Fides Catholica, or, The doctrine of the Catholick Church in eighteen grand ordinances referring to the Word, sacraments and prayer, in purity, number and nature, catholically maintained, and publickly taught against hereticks of all sorts : with the solutions of many proper and profitable questions sutable to to [sic] the nature of each ordinance treated of / by Wil. Annand ...

SECT. VII. Questions Resolved.

• Quest. 1. Whether men by Industry may obtaine a promptnesse in prayer.
• Quest. 2. Whether the wicked be bound to pray.
• Quest. 3. Whether the set forms of prayer used by law in the Church of England, be lawfull.
• Quest. 4. Whether there be not vaine repitions in those formes.
• Quest. 5. Whether it would be convenient to altar any part of those formes.

Quest. 1. Whether men by Industry may obtaine a prompt∣nesse in prayer.

This question taketh its rise, from the practise of those igno∣rant pretenders to the spirit of prayer; whose devotion in a great

2.The external forme which consists in the gestures of the body must be considered, God will be worshipped with the whole man, that is both soul and body.

We have them that pretending to inward worship, will not give God outward service; but we shall find the Saints both in the old and new Testament using their bodies in this duty of prayer, both in the generall and some particular parts of it.

• 1. The body in general, and that in different gestures, as pro∣stration, Numb., 16.22. Kneeling, Acts 20.36. Standing, Luk 18.13. Lying, Isa. 38.12. (a) Sitting 2 Sam. 7.18 leap∣ing,* 1.1 Act. 3.8.
• 2. We have some particular parts of the body exercised in this ordinance in a particular sort, as the head, eyes, hands mouth or tongue.
  • 1. The head, and that bowed down, 2 Chro. 29.30. noteing the reverence they bore to him in their hearts. It is also called a bowing with the face, and once was done so low as the very ground of the pavement, 2 Chro. 7.3.
  • 2. The eyes and they, sometimes cast down, Luk. 18.13. noteing humility, and sometime cast up, Iohn 12.41. noteing, faith.
  • 3. The hands, and they spread abroad, noteing fulnesse of grief, Ezra. 9.5, and also fulnesse of joy, 1 King. 8.22, holding forth anger to throw a way the thing prayed against, and a desire to receave the thing prayed for.

  Again the hands are lifted up, noteing zeal of Gods glory Psal. 63.4. and sincerity of heart, Lam. 3.41. In praying and noteing an appeal to God inswearing, Gen. 14.22. Dan. 12.7. further they finite some parts of the body at the breast, noteing sorrow, Luk. 18.13. as the thigh noteing shame and guilt, Iere. 31.19.

• 3. The tongue: this needs no proof it is so clear and so com∣monly known.

And was there not a cause, to use the severall parts of the body in his service; did the Saints do this without a reason?

1.The body is Gods as well as the soul, it is a creature

measure, consisted in hums, and haws, way faces, and strained words, not being prompt in their extemporary deliveries, which to a voyd, and that the weak Christian may have where with to expresse himself in a prompt and decent manner, let him practise those known following rules.

• 1. Be observant of the providences of God to themselves or others, that they ether know, hear or see, this evil befalling now upon such, and this good being given to others, our own deliverance in such a danger, and anothers being left in the same danger; will afford abundance of matter in prayer.
• 2. Be studious of the Scriptures of God, by observing and heading the promises, threatnings, and passages therein, a great furtherance shall they be to him that intends to go to God by prayer.
• 3. Be often in the pactise of prayer. In this use may go a great way, and bares a great stroake, men that have great parts may lose them by not useing of them, and they that have small parts with exercise, may abundantly improve them.
• ••. Be frequent in examinings the turnings and windings of the heart, the vanity, and folly and wickednesse that lodge therein, will bring in great store of provision to that part of prayer, Con∣fession.
• 5. Be strengthening the heart in the doctrine of faith, this will make a man bold, confident, which will also make him prompt and fluent.
• 6. Be studious in reading practical Divinity which treasures the soul with abundance of found knowledge, and that affords matter of meditation, and that again in prayer is brought forth with abundance of advantage.
• 7. Call upon God for the Spirit of prayer, not that I mean thou shouldst desire the spirit imediatly to act upon the heart and mind, and then upon the tongue, (as some fond ones in those dayes) for it may be aquestion whether that prayer would be lawfull, in regard that whatever is sayd upon that ground is equall to what was delivered by the Apostles, and equally bind∣ing

• the whole Church of God, and to be a rule and canon of faith to all that hears thee so pray, and Indeed some mens zeal in calling up a spirit of prayer, gave breath to their Impu∣dence who pretended a spirit of preaching; which spread so farre that even womens preaching hath been taught to be as Infallible as St. Pauls, and their sayings to be received under the pain of damnation, as well as the sayings of our Lord.

