let any of them answer me this Question, and I will an­swer further to this 11th Consideration.

To the 12th Consideration.

‘Whether, if there were no other reason, [Page 66]but that this Book hath been so much idolize [...] by the generality of men, and offensive t [...] so many Christians, it should not be done with as the brazen Serpent was by Hezekiah 2 Kings 18. vers. 4.’

The opinion of the Author may be set forth in this Proposition.

The generality of men have much Idolized the Book of Common-Prayer; and 'tis a just offence to many Christians also.

Here the Author chargeth first a great evil to have been committed by most men in praying unto God, and in worshipping of him in tha [...] Form of the Common-Prayer Book: And that is that they have Idolized it.

Now to Idolize a Creature or Thing, is taken several ways out of mentioning two of them is first to esteem it as their God or Saviour. In this respect it may be the Author means the ge­nerality of men Idolized the Service-Book.

To which I answer.

I am confident there's not a man will set hi [...] heart to that part of the Consideration; for who can think men so ignorant, as to esteem that their God or Christ to save them, which is that Form whereby they go to God and Christ their Redeemer and Mediator for forgiveness of sins and salvation.

But then secondly, To idolize any thing, is inordinately to set the heart upon it, trusting in it more than in God, and above him, in this [Page 67]respect Covetousness is called Idolatry. Colos. 3. vers. 5. Thus Mr. Wilson in his Christian Dictio­nary.

But thirdly, We commonly say, men idolize a thing, when they have a greater respect to, and esteem of a thing than it deserves. In this respect I presume the Author means most men did idolize the Service-Book, which he thinks sufficiently manifested by their so constant and frequent Worshipping and Invocating of God thereby.

To which I answer. Considering the Counsel, or rather the Command of God, as to the fre­quent performance of this Duty of Prayer, and Thanksgiving, by St. Paul, 1 Thess. 5. ver. 17, 18. where he bids us Pray without ceasing, and in every thing give thanks, because 'tis the will of God in Christ Jesus. Considering that, I say King Charles the first, of most blessed memory, in his Observations upon the Ordinance against the Common Prayer Book, doth fully make void the Author's fore-mentioned Charge and Reason alledged for defence of it, in the Eighth and Ninth Paragraphs.

The King's words:

Now, considering all this, where is any cause for taking away this Book of Common-Prayer from the people, as the brazen Serpent from them of Israel and Judah.

But 'tis no marvel that the Author and his Followers charge men with Idolizing this Book, in offering in Publick unto God their Prayers and Thanksgivings thereby, according to the Order and Authority of the Church, when I have heard them charge men with idolizing the Lord's Prayer, using it but according to the Command of Jesus Christ himself; that is, in the several Services and Prayers of the Church, fitted and appointed to be used upon several occasions before Mattens or Even song be over, whereof by especial command of Christ, the Lord's Prayer is to be part. Luke 11. vers 2.

When I consider the impudent Charge, I my self heard from one of the Author's chief fellow Chaplains against some of the Petitions of the Lord's Prayer, in condemning one of them in [Page 69]the Pulpit unlawful, as to the matter, and ano­ther not fit to be used by most;Hugh Peters, at Norwich, said of that Petition, thy will be done, &c. What, said he, pray for an impos­sible thing; and condemn­ing another Petition, said, See what the Petitions are of that you call the Lord's Prayer. as also when I consider the total neglect of our Lord's Prayer in these mens Devotions, drawn up by Christ for a Form of Prayer, as well as for an help to compose our own Prayers by. I say, when I consider these things, then what David said (seeing the trans­gressions of the wicked) of his heart, I say of mine, namely thus, I have said in my heart, that they say in their hearts, (though not in right down words) that Christ in Composing, and Commanding that Prayer to be said as oft as men pray, is accessary to a very great and ge­neral guiltiness of Idolatry in this last respect at least.

