towards men but towards God in reference chiefly to Church-services Divine performances and outward Ceremonies If such Right Honourable be presented before you you may easily know them as transgressors of the Law they are to be handled with all meekness senitive medicaments had best be prescribed for the curing of their distempers Let them alone my Lords this year also and we will dig about them inform them of the nature of things and they may by beholding our Order bring forth the fruit of obedience we must behold them as if our selves were also in the body In the other case Fiat Iustitia but in this Innotescat aequitas vestra Knowing Right Honourable that Ueritas parit odium truth begets hatred and hatred begets contention I come to your Persons as Preservers of the Peace desiring that this innocent creature that lately spoke in defence of your Honours because of your Laws and set its face against that calumny which though not personally yet virtually is cast upon you for being Instrumental in so publick a way for the putting in execution those Laws that have been made touching the using of the Service-Book that it I say might be preserved from hurt and freed from abuse I put it into your hands as into the hands of its Father for indeed you begot it through the Law I bore it through the Gospel the information and instruction of that sort of people that hath been deluded by self-seeking men robbing the Ancients of all glory that alone they might have the Kingdom next your Honours Order was the sole cause of my preaching and now publishing of these sheets Praying that you may be in Counsels prosperous and in peace glorious happy Instruments of Gods glory His Majesties honour this Kingdoms prosperity and this Counties Piety I Subscribe my self Right Honourable Lords and Gentlemen Yours to command in all things lawful WILL. ANNAND From my Study at Leighton Octob. 12. 1660. To the READER Courteous and Christian Reader FOR so in charity I am bound to suppose until the contrary appear and â—…e known Thou hast here in thy hand the summe and substance of two Sermons with some alteration preached October 7. At which time the Lord knows there was nothing farther from my thoughts than that ever they should have seene the light more or to have craved thy courteous acceptance in the Land of the living but to have them had lyen perpetually buried among the rest of their brethren in a Box oâ—… Coffin but there they had not long beene when they were awakened with the sound of a Trumpet Out of thy ingenuity aske me not why I appear in the world since I am not pleased though not ashamed to discover If thou beest not one of my Parishioners they were never ordained for thee entertain them as thou hast them without farther questioning me concerning them If there be any that snarle at my doctrine yet if they answer not the Arguments never like my Book the worse nor esteeme them the wiser for their so doing I am not ignorant that there are as great diversities in mens judgments concerning Books as there are in mens pallates concerning cheese If this small Tract relish not with thee let it alone raile not at it Others possibly may close a good dinner with it and go to their work chearfully having sanctified their meat by a holy using of a set forme of Prayer For thy encouragement know that my Book tells no lyes it sayes indeed that Common Prayer is lawful yea and proves it â—…oo I have a small acquaintance with Counsels and Fathers yet they are not brought in to witnesse to the truth pleaded for from which I was kept not only by my small standing in Controversies of this nature but chiefly from the opposite parties excepting against such witnesses The Authority of a Councel being equally regarded with them to that of the Conclave and to cite a Father were to cite 〈◊〉 Antichrist himself But from Scripture and Scripture reason it 's â—…averred that it is lawful for Gods own people to call upon him for mercy in a set form of Prayer which proofs if you accept and without prejudice entertain and hereafter acknowledge them as lawful to any though necessary for none And though thou never use a set forme thy self yet if thou condemn not them that do I have my end Give God the glory and the poor members of Christs Church thy charity thou shalt have his prayers at the Throne of Almighty God who is called W. A. PANEM QUOTIDIANUM HOSEA 14. 2. Take with you words and turn to the Lord and say unto him Take away all iniquity and receive us graciously so will we render the calves of our lips THis Prophet is the first of those that are called the lesser or the smaller Prophets not from their Authority which is equally great to the other but from their bulk and quantity wherein they are much less all of them together being but one Chapter longer than the Prophet Isaiah alone Some have noted that Isaiah in his single Book hath more verses than all the twelve smaller Prophets together Hosea receiving a Message from God according to direction communicates the Lords mind to the Church of Israel in this Prophesie three ways 1. By Types representing Israels sad condition by reason of Idolatry and Israels gracious restauration by reason of mercy Chap. 1. 2 3. 2. By powerful Sermons reciting their sins against God and predicting judgements from him from Chap. 9. to the 14. 