By the Spirit of prayer therefore we understand two things.

• 1. The spirit of Justification, to sprin le the soul of Christ. of sanctification to wash away all uncleannesse, called the wash∣ing of regeneration, Tit. 3.5. which spirit wherever it is, is ac∣compained with a desire to pray, and disposeth the soul to pray, though it were but in groans, and wishes, Rom. 8.26. and by ob∣serveing the rules before given, having obtained this gift, the soul may not only gro••ne, but speake unto God its de∣sires.
• 2. The graces of the spirit, or fruits of the Spirit, as Faith, Humility, Charity, &c. with whcih graces whosoever prays by the spirit, and the humble or faith∣full soul, shall by putting in practise the rules before given make known their humble and faithfull petitions with good, apt, orderly and found words, as well as with unseigned lips.

Quest. 2. VVhether the wicked be bound to pray.

That none are exempted from this duty but that it is to be performed by all, good or bad, wicked and prophane, by the sound Christian, and by the formall Hypocrite, p∣peares.

• 1. The duty of prayer is as large and as universall as that of reading, hearing, &c. therefore to be practised by all.
• ...

• 2. Prayer is a converting ordinance. It is a meanes appoin∣ted for the obtaining of pardon of sin of the Holy Ghost, of drawing nigh unto God, and therefore no sinner exempted from it.
• 3. The neglect of prayer is charged upon them as a sin, Psal. 14.2. Psal. 10.4.
• 4. The consciences of wicked men accuseth them when they have not prayed.
• 5. God hath sometimes accepted the prayers of very wicked men, even of them that have sold themselves to do wickedly, 1 King. 21.27.

Quest. 3. Whether the set forms of Prayers used by law in the Church of England be Lawfull.

Before this question be directly answered we shall premise a few things.

• 1. That the book of Common prayer had never been defen∣ded in this nature, but that the crossnesse, and peevishnesse of hot spirited men, and passionate writers hath so defamed the the thing it self, and also the users of it, that it appears to be thought by them a sin unto Death, Publickly, or privatly to own it in the Church.
• 2. That this defence doth not at all imply its necessity. I am perswaded the Church of England might stand without it, and may stand in purity by it. Unifomity is necessary for the well∣being of the Church, as was known to the publishers of the Di∣rectory, and if the Magistrate will have uniformity another way, it may be had, and if this way, it may be used.
• 3. That much of the Common-Prayer is in the Masse, may be acknowledged to its honour. It is but a furious and blind zeal that makes men inveigh against the Churches practise in this,

• because of its affinity to Rome; since we are to preserve the peace of the Church to our utmost, we are not to decline too far from any opinion or practise that is lawfull; the Jews preists did Sacri∣fice, so did Baals. The Papists uses this or that form of prayer, if it be lawfull, so may I, that the breach or quarrel may appear to be one his part, not on mine; what ever is in the Masse that is lawfull and according to godliness is not to be despised, and what ever is otherwise is to be condemned and shunned.
• 4. That the book of Common-prayer might be altered, and otherwise framed, in some points bettered, is not rationally to be denyed, what book was ever composed by the wit or art of men, but others might alter it and in some measure better it. Let the Guisels view their Directory, and I doubt not but they will find that somewhat might be left out, and something put in, part of it expunged, and part of it en∣larged.
• 5. That by no meanes it ought to jostle out preaching is granted, and is easily to be defended. Prophecying is that ordi∣nance that cheifly discovers the secrets of the heart, that deceit∣full part of man. Prayer and Sacraments hath done vertuously but this excells them all, and therefore for none of them is it to be disesteemed.
• 6. That the Author hath competency of gifts (for which he desires to be thankfull,) to do without Common-prayer as well as others; Can they baptise, pray, bury, marry, &c. without it? (absit a verbo I. Etantia) so can he; can they visit or pray su∣tably over the sick without it? so can he; can they promptly and readily vary their petitions at any time sutable to the duty in hand? so can he. In obedience to authority he useth it, and so ought others, though their gifts were more eminent then they are.

These things being considered we come now to answer the question. And,

That the Liturgy, Service book, or Common-prayer of the Church of England is lawfull, and with a safe conscience may be used, appears by these following reasons.

1. From the piety, eminency, and godlinesse of its com∣posers, they were men eminent and famous in their generati∣on

opposers of, and to death some of them suffered for their not compliance to popish superstition, when they were rooting out popery and disclaiming the Pope with all his adhe∣rents was that book compiled, shall we Imagin the Guisels, when they were composing the Directory, were establishing Episcopacy? if it were found to conjecture that, why ought we to conceite the other in collecting the formes of that book of Common-prayer were confirming popery, when of any other they most opposed it, and suffered most by it.

It will not be a needlesse digression to spend a little time in shewing the occasion of compiling the book of Common-prayer and see the compilers.