Or if they should not own this, yet I am sure the total neglect of using it in their Devotions, prove plainly, they look upon it as a Prayer unworthy to be used, which is no less than in their hearts to blaspheme the Saviour of the World.

But then further, he saith the Book was offen­sive to many Christians.

He doth not say, it was offensive to the Bre­thren, or the weak Brethren (as is usually the Phrase in the Scriptures, in such cases as this [Page 70]here of the Author) And that perhaps because he would not have the Church of England, nor the Worshippers of God by the said Book, to have the honour, to be thought to share with them in the happy events of their ways.

Verily I think none shall need to be offended at their secluding them from their Fellowship or Fraternity therein; for both Presbyterian and Independant, in most of their undertakings, were but like Simeon and Levi, brethren in Iniquity, and at the last day, without repentance, must have the same doom they had from their father Jacob, Gen. 49 vers. [...]. Cursed be their anger, for it was fierce, and their wrath, for it was cruel.

Well, but to take it in his own terms, that it was offensive to many Christians. This term of Christian was the ancient, and best name was given to true believers in Christ after his Assen­sion: this name is, in the opinion of Divines, that St. James spake of, in 2d chap. vers. 7. which he saith was the worthy name whereby believers were called. And Divines describe a Christian as followeth; namely, to be one that is endowed through Grace with Faith and the holy Ghost, serving God in righteousness and true holiness all his days, as a person dedicated to Christ.

Now if the Author should produce any Chri­stian according to this description (which I am confident he cannot do) or according to any de­scription [Page 71]hereof, congruous to the Scripture sence, that ever was offended at the worshipping of God in this Form of Prayer; yet there's but little said to the Author's fore-mentioned pur­pose, namely, of that Book being an offence to many Christians; it being but an offence taken, where none is justly given.

I can easily grant, that the Book of Common-Prayer was offensive to such Christians as this Author means, and as himself was; and so was many parts of the whole Bible. In the 1st Book of the Kings, chap. 22. vers. 8. Ahab loved not to enquire of the Lord by Micaiah, because he prophesied no good concerning him, but evil. And if the Author and others offended at the Book, would publish the reason thereof, from their hearts, 'tis probable, 'tis because there's nothing of good for them there, but evil, being in those perverse ways. For, as I said before, should they have used that Liturgy in the time of the Wars, using the Forms of Prayer, they must as much as in them lay have been blessing them they were fighting against, and cursing themselves, and their cursed undertakings.

And truly from those Lessons, Epistles, and Gospels culled out of the Scriptures, and injoined by the Liturgy to be read in our daily Service. The whole Book is but a Micaiah to them, pro­phecying no good to them, but evil, for therein they must have found themselves an Army fight­ing against the Almighty God, to their sudden [Page 72]both present and eternal overthrow and confu­sion without repentance.

Now, to have done speaking to the ground­less exceptions against the Common-Prayer Book in this 12th Consideration, I have this following Opinion, That if the Author and his Party could upon the two former reasons have pro­cured our Church, and the Civil State of the Kingdom, to have serpentized the Book of Com­mon-Prayer, as Hezekiah did the Nehushtan; they would be soon Scribling and Printing, ei­ther to have the Scriptures (the full, set, and stinted Rule for Faith and Obedience to be taken away and destroyed) they having the Spirit in a more abundant measure than formerly (as to help to call upon God, as in Consideration the Fifth.) So also to set up upon their Assertions another fuller and righter Rule for Faith and Obedience, leading to salvation; or else at least to have the Romish Priviledge of an Ex­purging Index, to have the Texts in the Scrip­tures expunged and left out in the Printed Bibles, that make for Obedience and Subjection to the higher Powers, either in Church or State; And also all places that command or commend Unity, Order, Peace or Conformity in or to the Churches of Christ, and whatsoever in the Bible make against their Opinions and Pra­ctices.