3. By gracious and soul-reviving promises touching the future happy estate of that sinful yet beloved people throughout this Chapter In which the Prophet having set before their eyes the several and particular sins of their Kings Priests Princes and people and the judgements that God was resolved to send upon each of these for their so offending comes to perswade them betimes to break off their sins and shun heavy judgements by their speedy turning from their sin and returning to their God verse 1. assuring them that he hath not so farre yet shut up his tender mercy but that if they return he will heal their back-slidings and love them freely and refreshing them with his favourable presence will be like the dew and by his power sustaining them they shall flourish as the Lilly vers 3 4. And helping their infirmities in order to their so doing or Answering the Objections that they might make fearing the issue of their returning in as much as they might not know what Sacrifice God would accept or with what words he would be intreated he prescribes them to take words and these words Take away all iniquity and receive us graciously so will we render the calves of our lips In which we have these things observable 1. The Prophets Exhortation to the people Take with you words 2. His Direction of the people Say Take away all iniquity c. In his Exhortation there are these things observable 1.
him the enemy shall not exact upon him nor the son of wickedness afflict him And I will beat down his foes before his face and plague them that hate him But my faithfulness and my mercy shall be with him and in my Name shall his horne be exalted I will set his hand in the Sea and his right hand in the Rivers He shall cry unto me Thou art my Father my God and the Rock of my salvation Also I will make him my first-borne higher than the Kings of the Earth my mercy will I keep for him for evermore and my Covenant shall stand fast with him His seed also will I make to endure for ever and his throne as the days of heaven Psal. 89. 20. Let him that heareth and let him that readeth say Amen Answ. 3. This would take the practice of publick praying from the Church for the prayer of the Minister seems and doth according to this Argument stint the spirit in the people that heares Inasmuch as they are not left to their liberty but limited to his expressions which is equally a stinting of the spirit in the people as the Common Prayer is a stinting of the spirit in him and by consequence would take away the ever received Custom of praying publickly for the Churches of God Answ. 4. We that are strong ought to bear the infirmities of the weak and for a while pray for them and with them have patience it 's but a very little while for when you are in the Pulpit you have liberty only remember that of Solomon Who so walketh uprightly shall be saved but he that is perverse in his ways shall fall at once Prov. 28. 18. Object 3. Your Common Prayer begets a tediousness or creates a weariness upon the people through the great number of the Prayers that are to be read and such exercises are to be made delightful and not tyresome or tedious Answ. 1. Though there be many prayers in that Book yet they are but short prayers And how much difference is there between hearing twenty prayers in one hour if so many were read and hearing one prayer an hour long the one sure is as apt to breed weariness as the other Answ. 2. As for the number of the prayers that are in that Book it is to be surmised that they are so far from tyreing that they refresh the spirits of men short prayers seeming to say as the Levites Father-in-law Comfort thine heart with a morsel of bread and afterward go your way Judg. 19. 5. Answ. 3. A great measure of that weariness may be wholly prevented by the Ministers discretion To say no more remember that Gospel-precept Be not weary in well-doing and if thou be yet I counsel thee never to complain provoke rather to love and to good works Object 4. Set forms of prayer especially as they are said in the Common Prayer seem to breed a very great confusion in the Congregation so many speaking at once from one end of the Church to the other the one as it were hindering the others devotion Answ. 1. For all to speak at one time if all did speak breeds no confusion for they speak all one and the self-same thing Were there a diversity of words or gestures there might be a disorder but here all concurs to the speaking of that thâ—…t all know will be spoken of Answ. 2. This Objection takes away the high and holy Ordinance of Singing from all the Christâ—…n Congregations of the World for there all speak out aloud and in no Ordinance doth the Church on Earth come rearer to the Church in Heaven than in this and yet there is no confusion but all things are done in decency and in order But this is nothing the singing of Psâ—…lmes having been as greâ—…t offence to some of them that make this Objection as the Common Prayer it self ever gave Object 5. There seems to be many vaine idle and it is to be feared sinful repetitions in your Common Prayer as Lord have mercy upon us Christ have mercy upon us and Glory be to the Father c. which gives cause to suspect the lawfulness of its use Answ. 1. How often would you have it done and at what number would you stand according as the Lords Prayer which is often used in our set Forms of Prayer was by you thrust out of your Houses and as farre as you were able out of our Churches so in all probability would you use Glory be to the Father But Lord have mercy upon us Christ have mercy upon us we have left undone those things that we ought to have done Answ. 2. The oftner they be said they are the likelier to be heard Our Saviours asking thrice for one thing did show the vehemency of his mind to receive the mercie he was then asking To him that knocks shall be opened and the oftner we knock we show the eagerness of our desire That Widow in the Parable Luke 18. 