The occasion of it was breifly this.

When Edward the sixth was by the Grace of God Crowned King of England, &c. and it being in his mind to perfect that re∣formation begun by his Father, made many glorious acts for pu∣ryfying of the Church from Romish superstition, particularly for administring the Sacrament of the supper under both kinds: there were some in that time obeyed the King and some that did not: so that the Sacraments were given by some one way and by o∣thers another way; some were for the King, some for the Pope, and some were neuter: to rectify which abuse, and to extirpate popery with as little voyce as could be, a writ is directed to the Archbishop of Canterbury (who afterwards was burned by Queen Mary for his adhering to the Catholick or (as the terme now is) the protestant faith) by the King and his counsell requiring him with others to meet and consult how to prevent for the future, and remove that confusion for the present, the service of the Church being then various, after the use of Sarum, Of York, of Bangor, and of Lincolne, and besides them diverse other formes, and bookes called Antiphoners, Missales, Graites, Processionals, Manuells, Legends, Pies, Portuasses, Couchers, Iournalls, Or∣dinals, In a word every man used what form, fashion or man∣ner pleased him best.

This writ being sent to those persons hereafter to be menti∣oned, they meet, and after much debate consulting with the antient liturgyes of the Church, expunging from them all what

ever was not either in or agreeable to the word of God, presen∣ted to that Godly King a book entituled, The book of the Com∣mon-prayer and administration of the sacraments, and other rites and Ceremonys of the Church, after the use of the Church of Eng∣land, at the reading of which his Majesty being very thank∣full both to God and man, presented it to both his houses of Parliament assembled at Westminister, November. 4.1548. and being by them perused, after thanks returned to the King for his care and pains he is petitioned to let it passe unto an act, and by Authority it was enacted that in all Churches and Chappels, Sacraments and all other ordinances, within the compasse of that bock, should be performed solely, and wholy by it; ap∣pointing penaltys to the not users, or defamers of the same.

It might very well be Inquired considering the premisses, and our practises, whether a set for me may not be as necessary in our days, as it was in those, considering how various men are in their form, manner, place or gesture, in the administration of ordinances, not that I would have mens gifts hindered, but their spleen, rancour and rage stopped, unto which well compos∣ed for me would be a proper remedy, which truly as it is to be suspected is the cause why a forme is by many called down, knowing that it would cut be their extravagant notions, their a∣bilitye and parts being neither so high, nor so great, but a liturgy might be used by them, but to let them passe.

The compilers of the Book of Common-prayer were.

• Doct. Cranmer Arch Bishop of Cant.
• Doct. Goodrick Bishop of Ely.
• Doct. Skip Bishop of Hereford.
• Doct. Thirlby Bishop of Westminster.
• Doct. Day Bishop of Chichester.
• Doct. Holbeck Bishop of Lincolne.
• Doct. Ridley Bishop of Rochester.
• Doct. May Deane of Pauls.
• Doct. Taylour Deane of Lincolne.
• ...

• Doct. Heynes, Dean of Exeter.
• Doct. Redman, Dean of Westminster.
• Doct. Cox, King E••wards Almoner.
• Doct. Mr. Robinson, Arch-Deacon of Leinest.

All these being then owned for sound professors of the faith, & afterward great sufferers, by death, exile or banishment, for their not yeelding to the errors of the Church of Rome. Shall their work be thought to be unlawfull, which after much deliberation they composed for the edification of the Church, were they dif∣stracted, or mad or Hypocrites, that they should thus put down and erect Popery.

For all the zeal of the Guisel, before Latimer shall be accused as a Papist, let him be indicted for an Atheist; he that so says, fearing neither God nor regarding man,* 1.2 had that holy soul no religion when he gave his body to be burned? I do now imagine I smell Cranm••ns flesh burning through the Cruelty of the Pa∣pists, and let my right hand forget her cunning, if I should not rather kisse the straw he lay upon, and bow to th•• chain he was fastened to the stake by, then kick the ashes he was burned to, or condemn him for a cheat, a dissembler, for a Papist, which consequentially must be affirmed, when that book of Com∣mon - prayer is reviled, and ••corned, and as Popish as∣serred.

2.This book of Common-prayer appears to be lawfull, from that autho••ity by which it hath been established. It is strange that that young Iosiah, of England, * 1.3 (viz) King Edward, studying to root out Popery, should so farre befoole himself and his coun∣sel, as to be glad at that bookes compiling, if it had strength••n∣ed the Papal power, was there nor a wise man in all the Parlia∣ments of his time? was there no religion in Q••, Elizabeth? was she such a notorious dissembler, as under a pretence of throw∣ing the doctrine of Rome aside, would hug the Pope the closser in her armes? or if she had been such, was there never a holy man, nor a religious Parliament in her time to rectifie that abuse •• was King Iames, and his Parliaments all out of the way? and King Charles of glorious memory and his Parliaments all Papists or

Ignoramuses that they knew not what they did when they esta∣blished this book?

