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 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 but that this Book hath been so much idolizeâ— by the generality of men and offensive tâ— 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 't is 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 thaâ— 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 hiâ— 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 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 't is 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 I could never see any reason why any Christian should abhor or be forbidden to use the same Form of Prayer since he prays to the same God believes in the same Saviour professeth the same truths reads the same Scriptures hath the same Duties upon him and feels the same daily wants for the most part both inward and outward which are common to the whole Church Sure we may as well before hand know whâ—â— 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 daily bread 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 't is 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 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 here of the Author And
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 the things they stand in need of and are to beg of God 't is 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 't is 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 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 â—eâ—…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 Mâ—sâ—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 Godâ—… 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 'T is 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 2â—th Every one of you hath a Psalm c. but the Apostle observing that this begâ—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 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 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
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 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 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 So that from this hath been said 't is 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 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
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 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 't is 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 't is 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 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 't is 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 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 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 Sharpâ—â—s in his Symphonia Prophetaâ—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 1â— 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 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
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 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 Hereâ—â—on our Church lengthens our Prayers at times by the Litany and so that 't is hard to find where the concern of any one man is neglected yea and so well 't is 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 Eâ—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 â—ll the Divines then living shoulâ— 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 aâ—â— mentative way to be used in Prayer to prevail with God In which respect I preâ—â—â—e they challenge to themselves a more 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 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 't is 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 't is 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 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
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 vain-glory 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 Ye were not redeemed with corruptible things c but with the precious blood For every where our Liturgy owns with the Apostle there that wâ— 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 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 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-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 of God he understand the Nonconformists to our Church before the 〈◊〉 Rebellion or if he thereby means the rebellionâ— Army and their Chaplains then his Argument â—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 FINIS