3. came with a blunt request Avenge me of mine Adversary a Petition without much Rhetorick to set it forth yet her continual crying made the unjust Judge at last to Answer her suit And shall not God Answer his own elect that call day and night unto him Answ. 3. If this be granted we shall lose out of the book of God one whole and entire Psalm viz. Psalm 136. for in 26 verses 26 times For his mercy endureth for ever is repeated It was well that those men were not by when the Psalmist composed that Psalm doubtless they would have been earnest to have stinted the spirit and have informed him where he had done amiss Paul was something out of the way for in writing of the first ten verses of 1 Cor. 1. he hath the Name of Iesus nine times repeated but we have not so learned Christ for if with the heart men cry often though with the same words they are like to speed as well as he that alters his expressions as he changeth other Object 6. There are several Oaths and that grievous ones too that you speak as it were blasphemously uttering in your prayers that that breaks Commandments especially in your Letany where you swear By thy Agony and bloody sweat By thy Cross and Passion By thy precious Death and Burial c. Answ. 1. It is to be wondered how the Apostle Paul hath the confidence to say Heb. 10. 39. that he is not of the number of them that draw back into perdition but of them that believe â—…o the saving of the soul since in the very next Chapters he according to this goes smoothly on in swearing a great many times together For thus he sayes By faith we understand that the worlds were framed by the Word of God By Faith Abel offered up a more excellent sacrifice than Cain By Faith Enoch was translated and so fifteen times over Reader if this Objection were prosecuted as to take either that prayer away or cancel this Chapter out of the Canon
offer the calves of his lips 2 Sam. 7. 17 18. and danger of drowning made the Disciple run hastily to Christ. Yet there are ordinary seasons wherein the Church goes frequently demanding or begging mercies which are not only commonly asked but commonly granted and they are either 〈◊〉 1. Spiritual mercies As for forgivenesse of sin for having our Covenant and interest in Christ renewed to us for having our corruptions subdued in us for his Fatherly love to shine upon us and his Spirit to remain with us 1. In a way of Direction 2. In a way of Information 3. In a way of Consolation until the day of our death and dissolution 2. Temporal mercies As for our daily bread to be given daily to us to be content with whatsoever portion doth befall us that he might ever blesse the fruits of the earth unto us that he would blesse the work hath been practised by us and the calling he hath chosen for us Coming daily unto God for those mercies that we daily want there must be a reason given why God should at the thrice coming grow weary of our prayers or loath our petitions purely upon the account of his hearing them twice before or I shall believe that coming daily for those mercies I may dayly begge them in the same expressions since it is the holinesse of the heart and not the nimblenesse of the tongue that makes prayers accepted in the Court of Heaven or made welcome before the face of God 3. Argum. Set forms of Prayer seeme to be lawful from the common practice of the most eminent persons that in all ages have been acquainted with the mind of God Who can know Gods mind better than those who were his friends Who can know Gods thoughts better than he that came out of his bosome Ioh. 1. 18. We shall find in the Institution and Gubernation of Churches set forms enjoyned and practised by God and his people 1. Under the Law by the Priests of God at the appointment of God the Father Numb 6. 22. Where God giving Lawes for the inbeing of that National Church which he was then instituting viz of the Jewes Thus saith God Aaron and his sons shall blesse the people on this wise The Lord blesse thee and keep thee the Lord make his face to shine upon thee and be gracious to thee the Lord lift up his countenance upon thee and give thee peace a most exact pattern and form of prayer which the High Priest must use in the audience of the Congregation wherewith and in which words they are constantly to blesse or pray for the people whence ariseth the custom of Ministers under the Goipel to blesse the people in the like form of words before the dismissing of the Assembly he that reads this and observes it may call it a Common Prayer made by God to be commonly used by the High Priest in his service and worship 2. It hath been practised and enjoyned by the Saints of God under and after the Law at the permission allowance of God as 1. By him whose heâ—… was most like to Gods own heart even David of whose prayers and Psalms we read so often concerning his sending them to the chief Musician to him that excelleth that they might be sung in the Temple which to all the people yea to the prieâ—…s themselves was set formes of Prayers and we know that even God pleased to communicate himself in the Sanctuarie and Temple in which they were sung in extraordinarie wayes and manners to the people particularly 2 Chron. 5. 13. 4. Where the Priests singing the burthen of the 136. Psalm The glory of the Lord â—…lled the house of the Lord so that the Priests could not stand to minister before him 2. By him whose life was lengthened out by God even Hezekiah Like him there was no King in Israel before neither was there any after him having a lease of his life granted him at his praying After his coming to the throne of the Kingdom he immediately went about the settlement of the Church which at that time was in great desolation through the impiety of King Ahaz and having cleansed the Temple and the offerings which the King commanded should be made for a reconciliation with God for all the people and having appointed the Levites to stand in the house of the Lord with their Psaâ—…eries and Harps he and his Princes by his royal Prerogative and their Counsels commanded the Levites â—…uch power have Magistrates in Church affairs to sing praise to the Lord with the words of David and of Asaph the Seeâ—… not leaving them to their own abâ—…lities nor parts and as obedient subjects to their Soveraigns command they sang with joy and gladnesse bowing down their heads and worshipped 2 Chron. 