Certainly those glorious Princes and wise Parliaments in esta∣blishing successively that book, did find in it nothing that was unlawfull or that was contrary to true Godlinesse.

3.From its conformity to sacred Scripture. Let the Common∣prayer be abserved, and the matter of it be marked, and bring it to the Bible, Old or new Testament, to Moses, the Proph••ts or the Psalms, and if there be a word, sentence, petition, or prayer that is not agreeable to either of these, all of these, or a part of these, the Author of these lines at this present engages himself to recant publickly what either here or elsewhere he hath written in defence of that book, and become a proselyte to the profession of the Guisels.

In the book of Common prayer there are two things consi∣derable,

• 1. The matter of it.
• 2. The Ceremonies in it.

1. The matter or subject of the book of which it is composed to passe over scripture, is either

• 1. Holy songs.
• 2. Pious prayers.
• 3. Godly exhortations.
• 4. Christian confession.
• 5. Scriptural Comminations.

Which may be again subdevided, into

• 1. The Priests Versicles.
• 2. The Peoples Responses.

In all which there is nothing but what is agreeable to holy writ, and the will of God revealed in his Scriptures.

The Ceremonies in it, which are those particular gestures, or acts to be performed in the administration of such and such par∣ticular services, and they are cheifly these,

• 1. The crosse in Baptisme.
• 2. Kneeling at the Supper.
• 3. The Preists standing at the north side of the table at the communion.
• 4. Marrying with a ring.
• 5. Standing at the Creed.

In giveing obedience unto which ceremonys there is no more scripture to prove it a sin, then there is to maintaine it unjust to be thrice asked in a Church before marriage, as the Guisels in their directory enjoyn, or to be married by a minister which there by them is also thought to be expedient.

4. From the sutablenesse of it to the Common Christians ca∣pacity. The service of the Church of Rome were it not repug∣nant in other points to the word of God, yet in this it is sinfull, that it is performed in a strange tongue, which the common sort of Christians understand not. In the Church of England there is no ordinance, no service but the exhortations, thanks∣giveings, and confessions therein are all of them so plain, so easy that the bluntest understanding may reach them, and the shallowest capacity may upon a certain knowledge say, Amen, So be it, unto them all.

5. From the agreements of it to the set formes of other Churches, to those of Geneva, Sweden, France, yea to the Church of Rome so farre as they are agreeable to scripture, and to those formes that were of old used, and at this present are in the Easterne Church, doth the sevice of the Church of England agree and correspond, an argument of it self, were there no o∣ther of its excellency and dignity, the wise composers of it having drained the errours from all other formes and thrown a∣way what ever was a misse in other liturgys, retaining what was pure, and holy, agreeable to found doctrine and religion, which being methodicall, digested and composed, was presented to the King, and ratified by Parliament, as a standing rule, to be used in the house of God, which is the Church.

7. F••om the excellent order and uniformity that is in the

Church because of it, when men have spent their lungs in dis∣puting, they shall be forced, though in broaken expressions to confesse that uniformity in doctrine and worship becomes the Church, as Jwels become a bird, or ornaments one to be es∣poused. It was to obtaine this that the Common-prayer was com∣posed, and it was apparent that the act of removing it, was but the midwifery to confusion and disorder both in Church and state, it helps the weak who are not prompted in that duty of prayer, it puts boundarys to the prompt that they be not ex∣travagant in prayer, it restrains them that are uncharitable in prayer, and is a platforme unto all to prayer.

8. From that universal practise hath been in all the Churches of the Saints, let the Scripturs be viewed, the History of the Churches whether under the law or Gospel, whether old or them that now are, from Calvins study to Knoxes reformation, the Father and Grandfather of the Guisels, and the use of set formes is accounted lawfull, and practised, the Church of Eng∣land hath a Collect for the day which once a year is to be used in her service. The Church of Israel had a Collect for her tithe, which ought to have been used once in three years in her service Deut. 26.12, 13, 14, 15. Jesus taught his disciples to pray as Iohn taught his, but our Saviour taught his, disciples by a set forme, It is therfore more than probable Iohn also, taught his by the same way.

9. From that stop, and tye that it puts upon factious, fiery and seditious spirits? what fruit we have reaped from some mens prayers is not unknown, and what burnings, murthers, and plunderings, hath followed upon that liberty given to men to preach and pray, this age hath cause enough to lament. Now it would shame men to pray according to the Common-prayer in the deske, & call for the contrary thing in the pulpit, or speak a∣gainst it in the chamber, this makes some to keep their mouths open to raile, they will not bow the knee to pray; least their Hypocrisie should appear to all prophane men, as their folly and disloyalty, appeares to sober men.

