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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96831	Beaten oyle for the lamps of the sanctuarie; or The great controversie concerning set prayers and our liturgie, examined in an epistle to a private friend: with an appendix that answers the paralell, and the most materiall objections of others against it. Unto which are added some usefull observations touching Christian libertie, and things indifferent.	Womock, Laurence, 1612-1685.	1641 (1641)	Wing W3338; Thomason E163_14; ESTC R4346	40,803	77

advantage to wrest ought therein contained to other sense then the Church of England intendeth nor any troublesome or ignorant person of this Church be able to take the least occasion of cavill against it Thus that oracle of wisedome And how should we thinke that service guilty of any known popery in King Edward 6. his time when wee find this clause in their Letany From the tyranny of the Bishop of Rome and all his detestable enormities from all false doctrine c. good Lord deliver vs. And although this clause was left out in Queen Elizabeths time perhaps for avoyding of scandall yet in one of the prayers of our publike Service f wee still pray unto God to root out that Babylonish and Antichristian Sect and to cut off those Workers of Iniquity Prayer for the 5. of Novemb whose Religion is rebellion whose faith is faction c. And surely a Liturgy that directeth us to pray thus carries not a Pope in the belly of it But I should rather incline to the opinion of Mr. Burton that the Jnnovation alteration Mr. Burtons Apol. and dashing out of some of the prayers of our Liturgy was a signe of some dangerous plots to change the Orthodoxe Religion established in England and to bring in Romish superstition in the roome of it And to him I shall joyn this opinion of Mr. Prin concerning this Booke of Common Prayer In his Anti-arminianisme Mr. Prin his Anti-Arminian Edit 2. wherein seven Anti-Arminian Orthodox Tents are evidently proved their seven opposite Arminian once popish pelagian errours are manifestly disproved to be the ancient established undoubted doctrine of the Primitive and modern Church of England So in the title of his book Then alleadging the Booke of Common Prayer saith In this Booke of Common Prayer established by Act of Parliament in our Church there are sundry passages to prove these severall Anti-arminian positions See page 21 22 23 24 25 26. And concludes thus you see now by all these premises that these our Anti-arminian not their opposite Arminian assertions are the apparent and resolved doctrine of our Common Prayer Booke composed by the first Reformers of our Church who concurred wholly in opinion with us Therfore they must needs be the undoubted the established the received doctrines of our Church Thus that learned man where I desire the Reader at least to beleeve Mr. Prin of whom the world is so wel perswaded that he is not guilty of the least tang of Popery I say beleeve him that those which composed our Com. Prayer Booke concurred wholly in opinion with us and therfore wee need not have a suspition that they give us Rats-bane in our prayers To him I may adde a Booke put forth since the sitting of this honourable Parliament which I pray God to direct and prosper by Fran. Taylor B.D. Rector in Clapham in Surrey He gives the Book of common Prayer the first place amongst the Authentick Records of the Church as he cals them 't is dedicated to Sir Edward Dering and beares this title The faith of the Church of England concerning Gods worke on mans will wherein he proves all these severall points against the Arminians out of the prayers of our Liturgy Gods omnipotencie in our conversion Gods speciall grace Gods worke in Infants Giving of internall grace to men The internall effect of grace The Purification of the heart The externall effects of grace Gods governing us Gods preserving us in godlinesse and from sinne The progresse of the Begenerate Gods grants Other proofes he might have produced for our own insufficiency as the Collect for the second Sunday in Lent c. and likewise for the confirmation of almost all our Doctrines against Popish Arminian errors And indeed neither our Homilies nor our Articles are so good so inviolable evidences of the Churches doctrine as her prayers for we see what glosses and Coments both Papists and i Sancta clara Arminians k Mont. can make upon those of the first sort to countenance their assertions but 't is not possible any man should so befoole us out of our devotions as to make us beleeve we did not understand the sense and meaning of our prayers And therefore it were good Christian policy to retaine our formes of prayer though it were done only upon those grounds upon which saith Smectymnus i Answer to the Remon pag. 7. set and imposed forms were introduced which was not saith he how truly let the defence of the Remonstrance witnesse untill the time that the Arian and Pelagian heresies did invade the Church and then because those Heretikes did convey and spread their poyson in their formes of Prayer and Himnes the Church thought it convenient to restraine the liberty of making and using publike formes And for as much as too much poyson may be vented this way and in the opinion of some hath beene and is in these present times I should thinke it would not bee amisse to retaine the use of this Liturgy amongst us that it may be as a standard to regulate the rest of our devotions This booke hath beene accused of swearing often though many that have as good eares and have beene as diligent observers of it as others could never heare it but I never knew that it had beene convicted of perjury before that the testimony of it should now grow invalid amongst us But whether it be fit that that which hath beene alleaged so often as good evidence for our Doctrine in Queene Maries dayes against the Papists in our owne times against Arminians and Innovators whether it be fit I say that this without any fault committed for its owne part should now be arraigned at the Bar of life and death I will not say as our late Soveraigne does m upon the frivolous suggestions of any light spirit but upon so weake an accusation and be as it were condemned before it can be heard speak for it selfe whether this be justice I leave to every wise and indifferent Reader to consider But for my part I must say Amen to that curse that hath beene lately sealed by so very great Authority * Babilons downfall published by order of the honourable house of Commons Cursed shall hee be that removes the ancient Land-markes and let all the people say Amen What is the ancient Land-marke of England but our Lawes and Religion which containes as well facienda as credenda and hath as well the Liturgy as the Articles and Homilies for her Boundaries and therefore if any man shall remove this Land-marke cursed shall he be of the Lord cursed and let all the people say Amen And although the Author of that Booke intituled Christ on his Throne n Case 6. p. 23. thinkes it enough to startle Christians as he termes it that this is an extract out of Romes Latine Service yet hee might remember how himselfe seemes to unfold that command given us to come out of