29. 30. And indeed in all lawful things what pleaseth the King ought to please all the people the words of David and of Asaph was without question a set form to the people and to the Priests likewise who might have abilities and parts of their own to furnish them with matter for praising the Lord after their own mind and pleasure but Hezekiah and the Princes commanded otherwise and these held it their duty to give obedience After the destruction of the Temple and after the Babylonish captivity at the building of the second Temple we shall finde by Zerubbabel that dear Saint of God the use of set forms Ezra 3. 11. But 3. Set forms are enjoyned by God the Son in the time of the Gospel Luke 11. 2. in which place the Apostles urging and desiring our Saviour according to the practiâ—… of Iohn to his Disciples to teach them to pray that they might not be behind Iohns followers in serving who were so farre before them in a master our Saviour though he had not given them the Holy Ghost yet charges them when they pray to say Our Father c. which we are no more to doubt of its being done by them or said of them than we are to doubt of their baptizing in the Name of the Father Son and Holy Ghost though â—…ead of neither Surely Christ knew the mind of his Father to the full even in this point of a Set Form since the fulness of the God-head dwelt bodily in him Col. 2. 9. And indeed by them who are set against Set Forms this Set Form of our Saviours is set aside sure upon no other account since it is Scripture but because it is a Set Form Proud Souls who by a counterfeit humility before God would thus affront the Son of God by casting out this savory Prayer as unsavory salt because it is a Set Form as if their own extemporary ejaculations were better worth hearing than that that is composed by Christ and recommended to his Church upon deliberate meditation But verily verily for all their arrogancy wherever the Gospel shall be preached throughout the whole World that prayer that he hath made shall be used for a memorial of
say that the Spirit came at once upon all in one way and prompted them all to one kind of words were to affirm That all the people were or had been Prophets a thing hard to be proved and harder to be believed It was certainly a set Form composed by Moses and sung in parts by all the people as in our Congregations now It was also sung by Miriam and the Women and that in Dances too which is an evident token or sign that a set Form is lawful for Miriam was a Prophetesse Uerse 20. The third Witness is 3. David a Saint of God in that forementioned place 1 Chron. 16. where after that godly King and Kingly Prophet had brought to his own House or City the Ark of God and put the Church in Order he composed a prayer to be used by the people which he put into the hands of Asaph Uerse 15. and in the close of it enjoyns by Divine instinct and Royal Prerogative the people to say Save us O God of our salvation and gather us together and deliver us from among the Heathen Uerse 36. In the mouth of these three Witnesses let this Truth be justified SECT II. HAving seen this kind of prayer briefly stated we come now to the lawfulness and reasonableness of its use In all our actions there are that would have us answer these three questions to our selves and then to proceed according as the answer is made The Questions are these 1. An liceat whether it be lawful for the substance 2. An deceat whether it be proper or becoming the party that performes it And 3. An expediat whether the thing to be done be expedient for him that goeth about to do it We shall ask these questions concerning this kind of Form It 's clear that we are bound to pray but whether in this or that gesture in this or that habit or in this or that kind is not so clear but that a set form is lawful appears by these following Arguments Argum. 1. From that competent and sufficient supply which it brings in against those general infirmities that are generally incident to the Common sort of Christians in their approaches and addresses unto God The Church of Christ was never nor is not now without them that were weak and without them that were infirme and acording to the Churches infirmity the Almighty suits his power his love his grace and bounty to babes he allows milk to men of age he affords strong meat All Christians cannot swim through the turbulent sea of their inward corruptions nor outward temptations without the help and assistance of such soul-saving bladders neither are all able to runne some must have crutches even to sustaine them in walking in those wayes that are called holy At all times the heart of man is unwilling to do good and like the wild Asses colt strives most when it is held in by the bit and bridle of good and wholsome Lawes but most desperately deceitful when it is brought before God in prayer then the best men are aptest to be distracted and the weak Christian hath his hopes of being heard almost extinguished before he be upon his knees through that inability and unfitnesse that he knows to be in himself at all times and especially in that time which makes God oftentimes go without his service and it is to be feared the poor creature without his blessing There are three common infirmities attending the common sort of