10. From that opposition that is made by all sorts of Here∣ticks and factious spirits against it, one drew an argument to

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prove the Christian religion to be good, because, such a mon∣struous Tyrant as Nero hated it. Let the whole rabble of Here∣ticks be spoken withall, discourse with men that throw off God, and deny the holy Trinitity, renounce the doctrine of faith, Baptisme and of Judgment, go into the societys of them that are of all religions, of no religion and with one consent they in∣veigh against this book of Common-prayer which to me is an argument that there is nothing frothy, vain or empty in it; for if so, some giddy religion or profession would love it, were it but for that. It is easily to be seen that every sect sends out a squadron to fight against the Common prayer being com∣missioned to burne and slay; at the head of which army in quer∣po, march the Guisel, who differs from the other as the Cap∣taine from his company; he being more neat spruce, and gallant then they are: all their motions, actions, gestures are according to his command, their arguments that they bring against God, against the ministry, against baptisme, against Common-prayer are such as he hath forged out for them, as in some measure hath been before demonstrated.

11. From the direfull sad effects that have hapned in the Church since its removall, what bloodshed, battels, treasons, Heresys, burnings, murthers, animositys, contentions, wrath, sedition, variance, darknesse followed upon its crucifying, is too large here to be inserted; yet written in indelible characters in the hearts, faces and families, of orphans and widows.

It is true much of this was seen before the publication of the Act for its abolishment, by which as they supposed it was quite killed, but the cheif of these was not seen! untill the strength of it was abated, and its power, and honour lessened, by the fury of discontented persons and madness of a giddy multitude, who threw the first stone at it, and at its defenders and sup∣porters, under the notion o•• a reformation.

12. From the nature, practise and actions of those men who more eminently persecuted and opposed that book, those dis∣gracers of religion, those changers of religion, those scan∣dalers of religion, those novices of religion, oppugners of

religion, haters of religion, hinderers of religion, under∣miners of religion, Inventers of religions, under a pretence of stickling for religion, were the persons, who called through the open sepulchers of their throats, and pestilenital ayre of their rotten lungs, Crucefie it crucifie it, which denotes its excellency, glory and Innocency: truly leading.

• 1. To Order.
• 2. To Uniformity.
• 3. To Edification.

Otherwise, it had been never opposed by such a headlesse, con∣fused, and prophane generation.

13. From the fondnesse, weaknesse, and emptinesse of those arguments that the adverse party bring against it. When their passionate expressions, their scolding language, their vaine and unbeseeming Jeares, their scurrilous language, their bitter in∣vectives, are taken and drawn out from their works, their reasons and arguments may be blown away, and broak as easily, as boys break bubles from a walnut shell.

They may be reduced unto these cheifly.

1. Its affinity with the Masse.

It hath so near a relation unto this according to the fond con∣ceits of some that they call it the Masse, unto which we shall give this breif reply.

• 1. That we shall not strive about words, a fault with which this age may justly be taxed, if by Masse they mean the word Masse, we shall not long dispute, let them call it, Ha∣cum, Glivan, Boma, words that are insignificant, as by many lea••ned the word Masse is thought to be, for that is not ground sufficient to create a quarrel.
• 2. But if by masse they understand any Idolatrous or unlaw∣ful service, sinfull petitions, any prayers to Saint or Angel, any countenancing of purgatory, the Popes Infallibility, Auricular confession, we deny that it is M••ss••, and except they can shew these things to be in the Common-prayer, they but discov••r their own ignorance, malice, uncharitablenesse and stuborn∣nesse

• in opposing a book for mantaining those things, which it utterly disowns, and for having in it such things, which cannot be found.
• 3. Granting its affinity with masse, it cannot thence be ra∣tionally inferred, that the Common-prayer is to be disused, for so farre only the Common-prayer agreeth with the Masse, as the Masse agreeth with the Scripture, and so farre the Masse it self is not to be contemned, since truth can never be disowned (though spoken by the Devil) but the spirit of God who is the Author of it, must also be slighted, which is the reason why we em∣brace truth from Heathen writers, from Fabulous Poets, and so farre as true, make use of them in pulpits and in Sermons.
• 4. Besides it was never in the thoughts of the Reformers of the Church of England to leave every thing done and taught, in the Churches of France, Spaine, or Italy: (for so they should have denyed the Lord that bought them) but the errors or false worship of those Churches.

