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book_n	church_n	holy_a	rome_n	1,832	5	6.4271	4	false

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

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

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

too low they know not the true Pedigree of our Common-Prayers which is older by many dayes then Poperie it selfe and was borne before that Schisme came in For this I would have Wife men understand we doe not claime any thing in our Church from the Church of Rome but above them We doe not like the Israelites borrow any Jewells of the Aegyptians but like Laban to Jacob we search their houses to see what Jewells they have of ours which were lest us by the Primitive Fathers And dare be bold to say as Laban Gen. 31.43 with a farre better title These Ceremonies be my Ceremonies these Prayers my Prayers as he of his Daughters c. For I will never yeeld that we derive from them that we are the Apes of Rome or consent with them in any thing but what they reserve from the Primitive Churches and that belongs to us likewise To conceive this aright no man can be ignorant that doth but listen how the world went befor us that we and they Protestants and Papists were all one Family of Christ one true Church heretofore there were no such names and distinctions heard of nor Schismes conceived but lay in one bosome of a Church and served God with joynt hearts and minds This Union was from the Apostles times downewards to the Primitive Fathers To take all along with us now doe you think there were not Liturgies and Formes of Service then Yes no phrase more common among the Ancient Writers then to talke and recite their Liturgies S. James Athanasius Basil and Chrysostomes Liturgie c. Well then in those Formes of Prayer which the Father 's used we were both friends one Family still But afterwards the Israelites fell out strove and would not be parted both sides hasted from one another We Mark 14.52 like the Young-man in the Gospel that night Christ was taken fled away naked and lest all our Formes and Ceremonies behind us Exod. 2. Gen. 28. like Moses quitted the Court of Aegypt and went into the Land of Midian like Jacob from Esaus fury fled and dwelt in Syria by reason of the Persecution All this while the Liturgies of the Fathers by them was utterly corrupted and patched up into a Monster of Superstition by us they were almost lost like the Booke of the Law in Hilkiahs dayes 1 King 22. v. ● 2 King 7.15 it was hid in a cornet and all our observances touching Gods Worship like the Syriaks vessels were cast away for haste and feare of Persecution At last when Religion and Reformation began to looke out againe and beare a face wee began to bethinke our selves where once wee were and what the Church had when wee were both friends And that wee challenge now as a Legacie from our fore fathers not an imitation and courtesie from a Brother As if a Jew should lose his ancient Rites and Prescripts of Moses as at this day much is lost in many Synagogues by desolation of that people yet comming into the Empire of the Turke hee may espie many of his Rites and Legall Ceremonies though much abused and thence seeing his priviledges and what once hee had may purifie and compose to himselfe this forme of worship you could not the Jew in this case be said to borrow his Religion from the Turke but Moses So wee by looking on their Liturgies see our way the better by their darknesse to arrive at last at the primitive formes of Service So that I may say of our Reformers and composers of this Worke Gen. 42.15 as Josephs Brethren pleaded for their honestie Thy servants are no Spyes Hereby it shall be proved that wee are true men by Antiquitie not Noveltie not by Benjamin but Jacob wee have a Father an old man the ancient Fathers of the Church And when I see our Prayers filled with Scriptures Saint Ambrose Athanasius Chrysostome the Apostles and Nicene Fathers I cannot be so dull but beleeve that it is older then Poperie and lived before that Schisme the substance and matter if not the contrivance Many learned men have shewed the antiquitie of our Church Rites and Service therefore will I say no more here But onely excuse the ignorant in their conceits that are apt to foster strange Jealousies of that which is out of their reach and older then their idle braines The Jewes had a conceit that Melchisedech had no Parents because they knew them not in their time so people beleeve this Booke to be a Bastard because they were not the Gossips But the Face bespeakes whose Child it is and proclaimes it as like the Fathers Liturgies as unlike the formes of Rome Secondly there is no point nor passage in all Divine Service that is Poperie or favours a Tenent of the Church of Rome I prove it by this Argument That forme which is taken out of Scripture almost to a syllable is not Poperie for it the Scripture cannot defend it from Poperie I have no more to say But our forme is so Ergo the Minor is true as I have proved by an Induction of every part The Conclusion followes that it is no Poperie at all And ' though all Heretikes make Scripture their Asylam and shrowd their Lyes under the wings of Truth yet there is difference still betwixt Scripture speaking and Scripture made to speake Wee doe not goe about to force a Text to countenance our forme by corrupting the Originals and Translations but the Bible freely and naturally offers it selfe to defend us in our Liturgie I know there have beene many Objections and Exceptions raysed to make a piece of Poperie appeare out of Baptisme Burtall Letanie c. But they have found a Grave by abler Champions then I if any chance to stirre hereafter I doubt not but there will be a * Mahanaim Gen. 32.2 An Host of God to meet them Thirdly there seemes to be too much affinitie betwixt their forme and ours in Actions Devotion Rites Ceremonies Vessels Orders Crossing Kneeling Surplis Table Font Bishops c. wee dwell too neare them they looke too like us or wee like them These men are sickly peevish in my conceit that would rather have a face like an Asse or no body then an enemie one whom they love not But I will not quarrell about the complexions Wherein soever our Services conspire Rites Actions Ceremonies Vessels Orders c. They are Ancient Innocent Indifferent Which is enough to quit us in the Judgement of all Reformed Divines that write upon Ceremonies of the Church First They are Ancient Jer. 6.16 we doe not goe a begging for them England is called the Ape of Nations for the fashions of the body but for those of Religion I beleeve she is her selfe and waits on none but God and Reason Secondly They are Innocent if a man in the Law of God had taken a woman Captive of the Gentiles Nation Deut. 21. v. 12. in the Warres of Israel yet he might shave her head and