Christians and a set forme of Prayer brings in and furnishes him with sutable helps against them as 1. It furnishes him with elocution against his barrennesse There are that have rational souls within them and yet in a common discourse appear as it were without reason not being able though in things within their own sphere to frame or find out words to cause their minds to be understood to the eares of him with whom they so discourse How shall they then be able to speak to the Lord or for to cause the Almighty I speak after their thoughts who is a wise God to understand what they would have of him being confused within and remaining mute without Now a set forme of Prayer puts words in their mouths layes them before his eye whereby he is able in all humility to let God know the wants of his soul at least in the lump or in grosse knowing that God is able to explain to himself the particulars of his misery and in his good time to give a happy answer to those very words which in sincerity be put up unto him 2. It furnishes him with promptnesse against his dulnesse There are many Christians even out of love with their own prayers through the often breaking and dis-joynting of their most servent Petitions because they cannot pray smoothly and readily they are apt to neglect prayer wilfully and constantly Now a set forme brings a sutable help to this malady giving them such light that promptly and readily it causes them to make their requests known to him who without a hearty asking hath not promised to give and without this help they would not have boldnesse to ase supposing that because they love not such prayers neither from themselves nor others that God loves them not when he hears them from others or themselves 3. It furnishes him with knowledge against his ignorance The members of the Church are not only at a losse in not knowing how to pray but sometimes what to pray for they are ignorant possibly of the necessity of asking the Kingdom of heaven first if they would be answered in those things that concern the Kingdom of this world Matth. 6. 33. They may forget or do not reckon of the afflictions of Ioseph they know not how to frame or methodize their prayers and because they were never learned suppose they shall never be heard so in a slothful way sitting down ceasing from duty concluding that ignorance will excuse them at the last and therefore it may excuse them at the present Now a set form teaches them distinctly how to pray for all men for Kings and what blessings they want for Ministers for all Governours for all that are in affliction when to call for the graces of the spirit how to enlarge upon sin original how and by what circumstances to aggravate sin actual all which being known may make them delight in that duty which by reason of ignorance they are afraid of lest a curse and not a blessing follow and attend their imperfect and ignorant supplications which fear is taken away by their taking with them words 2. Arg. Set forms of Prayer appear to be lawful from those general mercies which commonly and generally are craved by the Saints and members of the Church of God Sometimes upon special occasions and sudden and unexpected providences the Saints with all diligence betake themselves to Gods throne as the Lords promise to David concerning the building his house made him presently to go and
we might say with Solomon that one sinner destroys much good Answ. 2. Reader when thou desirest to be delivered from the power and rage of sin by Christs Passion and to have thy heart cleansed by the coming of the Holy Ghost as St. Paul had his Tit. 3. 5. a Christian hearing thee will charitably suppose that thou art praying however he will never suppose that thou art swearing Answ. 3. It were worth our enquiring to know if these men do desire or pray to be delivered from Christs death since they are angry with us for desiring to be saved by it and if they do so then to know unto whom they make that prayer and I shall beseech God that it may please him to forgive our enimies persecutors and slanderers and to turn their hearts Deal not with them O Lord after their sins neither reward them after their iniquities Obj. 7. Besides your Oaths that are in your Letany there is a Prayer that our hearts cannot say Amen to for it is or seems at least to be very sinful The Prayer is this That it may please thee to preserve all that travel by land or water here we pray for Thieves Robbers and Pirats which ought not to be done All Women labouring of Childe here we pray for all Whores and Strumpets All sick persons and young children and to show thy pity upon all prisoners and captives here we pray for all the damned souls they being in prison and for the devils they being captives Answ. 1. The heart of man is deceitful above all things and desperately wicked who can know it Jerem. 17. 9. T is Domine bonus ego malus tu Pius ego Impius tu sanctus ego miser tu justus ego injustus tu lux ego eoecus tu vita ego mortuus Blessed is the man that watcheth alway From all blindness of heart from pride vain glory and hypocrisie from envy hatred and malice and from all uncharitableness good Lord deliver us Answ. 2. As we are to have no communication nor communion with Devils so neither are we to make supplication for them But we are bound to remember them that are in bonds as in bond with them and them that suffer adversity as if we our selves also were in the body Heb. 13. 