It is a cause of laughter to read what use men make of that letter the Pope sent Queen Elizabeth of glorious memory, pro∣miseing to ratifie the Common-prayer if she would restore his Supremacy. It is as clear as the Sun that the Pope and the Gui∣sel, will both of them (according to the Proverb) play a smal game before they stand out. It was lately their main study how to reconcile themselves to the independent, who had got the start of them, and they have now studyed a new art, how to reconcile themselves to the Lord Bishop, he being now a corner stone in the Church of England, if the Pope use the same po∣licy of all men under heaven they have least cause to declare it, since they will truckle with Quaker, Ranter, & they whole brood of bastardly Hereticks to procure unto themselves a supre∣macy.

It is worthy of observation, that by this the Pope could not pick a quarrel even with the Common-prayer: all things therein being so lawfull, that he had not impudence to speake a∣gainst, and so exactly composed that he would have esta∣blished

it by Papal Authority without diminution or aug∣mentation.

And yet it gives no strength at all unto his Kingdom that having these three pillars.

• 1. Infallibility.
• 2. Supremacy.
• 3. Purgatory.

All which the Common-prayer disowns, and renounceth, yet the Pope will licence it, as he doth English bibles, that is because he must he will play at a sm••l ga••e because he hath hopes to win the set, he proffered to ratifie Common-prayer not for love to it, but to get his hand into the Kingdom of England, knowing (or at least ho••ing) he might get in his arme and by degrees his whole body: for the same reason▪ the Guisel, truckeled formerly under the Independent, and lately with the Anabaptist, and now would hold the stirrop to his spi••i∣tual lordship not for love of either, but to keep self in credit with the world, being concious to himself, that from him, came all the evils that have befallen either Church or state in the by-past years, and least with Cain he should be∣come a vagabond, is desireous of any that will befriend him.

2. Its giving offence to tender consciences. This is a high note and often heard: but

• 1. Who discovered or layd the ground of that of∣fence.
• 2. How easily might that offence be removed if in popular Sermons, the innocency and purity of that book were preached: the people have for 16▪ years heard much a∣gainst it, and now they hear nothing at least from you for it, no wonder therefore if they be not affected with it.

We say affected, for it seemes to be but a prejudice against that book not conscience, that maketh them to oppose the same: that being guided by Sripture and reason, not spleen and passion.

When we behold that service rayled at, scorned, shunned, contemned, condemned, and the users of it scandaled, and yet not one sentence, word or petition, proved unlawfull, or not according to scripture, we have ground to conjecture that it is stomack not religion maketh them to do so, and the over-flow∣ings of their gall not tendernesse of their consciences, that makes them to flee out into such depraveing and abusive language.

They would appear so holy, that it is dangerous to offend them, or lay a stone of stumbling before them. Yet what greater offence can be given then to abuse a national or person∣all Church, by defaming the prayers therein established, or by the other made, when in the meane time in all their findings, one sentence unlawfull in these prayers they cannot find: were they as tender as they would seeme to be we should have more argueing, lesse rayling.

The greatest number of them that pretend to receive of∣fence, are of that disposition that they desire not to be informed touching those set formes; whether by discourse, preaching, or reading, and the other part can produce no unseemly thing in them;* 1.4 and yet they being established by good laws, and Just authority, give still occasion to conjecture, that not consci∣ence but wilfulnesse, and obstinacy, is the mother of their non∣conformity.

There is a God above who often brings mens wicked devices upon their own pate. It was pi••y to see commis∣sioners apointed in every county, and ministers as their assistants, turning cut ministers from their places, to the ruine of their familees, for not subscribing to the directory, or for reading Common-prayer when they were bound by oath, law and alle∣giance to the same, and now men that are enjoyned or desire∣ed to read Common-prayer pretend conscience and cry out they are offended, and the same persons, com∣plain of persecution when the true owners are restored: but, &c.

The Reader can bear us witnesse that we have not mentioned

that act of Popish Queen Mary, who at her first coming to the Crown, seeking to Erect popery in England, repealed all acts made in the favour of the Common-prayer: and altogether abolished it, to facilitate that work.

Nor of the Practise of those Recusants who being under the penalty of a fine if they came not to the publick Churches of this nation, in the days of Queen Elizabeth, would commonly re∣fraine themselves from hearing Common-prayer and not enter Church (being in this Puritanicall) untill the preacher was in the pulpit, which are arguments of no smal weight, to defend that the Common-prayer is not popishly affected: the Papists themselves being wit∣nesses.

To conclude this question, seeing that some men do not grow strong and well favoured through holynesse, knowledge and sobriety by other ordinances of the Church, Common-prayer which they scornfully call po••age is fittest for their weak stomacks, and sickly constitutions, while those that are strong, and of good digestion, may receive the more meat, and grow in grace, and knowledge, by their eating, that is, by a holy using the set formes of the Church, together with other dutys.

Quest. 4. Whether there be not vaine repetitions in those formes.

This is a grand argument brought by many justifying their non con∣formity to the Churches liturgy,* 1.5 and most heard from those men, whose publick prayers were for the most part carried on by empty, or at least by many repititons.