Which Opinion of mine may be looked upon as charitable, or true, considering, among other [Page 73]things of that kind (I could instance and prove) was acted at Much-H [...]um Church in Hartford-shire, by Mr. Hardwick Chaplain to the Earl of Warwick) usurping the Cure, after Doctor Pask, Master of Clare-Hall, was outed and sequestred; for the said Hardwick, reading in the Church, for part of his own, or the Morning-Service, before Sermon, the 1 [...]2 Psalm, having read to the last Verse, which contained God's Promise of clothing the Enemies of his anointed with shame, &c. he passed by the Verse, and then went on.

Which Mr. Hern there present observing, went out of the Church immediately; and ac­cording to his resolution, upon Hardwick's not owning one place of Scripture, as well as another, heard him no more, the time he lived in Town.

And thus the Dissenters from the Church of England, that have lived, and do live among us, through pretence of their New Light (which is the blackness of darkness here) their contrary Revelations to those in the time of the Gospel, and before, and through their false and ground­less Expositions of holy Scripture, they have darkned the Heavens of God, and the light of his Grace so in this life, that they have done in this our Age, as our Saviour said, the Scribes, Pharisees, and Hypocrites had done then, Matt. 23. vers. 13. namely, shut up the King­dom of Heaven before men, neither going in [Page 74]themselves, nor suffering many that would enter, to go in.

Blessed Lord, in whose hands are the heads and hearts of all men, lighten the darkness of all their understandings, change and soften all their hearts, that they may recover their strength, and strengthen all them they have seduced, be­fore they go hence, and be not seen.

To the 13th Consideration, which is this:

‘Whether one end of Christ's coming into the World, was not to redeem men from the Rudiments and Traditions of men, of which this is one; And whether it be not against the Blood, and Spirit, and Gospel of Christ, 1 Pet. 1.18, 19. Hebr. 9.10, 11.’

The Opinion of the Author in this Considera­tion may be set forth in two Propositions.

The first is this:

One end of Christ's coming into the World, was to put an end to the Use and Observation of the Ruliments and Traditions of men, and to the Use of the Common-Prayer Book, Esta­blished in the Church of England, by Queen Elizabeth, King James, and King Charles the First, in the years 1500 and 1600, after his coming into the World, or going out of it. The latter part of the Proposition is evidently a conclusion flowing from the Consideration; for he saith that this Book of Common-Prayer was one of the Rudiments or Traditions that Christ came to put an end to.

In answer to which Proposition I say;

The end of Christ's coming into the World, was to compleat the love and kindness of God to Mankind, which was the redemption and sal­vation of men, as is affirmed in the First to Ti­mothy, chap. 1. vers. 15. This is a faithful say­ing, and worthy of all acceptation, that Christ Jesus came into the world to save sinners. And this he was to perform in two particulars:

First, In giving himself by the Passion of his whole Life and Death, a ransom for all, 1 Tim. chap. 2. vers. 6.

And Secondly, In teaching the World by him­self and his Apostles the way to true Faith, and due Obedience, in order to their Salvation, through the all-sufficient Sacrifice of himself, offered upon the Altar of his Cross, so ex­presly, Acts the 3d, vers. 22, 23. Moses said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall you hear in all things, whatsoever he shall say unto you. And it shall come to pass, that every soul which will not hear that prophet, shall be de­stroyed from among the people.

Now in answer to the Author's Opinion in this first Proposition, it would be considered, what Christ, this Prophet, and his Apostles have done in respect to this latter particular, by Con­firmation and Abolition of the Laws and Ordi­nances were in use and observation at his co­ming.

The Laws before Christ's coming are by Di­vines divided into Moral, Judicial, and Cere­monial. The Moral Law contained in the Ten Commandments, are [...] veritatis, of an ever­lasting truth. There was no end put to these by Christ, but were ratified by the Command and Observation of himself and his Apostles, Matthew the 5th, vers. 19. I am not come to de­stroy the Law or the Prophets, but to fulfil.