3. The Whore her self when she is in labour ought to be prayed for though if you had not more of the Serpent than of the Dove you would not see her at all in this prayer So is a Thief also though he were going to be hanged for stealing or a Murtherer for Murthering and if the Lord will bless all that travel by Land and Water with his grace there will be no Robbers It is the desire of the Church That all Israel both temporally and eternally be saved Why dost thou condemn her for her charity Qualis unusquisque intus est taliter judicat exterius Kemp. True Christian charity thinketh no evil 1 Cor. 13. 5. Object 8. There are according to those directions given you concerning the reading of Lessons several Chapters to be read out of the Apocrypha in the Congregation where nothing should be read but Scripture Answ. 1. Should nothing be read in Churches but Scripture where then should we read Briefs Proclamations and Pattents for Collections which are appointed to be read in publick and upon the Sabbath-day too than which nothing doth more usually occurre and nothing less spoke against And yet if men did not delight in Controversies they might perceive that the Reading of those Chapters is left to the Ministers discretion Answ. 2. Sâ—…int Paul commanding the Colossians Col. 4. 16. to let his Epistle be read to the Church of Laodicea commands them withal that they reade in their Church the Epistle from Laodicea which Epistle not being Canonical yet appointed by that unerring Apostle to be read in the Church proves the weakness of the Objection against Apocrypha for not being Scripture Answ. 3. There is a Calendar prefixed before the Book of Common Prayer and amongst the Lessons appointed for every day of the month there are some 30 Chapters out of the books of Wisdom Tobit Iudith Baruch and Ecclesiasticus to be read In the books of the Apocrypha there are many falsities much non-sence things that agree not with Scripture and many things that agree not with it self Whether the Chapters that are appointed to be read contain in them any of these I have neither purpose nor leasure to search yet since most of them are out of the books of Wisdom and Ecclesiasticus we shall suppose the best but suppose the worst there is none to be read or at least no great fear that their reading will do much hurt except the people will repair whether their Minister will or no twice every day to their Church or Chappel to hear service that which I see no great reason for Ministeâ—…s to be very much afraid of For if the people do not so come they are not obliged to heed that Calendar Answ. 4. There is a Calendar prefixed before the Book of Common Prayer wherein the Lessons that are appointed to be read every Sabbath-day throughout the year are set down and in that there is only the first Chapter of the Book of Wisdom to be read wherein there is nothing but what favours of good so that according to the Common Prayer throughout the whole year there is but one Sunday that hath Apocrypha ordained for it and that is Whitsunday unless the Sabbath fall upon a Feast and that may bring or make a small alteration Many fear that the reading or hearing of Apocrypha in their Churches may do much hurt The first Chapter of Wisdom which is all cannot do hurt There is about this a great noyse and but small cause Answ. 5. There are two things that usually Ministers do in Churches 1. To observe Doctrines and 2. To exhort to Manners for observing and confirming of Doctrines the Scriptures are only to be used Article 6. of the Church of England For exhorting to manners Poets Heathens Philosophers are frequently cited there being in such Writers excellent documents and examples perswading to goodness and to a good life and for this the Apocrypha is appointed to be read viz. for exhortation to manners not confirmation of Doctrines Art 6. of the Church of England And indeed to me it is equally a sin to cite or speak sentences out of Seneca the Heathen in a Pulpit upon a Lords day or any other moral Author which is frequently done as it is to speak or read sixteen sentences of Philo the Jew or whoever was the Author of that book of Wisdom or Ecclesiasticus albeit it were oftner done Answ. 6. When you say that Apocrypha is not to be read I suppose you mean because it is humane inventions not the Word of God It is to be known that no more are Ministers Sermons there are in Sermons mens wit or invention exercised inframing Arguments in
it can as easily be replyed they wear black To conclude the Cross in baptism is a sign at that Sacrament yet not Sacramental but Historical not of our Covenant with God but of our profession towards men all that belongs to that Ceremony being spoken unto the Witnesses as is clear from the words in the Liturgy Answ. 3. It is to be hoped and desired that the Governors of our Church by their meekness and careful respect to tender consciences really such will in establishing Laws make their moderation to be known to all men As touching the use of God-fathers or witnesses at Baptisme something may be said for them if the Common Prayer should bring them in Not to insist upon those two faithful witnesses chosen by the Prophet at the naming of his son Maher-shalal-hash-baz Isâ—… 8. 