To be brief we must distinguish of repetitions: there is a bare repetition and there is a vain repetition.

1. Bare repetitions, if repetitions of themselves were un∣lawfull

lawfull to be used in prayer that is to repeate, or bring over a∣gain and again the same thing before asked, then many of the Saints of God must be blamed, and the son of God must not be Justified, who in one prayer repeated the same petition thrice over, Mat. 26.44. It is a desireable faculty to vary in prayer yet every one cannot do it, and they that can will repeate somtimes.

• * 1.61. Through pinching necessity this made Christ cry earnest∣ly in the garden that the Cup might passe from him, and upon the Crosse that God had forsaken hm, men in a ditch will cry help help, and in a Town fier, fier and yet no vain repeti∣tion, a soul may cry Lord have mercy upon us, Lord have mercy upon us, O Christ hear us, and be singularly de∣vout.
• 2. Through holy affection, Thus Daniel often calls Lord hear, Dan. 9.17, 18, 19. So Solomon often repeats. Then here thou in h••aven thy dwelling place, and forgive or do, which is above 7. times prayed for in a prayer, 2 King. 8.
• 3. Through strength of faith, so the Psalmist. Blessed be the Lord for evermore, Amen and Amen, so the Church Reve. 22.20.

In a word if repetitions barely considered as such were un∣lawfull, the Church must be blamed for singing, and the Psal∣mist for composing the Psalm. 163. and the 57, and the 42, and the 67. In all which Psalms that there are repetitions in the? sence above spoken is apparent, and that they are, and may be used without sin, is not to be questi∣oned.

2. Vaine repetitions, which are to be shunned in prayer, and of them we are forwarned by our Saviour, Mat. 6.7. of which we have above spoken.

Now repetitions are vaine.

• * 1.71. When they are affected as strains of Eloquence, and signs of wit, when to show the quaintnesse of the expession, that it may be observed, it is brought over again, and again, such were those of the Gentiles and Heathens.
• ...

• 2. When they are Impertient, empty, frothy, unprofitable, when there is no Spiritual life nor hear, holy zeal nor activity, and such vaine repetitions can never be in a book, they being in the cold heart and, dul soul of a Christian.
• 3. When they are Idolized, when men conceit that God either will refuse to heare them if they repeat not, or that he will here them the better for them, that is a vaine repetition. Thus the Gentiles thought they should be heard for their much babling or speaking, Mat. 6.7.
• 4. When they are pretended, when men sets themselves to repeat, that they may be thought to spend much time in prayer, and so be accounted religious, which is indeed a taking Gods name in vaine, and abusing of his eare, by their vain and needless repetition.

From which we conclude, that no vain repetitions are in the book of Common-prayers, they being of that nature that the soul and heart of man may zealously and holyly close withall. And let me declare my thoughts in this particular, since the reestablishment of the Common-prayer I have seen more ardent zeal,* 1.8 more watery eyes, more lifted up hands, and re∣verent deportment in the publick Churches, at the using of those formes then ever I saw in my life at extempore de∣liveryes.

Not that I am against those prayers whose rise is immediatly from the heart, whether in the house top or in the closet, but this I say, if set formes were used as they ought to be (by laying aside prejudice) they would never be spoke against, and if con∣ceived prayer or (as the phrase is) extempore, were more used, it would not be so much undervalued as it is. If he that hath ut∣terance in prayer and promptnesse on a sudden to expresse him∣self be thankfull, he doth well, but if he think himself the bet∣ter Christian because he seeth another use a forme, In this he is not to be praised.

Men of themselves may make vaine repetitions,* 1.9 yea vaine petitions, yet the same request that to the, and by the is vaine, may be to another, a holy, ardent, and affectionate request, condemn not therefore the service of the Church, which in

all things is well ordered and sure, but thy own heart, for not having life enough to answer Amen, and Amen, to all her holy repetitions, but of these things we have spoken else∣where.

Quest. 5. Whether it would be convenient to alter any part of these formes.

This question shall not be directly answered being a matter wherein I ought not to be positive, but shall lay down my thoughts concern∣ing both the negative and affirmative part, resolving to acquiesce in and submit unto lawfull Authority.

When those formes are considered, and the nature of its adversa∣ries marked in strength of reason, it seems inconvenient to alter those formes.

1. From the wisdom and opinion of King Iames, of blessed and glorious memory, who in his Proclamation for ratifying Common-prayer prefixed to that service, after the Hampton Court conference, resolved never to give way to any alteration by the frivolous suggestions of any light Spirit, not being igno∣rant of the Inconveniences that do arise in Government,* 1.10 by admitting Innovation in things once setled by mature deliberation, the danger that followes such alterations, we shall for the present leave to Statsmen to consider.