Then there was the Judicial Laws, imposed upon the Jew [...] by way of Penalties, and other ways; [...] Upon the breach of some Moral Laws, as stoning to death, upon committing Adultery, and restoring things stolen four­fold &c.

Secondly, Upon the breach of some Ceremo­nial or Typical Laws, as the stoning to death the man for gathering sticks upon the sabbath day, Nam. 1 [...]. vers. 32, 33. and cutting off those that should cat Leaven seven days before the Passover, and such like. All which Judicial, and also all Ceremonial Laws, and Typical Pre­figurations of Christ were ended by our Saviour's coming, Doctrine and Death, as is evident, Colos. 2. vers. 14. blotting out the hand-writing of ordi­dinances which was against us, which was contrary to us: nailing it to his cross. Yea, I say, they were all ended by him, together with several of the Jewish Festivals, which the Apostle calls Rudiments, or weak and beggarly Elements, as is to be seen, Galat. 4. vers. 10. Ye observe [Page 77]days, and months, and times, and years, I am afraid of ye.

But now it remains that I answer to the fol­lowing words next laid down indefinitely, and Traditions of men, which must not be granted in its latitude.

By Tradition is understood for nothing taught by word or writing, for mens observation; of which Traditions some are abolished, and others may, or must be continued. There were some Traditions, besides Rudiments and Ordinances before spoken of, that our Savi [...]r condemned; one was the Command of the [...]ers, concern­ing washing of hands before [...], as a reli­gious Duty to be performed before: this our Saviour condemned, Matt. [...]5. vers. 2, 3.

And there he condemned several Traditions of the Scribes and Pharisees, which made the Laws of God of none effect.

But secondly, (Notwithstanding Christ's co­ming and putting an end to superstitious, and wicked Traditions, as before mentioned,) There are some Traditions must, and others may, and ought to be kept; some must be kept, namely, such as the Apostle speaks of in the 2d Epistle to the Thessalonians, chap. 2. vers. 15. where he saith, Hold fast the traditions which [...] have been taught, whether by word, or our epistle. These were the Do­ctrines and Directions of the Apostles, in order to justifying Faith, and a right worshipping and serving of God, and were of Divine Authority, and to be observed.

And secondly, there were and are Traditions, though not of the same absolute necessity with the former, yet that may lawfully, and ought to be observed. Of this sort are the Instru­ctions, Exhortations, and Reprehensions of the Ministers of the Word, appointed and ordained (by them in Authority) to seed that part of the Flock of Christ they be set over.

Also of this sort of Traditions, are all In­junctions, Canons, Liturgies, Ceremonies; pro­vided first, that they be either according to the Word of God, or not against it.

And provided secondly, that the end of im­posing them be good, that is, not to make them essential parts of God's Worship, as if God's Worship and way of Salvation were not com­pleated as to the Esse, being, or substantials of it by himself, without them. As also, that the end of those things injoyned be but pro bene, velmelius esse, for the well or better being of our Worship, in order to obtaining God's Favour and Mercy; as also that we might tread the steps of the true Worshippers of God in our lawful Forms of Prayer, joyning together, and uniting one with another in a more powerful and prevailing way with our God than other­wise, according to the Exhortations of David and St. Paul, being for the forementioned end; that of David, Psal. 34. vers. 3. O, saith he, magnisie the Lord with me, and let us exalt his Name together. And the Prayer of St. Paul [Page 79]for the Romans and all believers to be like mind­ed, is for this very end and purpose, Romans the 15th, vers. 5, 6. Now the God of all patience and consolation, gra [...]t ye to be like minded ene to­wards another, that ye may with one mind, and one mouth glorifie God, even the Father of our Lord Jesus Christ.