2. from which practice some have concluded the Antiquity of witnesses he seeming to practice that as done by others in the like case in regard he gets no Commission from the Lord so to do when by Anticipation Maher-shalal-hash-baz was named Neither shall we speak of the Primitive persecutions which caused the first Christians to baptize their Infants by Witnesses undertaking or promising for the Child upon the supposition of its Parents death or banishment by the Heathenish Tyrants Witnesses may be kept up 1. For the upholding of Charity Peace and Concord among Christians it may be a means to keep three or four Families in unity 2. To make every one careful for the good of each other for besides the care that God and nature lays upon the Parent the witness hath upon him a necessity of doing good according to his power and by passing a promise for him as Guardians for their Wards become a father in God 3. We know not what persecution or affliction may befall the Parent and in that regard Witnesses may be of good use as in the Primitive times If it be objected That the promise is made but never cared for and made often but impossible to be kept if that should be enjoyned that is in the Common Prayer for who can promise that the Child shall forsake the devil and all his works c. It may be replyed 1. That if they make it and make no conscience of it they are worthily to be blamed yet some may be the more râ—…miss in regard of the Parents care and it is often known that many times the Child is better for its Witnesses both outwardly and inwardly blame them that fail but blame not the thing since to many it is a cause of much good and might be to all 2. There is in this promise a limitation tacitely implyed as well as in all other promises of this nature the limitation is quoad possum i. e. as far as I am able which must and is necessarily to be understood If it be present with us admonition if it be poor and we able in some sort education if absent from us hearty supplication may be made for it and given by us upon the account of that relation that it is to us 3. I have heard and am prone to believe that the duty is incumbent on the God-father no longer than the Child comes to the years of discretion or at furthest no longer than the party is unmarried If it be a woman her husband is then to dwell with her according to knowledge and she forsakes Father and Mother If a man being educated and brought up in the Christian faith he himself is bound to keep in it and the Surety or Witness hath performed his condition Yea the natural Father hath a clear conscience if he doth this whatever falls out after so that there is not so great cause to fear the coming again of this practice as some would make and suppose And whereas it is said that the Minister may make and cause the Witness to lye at Baptism when he makes him to affirm that for himself he forsakes the devil and his works when the contrary by the Witnesses life appears We say that there is a twofold forsaking of Satan first by outward profession and by holy conversation if the latter be not performed blame him there shall be none received as a Witness that denyes not the former and in that sence it is no lye but a truth themselves that make this Objection being Witnesses As for that Ancient Ordinance of the Church called Confirmation or Imposition of hands by a Bishop upon the heads of such young Children as are trained up in the rudiments of the most Holy Faith how shall it be spoke against For as in the first times of the Gospel Christians received the Holy Ghost by the laying on of the hands of the Apostles which miraculous gift ceasing Christians came to the Bishops as their Successors by whom after they had given testimony of their faith and knowledge they had prayers made unto God for them with the laying on of their hands that he would more and more bless them and confirm them in that faith whereof before him as his servant they had made profession and that they might stand out against all opposition they meet withal in this life and in the end of their dayes they might obtain the end of their faith the salvation of their soul. Let me never fear that the Common Prayer will bring in this in the least since the effectual fervent prayer of a righteous man availeth much Jam. 5. 16. The practice or injunction again of Holy-dayes fears some surely to set apart dayes for the Members of Gods Holy Church to meet and hear Gods holy Word and receive if so ordered his most holy Sacraments cannot be spoken against by any that knows what it is to fear God That of the Apostle Ye observe dayes and months and times and years Gal. 4. 10. makes nothing against the observing of the Feast of Simon and Iude nor the 5th of November since we lay no necessity of Salvation upon either We may be brought to keep those dayes in Commemoration of the Saints names that we may be taught the imitation of their vertues Three things we owe the Saints departed 1. A keeping a memorial of them in a godly manner 2. A giving thanks to God for them and the benefits we received by them 3. An imitation of their graces meekness patience perseverance c. with which they came to the glorious inheritance and therefore we keep their dayes as the Epistles and Gospels appointed to be read in their days do plainly show Not to speak of that Relaxation and Liberty which to Servants is Granted by Law when perhaps their Churlish Masters would Deny them Liberty without Reason And if any think that the observing of such dayes as the fifth of November be a superstitious observing of times they must blame good 〈◊〉 for instituting of Purim and the Generations after him for observing of them Esther 9. 26 27. As for the bowing at the Name of Jesus if Authority command