2. It would incourage, brain sick people to proceed further in their opposition; to pleasure them in this, is but to make ••hem bold in asking a reformation or alteration in higher matters, let them in this be satisfied, they will but boast, and create fresh strength to bawl for something of another nature, to let the Common-prayer stand as it doth will be a barre to keep them from approaching higher, and shall be a bone for them to pick upon, and busie themselves about, that his Majesty and his counsell may dive and follow their designs with the lesse

trouble, the Kings Crown may at last come under some mens censure, if every thing be altered with which they are dis∣pleased. It is good therefore to prevent an evil at first, and let those formes stand for the future, as they do for the present.

3. It will bring the Liturgy itself under contempt, not only by Forriagners, but natives, what reverence or devotion can the generality of people have to it, when at every crosse humour of malecontent persons, it must be altered, and reform∣ed, and again reformed, and again reformed, which considera∣tion moved the glorious King Iames, in that forementioned Proclamation to assert, That such is the unquietnesse and unsted∣fastnesse of some dispositions, effecting every year new formes of things, as if they should be followed in their unconstancy, would, make all actions of State rediculous and contemp∣tible.

4. It would never please the party now offended. Let their pretences be what they will, it is the book in the bulk of it with which they are displeased, a forme that hath in it a pray∣er for a Bishop will never be digested by many except they be of that society or dignity themselves, if they should be quiet this s••ring, yet next curow time they would be mad again, and the alteration will not please them, except it be altered into a Directory, and that will not please the people neither; so that no satisfaction, peace, quiet or content can be rationally hoped for, therefore it were best to let Common-prayer live as it doth, and and remaine as it was brought by law unto us, since the alterati∣on will never make us more quiet in matters of religion, but the worse, as appeareth, by the second argument.

5. It would give a fair opportunity for taking away the wh••••••; I desire no•• to reflect upon the actions of some men, whose gravity is venerable, and piety exemplar, yet it is worth our consideration, that when his Majesty out of free grace, did indulge his subjects, with their own liberty touching the Crosse in baptisme and wearing of the Surplice, except in Col∣legiat and Cathedral Churches, and Colledges, what effect did it produce, but embolden some to petition his Majesty

that the Surplice might not be enjoyned there also, expede Her∣culem, by this we may judge what an alteration may do, to can∣cell such or such a phrase, out of such or such a service, would but open their mouths, to beg a blotting out of the whole pray∣er, and therefore it were fittest ••o let the prayer stand or to pro∣rouge the alteration, and in the mean time to command these men to instruct the people touching the nature of the Common-prayer, and then if the people will not be satisfied to pro∣ceed to alteration, as it shall seeme Good to them in au∣thority.

For truly notwithstanding what hath been said, I may truly say of altering the Common-prayer, as St. Paul said of a single life, 1 Cor. 7.26. It is good for the present distresse so to be.

• 1. That many able men that are now dissenters might read it with courage and confidence, which it might be presumed they would do if it were altered. The reason is, because in the days of their errour, they roved, and rayled at the same, and cannot now, yea dare not touch it with one of their fingers, for shame and blushing, but when it is in the least altered they will bow and and confess we have done these things which we ought not to have done.
• * 1.112. The book itself as it stands, is not of absolute necessity, and therefore for the peace of the present age, or at least of this year, and for to have some quietnesse in the Church, by stopping the mouths of men in that particular, the book of Common-prayer might in some few things be altered.
• 3. The same ends for which the book was composed at first, and for which it is still preserved, might be obtained by an alter∣ation, how ever it were fit that the deprovers of that book and the dispisers of them that use it were looked after.

Notes

• * 1.1

  (a) This gesture we read of only in this place and that privatly.
• * 1.2

  Dr. Taylour when he was going to be mar∣tyred as his last legacy give his wife the Common∣prayer which he constantly used himself during his impriso••∣ments.
• * 1.3

  For Acts and Mon••. 1385.
• * 1.4

  When the Direct, was in force and the Guisel in power no tender con∣sciences nor offended Brethren were then pitied, but Quakers, Ranters and Anabaptists, and should these be to∣lerated and not the Gui∣sel it were but just. See, J••dg. 1.7.
• * 1.5

  See King Charles his meditation upon the or∣dinance a∣gainst the common-prayer.
• * 1.6

  Of prayer, 452.
• * 1.7

  Cabbet. prayer, 455.
• * 1.8

  I make no doubt but a man may be very formal in the most extemporary variety and very fer∣vently de∣vout in the most wont∣ed expressi∣ons. King Char. med. 16. upon the c. p.
• * 1.9

  See my Pa∣nem qua∣tidi. p. 25. ad fin.
• * 1.10

  Proclamati∣on before Common∣prayer.
• * 1.11

  It would stop some mens mouths at last and take them out of their studies to the Desk with cre∣dit.