But now how shall the Author make out the truth of what remains in the Proposition, which is the point even only intended by him herein; namely, that the Common-Prayer Book Esta­blished in Queen Elizabeth's days, &c. as in the Proposition, was one of those Rudiments, or Traditions, which Christ came to put an end to. I think I have mentioned in my Answer to this Proposition, most part of the Rudiments and Traditions that Christ ended and abolished at his coming into this World, and at his death, and I cannot but judge it a great piece of non­sence in the Author to say, that Christ came to end that Liturgy which was not in being till above 1400 years after his coming.

Well, but perhaps the Adversaries will say, things that come to pass at any time have a being in the fore-sight and fore-knowledge of God, before they have their actual being in the World, as it was said of Christ, Revelations 13. vers. 8. That he was the Lamb slain before the founda­tion of the World.

To which I Answer.

Christ, the Son of God, was not the Lamb [Page 80]slain, only from the foundation of the World, in the sacrifice of the godly, as in a type of him, but was also said to be slain, in respect to the fore­sight and design of God the Father, who of his everlasting love, gave him a ransom for Mankind by his death. And indeed to foresee and foretell things before they happen, or come to pass, is peculiar and proper only unto God, as is evident Isaiah 41. vers. 22, 23. And therefore in this re­spect I can grant, that the Common-Prayer Book had a being at or before Christ's coming. But how can the Author make appear, that either Christ or his Spirit have disallowed of it? As for our Saviour, he was so far from being against well composed Liturgies, and consequently of being against ours (because as King Charles the First, the blessed Martyr, said upon the Ordi­nance against the Common-Prayer Book, in his seventh Paragraph, that he held this to be a well composed one) that indeed Christ composed a Liturgy himself, to be used by all that should be his Disciples, as Luke 11. vers. 2. which Litur­gy or Prayer of our Saviour (as the aforesaid Martyr said in the Tenth Paragraph of those Observations) was the Warrant and original Pattern of all set Liturgies in the Christian Church. And I say especially of ours (the Author so much inveighs against) because if it be not the best that ever was extant before it, yet it was a Liturgy inferiour to none.

So that for a blessed return and compliance of Dissenters to an Union with our Church, I shall exhort all that shall peruse this small Tractate, to consider diligently as to the Answers here to the several Errors couched in these Considera­tions, so also diligently to ponder the exhorta­tion of St. Paul to the Philippians, chap. 2. vers. 2, 3. Fulfil ye my joy, that ye be like minded, having the same love, being of one accord, of one mind. Let nothing be done through strife, or vain­glory, but in lowliness of mind let each esteem other better than themselves.

The second Proposition in the 13th Considera­tion is this:

The Book of Common-Prayer is against the Blood and Spirit and Gospel of Christ. For proof whereof, he alledgeth 1 Pet. 1. vers. 18, 19. Hebr. 9. vers. 10, 11.

Answer.

Sure this man hath eaten shame (as in the Proverb) and digested it, that he dare charge such apparent untruths upon our Church, which is as full for Christ, his Spirit, and Gospel, as any of the Churches in Christendom, I appeal to any man that hath perused the Liturgy and Doctrine of our Church for the truth hereof, for condemnation of this present Error.

Our Church, in our Common-Prayer Book, owns Christ the only Mediator of Redemption, by the Merits of his active and passive Obedience, according to that in 1 Pet. 1. vers. 18, 19, [Page 82] Ye were not redeemed with corruptible things, &c but with the precious blood. For every where our Liturgy owns with the Apostle there, that w [...] are redeemed with the precious blood of Christ And for evidence hereof, consider the con­clusions of our Prayers, and Collects therein and they shall see all begged there of God for the sake, merits, or worthiness of Jesus Christ And if any man do but consider the Communion. Service, and that of the Sacrament of Baptism, he must be wilfully, if not maliciously blind, to say, that our Church or Liturgy is against the blood of Christ.