a man to yield to the Civil Magistrate all obedience and so soon as the godly man is stubborn so soon I may call his godliness into question for that is as iniquity and idolatry 1 Sam. 15. 23. Answ. 3. Were there fewer godly Divines did it then there does yet know if recriminations and calumniations could or should carry it to say no more the Common-prayer hath the better end of the staffe Object 16. It is to be supposed and by what hath been formerly done rationally suspected That the Common-prayer is cried up by Ministers because it helps them oftentimes to spend the time away without the trouble of preaching and certainly it will make Ministers lazy Answ. 1. You have read who it was as I suppose that was formerly and now is the Accuser of the Brethren Revel 12. 10. Answ. 2. It cannot make them lazy in the Church it being alike to read loud out of a Book and to speak high without a Book it equally spends the lungs and wearies the body Answ. 3. It is well that you would not have Ministers idle but yet remember they were Egyptians that called for work for the full tayle of Brick and yet would give no Straw that the work might the more chearfully be done and the Brick the more easily made up see Exod. 5. 16. Ministers through poverty may be oftner abroad than at home and necessity may keep them from their Study when themselves could wish they were at their Book it may be Lord not thy Servants by thy own people are in the fault It went ill with Israel and it was bad for the Levite who otherwise was to have a comfortable subsistance when he left Bethlem Iudah to sojourn where he could find a place Blame him not altogether that he waited not nor gave attendance at the Altar Iudg. 17. 6. It 's sad to see him that should use Hospitality to others taking Almes from others but this is the case with many upbraid them not therefore neither call them idle God himself will oblige no man to work in his Vineyard without a reasonable allowance having now a King in Israel and such a One as is touched with our Afflictions we hope to see the Breaches of Zion as well as the Ruines of the House of David repaired that the foul mouths of foolish men may be stopped railing against the Ministry for their laziness or idleness or looseness when necessity is the usual fore-runner of them all it was that that made the Levite suffer himself to be consecrated a Priest to a graven or molten Image but it was when there was no King in Israel Judg. 17. 6 7. Stand still and see the salvation of the Lord. Answ. 4. It is not good to be surmisers of evil We hope to see such Rulers and Governors in the Church as shall see the Ministers of the several Congregations to give and that in due season to their people what the Lord hath delivered unto them if they should forget that curse that befalls such who preâ—…ch not the Gospel SECT VIII HAving thus gone through the several Heads proposed in the beginning touching the lawful use of a set form of prayer to make some use and improvement of all Christian Reader I would have thee 1. Not to stick at a set form of prayer especially in private We ought to grow in grace and go on to perfection though set forms be lawful yet imagine not they are necessary those whose weak and infirm parts cannot carry them forth into a fluency and promptness of Language may use Crutches and so I take the generality of people aâ—… this time to be and suppose it requisite for them to use such helps but yet to stick at them is not good we must not be always children neither are we to remain babes in knowledge 2. Wherever thou prayest in a set form let it not be in a formal way Let thy heart be upright with God whilst thy lips speak unto him 3. Judge them not that pray in a set form God is the sâ—…me God still and his ears are not taken with the variety of the 〈◊〉 of a man but his eyes and his mind with the reality of 〈◊〉 thoughts of a man Obj. 17. In all the Common Prayer throughout the directiâ—… usually given to the Priest the Priest shall do this and the Priest shâ—… do that and there the Priest shall do the other thing which smells highly of Popery might not the word Minister be inserted that being the word now for the preachers of the Gospel and not Priest which was a word used of old for the Sacrificers under the Law who are abolished and now used only to express those Superstitious persons that wait at the Altar of the Church of Rome and therefore to be shunned by us who decline such practices Answ. 1. If the word Angel had been as often used in the Common Prayer as the word Priest in all probability it had been equally offensive though often used in the New Testament and signifies a Pastor Teacher or Bishop in those places which the word Minister always doth not do The word Minister is in the Original the same with Deacon and holds out both male and female a waiter at a Table or serving man as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vulgar Latine reads Dicit Mater ejus Ministris His Mother said to the Ministers or Servants John 2. 5. so Phoebe is called a Diaconess or Minister to speak after that manner Rom. 16. 1. so in several other places 1 Tim. 4. 6. Ephes. 6. 21. Now the Office of a Deacon is to minister about almes deeds or works of charity or mercy a work which is somewhat lower than to intercede directly for the people to God which is the direct Office of the Priest or Elder for so Priest signifies coming from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Elder 1 Tim. 5. 1. Answ. 2. Though the Papists use the word Priest to signifie their Teachers it can no more induce us to be ashamed of that name than the Priests of Baal or Iupiter or of Uenus could make the sons of Aaron to disown that Title of Dignity Answ. 3. We shall find the Scripture use the name Minister to the Legal Priests and the Ministerial duties receive the names of 〈◊〉 legâ—…l Sacrifices by the Apostles of the Gospel which may hold out the lawfulness of this expression as in Ioel 2. 17. the Priests are called Ministers Let the Priests the Ministers of the Lord wâ—… between the Porch and Altar and so Ezek. 46. the same persons â—…hat are called Priests in the 20 verse are called Ministers in the 24. verse from both which I infer that the Lords Priests are Ministâ—… and the Ministers of the Lord are Priests taking Minister in the sence that the Objection would hâ—…ve it And again the Ministers under and of the Gospel are said to give sacrifices when they offer up the calves of their lips as