bread Now the God of all grace who hath called us into his eternall glory by Christ Iesus who also is able to build you up direct you make you perfect stablish 1 Pet. 5.10 strengthen settle you which is and shall bee the prayer of Your assured Friend and servant in Iesus Christ. L.W. FINIS An Appendix AND now by way of an Appendix I thinke it not amisse to set downe with what zeale and paines this Liturgy hath beene compiled with what thank fulnesse received and to what good purposes it hath been alleaged by good Protestants For the framing of it Wee read that those which were appointed by King Edward 6. and his Councell to compile the Common-Prayer-Booke Acts and Mon. printed Lond. 1631. vol. a. f. 660. had as well an eye and respect unto the most sincere and pure Christian Religion taught by the holy Scriptures as also to the usages of the Primitive Church * They did not make the Masse book their rule and it doth not symbolize so much with that Popish form as the Testament of Boza's translation doth with that of Rhemes and yet that is not a sufficient ground for us to dislike and reject it and so guided went on to draw and make one convenient and meet order rite and fashion of Common-Prayer and Administration of the Sacraments to bee had and used within this his Realme of England and the dominions of the same Who after most godly and learned conferences through the aid of the Holy Ghost with one uniforme agreement did conclude set forth and deliver unto the Kings Highnesse a booke of Common Prayer c. which being exhibited by the King to the Lords and Commons in Parliament Novemb. 4. 2 Ed. ann 1548. they considering the godly prayers orders c. and the altering those things that were altered and retaining those things which were retained in the same as also the honour of God and great quietnesse which should by the grace of God ensue c. gave his Highnesse lowly and hearty thankes and prayed him it might be enacted c. And page 667. Col. 2. lin 20. In an answer to those insolent demands of the Rebels of Devonshire against this forme of Religion the King saith thus Whatsoever is therein ordered hath been long debated and consulted by many learned Bishops Doctors and other men of great learning in this Realm concluded In nothing was so much labour and time spent of late time nothing so fully ended Now that you may not doubt of the aime of the King and his Parliament consider 1. the Kings sincerity and constancie in that speech to the Rebels moving against an act of Parliament pag. 668. Col. 1. What is our power if Lawes should be thus neglected Yea what is your safety if Lawes be not kept And for his piety wee read of his purpose to abolish popish Religion and reforme the Church according to the word of God a Mortuo Henrico Rege Angliae Edoardus ejus filius de consilio tutorum maxime Edoardi Ducis somersetensis auurculi sui ac Thomae Cranmeri Archiepiscopi Cantuariensis to tius Anglie primatis pontisiciam religionem abolere ecclesias juxta verbum deireformare statuit Orat de vita obit Pet. Marrytis at his first entrance to the Crowne and his speech Act. Mon. p. 667. Col. 2. lin 51. discovereth his zeale in the execution If any wise saith he we could advance Gods honour more then we doe we would doe it And that the Parliament was zealous to cut off both root and branch of Popery that not so much as any shadow or footestep of it might remaine Wee may collect from letters sent by b In hoc Parliamento nisi valde fallimur veram Religionem restituetis Divirum profectò concilium nos vna Deum rogannus omnes ut nevestigium quidem papisticae fecis in ulla parte Religionis quaecunque illa fuerit amplius residear Thetrue subject to the Rebell preface the whole Vniversity of Cambridge to the Lord Marquesse of Northampton And as for the divines intrusted with the composing of it you heard before out of the booke of martyrs they had respect herein unto the most sincere and pure Christian Religion taught by the holy scriptures And how this should become guilty of so much poperie now that was so cleere and innocent then I cannot imagine unlesse wee have more zeale more knowledge take more paines and have a better touchstone then they had to try it If we descend to Qu Maries dayes The Archbishop of Canterbury assisted by Peter Martyr not guilty of the lest graine of poperie and some other offered to defend the doctrine of the booke of common Prayer both by Scriptures and c Act. Mon. vol. 3. p. 18. Doctors It should have needed no great defence if it had been so popish as is pretended Calvin to the Lord protector of England Quod ad formam precum Rituum Ecclesiarum valde probo ut certa illa extet a qua pastoribus in sua functione discedere non liceat To which I might adde the approbation of Bucer Grindall c. d See the Defensive vindication pa. 5.6.7.8 And it should seeme Qu. Mary and her adherents could not sympathize with it for in her dayes the act by which it was authorized was repealed and that with no great contentment to the Protestants if we may beleeue Q. Elizabeth of blessed memory and her Parliament which tells us it was taken away in the fift yeere of the raigne of Qu. Mary to the great decay of the due honour of God In the beginning of the Act for the vniformity of Common prayer bound up before the Booke of Common Prayer and discomfort to the professors of the truth of Christs Religion Whereupon it was againe established by Act of Parliament And King Iames of famous memorie tels us concerning this businesse We found mighty and vehement informations such as those in these present times supported with so weake and slender proofes as it appeareth unto us and our Councell that there was no cause why any change should have been at all in that which was most impugned the book of Common Prayer containing the forme of the publike service of God here established neither in the doctrine which appeared to be sincere nor in the formes and rites which were justified out of the practice of the primitive Church Notwithstanding wee thought meet that some smal things might rather be explained then changed not that the same might not very well have been borne with by men Read the proclamation for Authorizing c. before the Booke of Common Prayer who would have made a reasonable construction of them but for that in a matter concerning the service of God we were nice or rather jealous that the publike forme thereof should bee free not onely from blame but from suspition so as neither the common adversary should have