Further, For evidence of the Author's false charge here, let men consider what Blessings and Thanksgivings we do annually offer to God for his giving his Son to us, our all-sufficient Saviour and Redeemer, in the joyful Comme­morations of his Birth, Resurrection and Ascension, &c. We own him the only Mediator of Intercession in Heaven, and thereby to have ob­tained of the Father the sending of the Holy Ghost upon the Disciples in the day of Pen­tecost; And that daily, through his Intercession, he sends the Holy Ghost into our hearts, to sanctifie us, to lead us into all truths, guiding us thereby into the way of Peace and Salva­tion.

How are we then against the Blood, or Spirit, or Gospel of Christ? If our Adversaries will peruse that Service-Book, and the Doctrine of [Page 83]our Church, contained in the 39 Articles, and the Homilies, they shall find all things therein agreeing with the Gospel, and the Writings of the Holy Ghost, deliver'd by Moses, the Pro­phets, Apostles, and his other Penmen.

So that to conclude my Answer, as to what is objected against the Common-Prayer Book of our Church, in this 13th Consideration, or else­where, I cannot think but that if St. Paul were now upon earth, taking the care of all the Churches, as before he did, he would give the like approbation of our Church both for Do­ctrine, and Discipline, as he did of the Colos­sian Church, Coloss. 2. vers. 5. where he saith, He was with them in Spirit, joying, and beholding their Order, and stedfastness of their Faith in Christ.

To the 14th Consideration, which is this:

‘Whether at the great and terrible day of Judgment, any Magistrates, Ministers, or People can justifie before Christ, the Making, Imposing, Reading, or Hearing of this, or the like Service?’

To which I answer affirmative, They all may justifie their so doing before Christ, as hath been evidenced in the Answers to the Proposi­tions, and in what hath been laid down before for justification of set Forms, as before limited in these Papers.

But then further, In this 14th Consideration the Author would have men consider, Whether [Page 84]good men, as far as they build with this material (namely, by worshipping of God by this Book of Common-Prayer) will not at the day of Judg­ment suffer loss.

To which I Answer.

Having consider'd of this Quaere, and the excel­lency of building upon Christ the foundation of our hope by way of worshipping and serving God by way of Prayer and Thanksgiving (as in our bounden duty to do) and performing the said duty according to the Form of our Common-Prayer Book: I see not how the Builders, that build with this Material, devoutly and fervently in spirit, can suffer loss thereby, that is, lose their labour in so calling upon God. For further evidence whereof, I refer the Readers to my Observation of the great benefit King Charles the First, of most blessed memory, and divers there mentioned, yea and the whole Kingdom have reaped thereby, in my foregoing Discourse upon the the 6th Consideration.

But last of all he puts the Quaere, ‘Whether those can stand then in the Judgment, with­out fear, shame, and sorrow, that have cast out, persecuted, imprisoned, or otherwise afflict­ed the true Preachers and Servants of God, who did chuse to obey God rather than men, and to obeserve his Divine Will rather than mens Traditions.’

To which I Answer,

That if by the true Preachers and Servants [Page 85]of God, he understand the Nonconformists to our Church before the [...] Rebellion; or if he there­by means the rebellion [...] Army, and their Chap­lains; then his Argument [...]alls to the ground, be­cause then he argues, ex non supposins, & ex non supponendis, of things not granted, not to be gran­ted, for that they were neither true Preachers, nor true Servants of God; for evidence whereof, I refer the Reader to my Discourse upon the first Proposition, deducible out of this Author's 7th Consideration.

And for further Answer to this Quaere, what the Author proposeth to the World to be consi­der'd of, I wish earnestly might be laid to heart, of all them that are alive of the late Rebellion, for their true and unfeigned repentance, that they might obtain at God's hand forgiveness of their sins, that are as red as Crimson, in Perse­secuting, Imprisoning, Impoverishing, Mur­thering, and otherwise afflicting King Charles the First of most blessed memory, the careful and godly Hierarchy of our Church, the true Preach­ers of God's Word, and others the most faith­ful Servants of the Almighty, who did chuse rather to obey God, and to observe his Divine Will, rather than the Fanatical Inventions and Traditions of a rebellious multitude.