THE USE OF DAILY public PRAYERS, in three Positions.   printer's or publisher's device 
LONDON, Printed for John Maynard. 1641.   

❧ The use of daily public Prayers, in three Positions.  
I. That daily public Prayers have been in use among Christians from the beginning (so far as persecutions gave leave) and were accounted a principal part of God's worship.  
II. That those Prayers were at set hours, in a prescript form; not arbitrary in either.  
III. That the peace and prosperity of the public Weal, in the long life, and happy preservation of pious Princes, and other particulars; and the good success of Armies in times of war; have been thought by ancient Christians, of purest times, the fruit and effect, in part, of these public Prayers, and daily Service of the Church.  

I.  
IT is most certain, and acknowledged by all, That in the Primitive times, the holy Communion was publicly administered every day. The word Liturgia▪ is, for the most part, by ancient Writers, appropriated to the Communion, because that was the most solemn service: though sometimes, it is also taken more generally. The form of administration (which Saint Augustine saith in divers places, was the same in all, or, almost, all Christian Churches in his time I was instituted and prescribed by Saint Paul himself, as is directly affirmed by Saint Augustine, 
Au●●st. 〈◊〉. 118. 〈…〉 6. ad Januar.  in his Epistle to Januarius: Apostolus de hoc sacramento loquens statim subtexuit: Caetera cum venero ordinabo: unde intelligi datur, (quia multum erat ut in Epistola totum illum Agendi ordinem insinuare●, quem universa per Orbem servat Ecclesia,) ab ipso ordinatum esse, quod nulla morum variatur diversitate.  
Besides the Prayers at the Communion, there were public Morning and Evening Prayers; and those daily also. Mention of those Prayers is made in the council of Laodicea, in the eighteenth Canon, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: that is, That the form or liturgy of Prayers, both at the Nones, and at the Vespers, ought always to be the same.  
Saint Chrysostom, upon the psalms, 
In Psal. 140. & alibi.  occasionally speaking of divers Psalms and hymns, which made part of the public Prayers, derives the first institution from the Fathers; by which words it is likely he understood men apostolical, or at least of next antiquity to apostolical. By him also it appears that Christian people in his days were wont so studiously to frequent the public Prayers of the Church, that they knew by heart divers of the psalms that were ordinarily used.  
What Saint Paul writes, 
1 Tim 2.1.  I exhort that first of all supplications, prayers, intercessions, &c. is by St. Augustine understood of the daily solemn Prayers and Supplications at the celebration of the Sacrament; but by Saint Chrysostom, upon the place, is also expounded of the solemn Morning and Evening Prayers of the Church. His words are these, Every Priest is as it were a common Father of the whole earth, and therefore ought to take care of all men, as God doth, to whom he is consecrated: Therefore saith the Apostle, I exhort, &c. But what meaneth he, First of all▪ that is, in the daily service; and this, all the faithful know, how it is daily performed both in the Evening, and in the Morning: How we make intercession for the whole World, for Kings, and all Magistrates, or governors, &c.  
Origen (whose antiquity, I hope, is sufficiently known by all men) doth often exhort the people to come to Church, not only upon Sundays and other Holidays, but upon ordinary days also, to hear the Word of God read, and to be present at the Prayers of the Church: yea, and sharply reproves them that did it not, as careless of their spiritual welfare and salvation. See him, for example, in his tenth Homily upon Genesis, throughout the whole Homily, as where he saith: Sine intermissione orandum Apostolus praecipit. Vos qui ad orationes non convenitis, quomodo impletis sine intermissione, quod semper omit titis? Sed & Dominus praecipit, vigilate & orate ne intretis in tentationem. Quod si illi vigilantes & orantes, & semper verbo Dei adhaerentes, tentationem tamen nequaquam effugerunt; quid faciunt hi qui diebus tantum solennibus ad Ecclesiam conveniunt? &c.   

II.  
OF set hours, because I do not find it much opposed, I will not spend many words in vain. If there be that make any question, I shall refer him to Clemens Romanus, a man of very authentic authority, because apostolical, and mentioned in the New Testament: who presseth it very close in that unquestioned, and so much commended Epistle of his to the Corinthians, lately set out and made common by Learned Master Patrick Young, out of the rich Treasures of his majesty's royal Library. It seems by him that no small part of that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or, good order, required by Saint Paul, (whose mind he might best know, as one of his Disciples) 1 Cor. 14.40 doth consist in the due observing of those times and hours, limited and prescribed by authority for our Prayers and Devotions. But I desire his own words may be looked upon, pag. 52.53 As for set forms of Prayers, I should not have thought that I should have needed to have said much of that neither, but that I have lately seen a Book, which came to my hands under the recommendation of a masterpiece, wherein I find this strange assertion, 
Answer to the Humble Remonst. p. 7.  That liberty in prayer (it is spoken of public Church-prayers) was not taken away, and set and imposed forms introduced, until the time that the Arian and Pelagian Heresies did invade the Church, &c. The author calls himself Smectymnuus, both name and man, being altogether unknown unto me. Which if they were not, yet should I be worse than a Heathen, if I should prefer any worldly love or friendship, before the truth of God. In some small things, mistakes may happen without any great harm; and may be passed over with as little danger. Let us therefore consider whither that be not most true which he peremptorily denies; and than examine the validity of his objections.  
For the first, we will begin with a great man, both for his piety, and his learning, Saint Basil the Great; who indeed was some years later than Arius, but many years before Pelagius: However, that which he speaks of his times, he so speaks it, as that his testimony may stand for times long before. A friend of his that was gone to travel, had written to him, that he would be mindful of him in his Prayers: 
Ep●st. ●41. p 1014.  to whom his answer is this: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}▪ that is, To forget thee in my prayers is impossible, except I shall first forget our work, to which the Lord hath ordained us. For thou canst not but remember, being by the grace of God one of the faithful, the solemn Biddings, (or praeconizations) of the Church, how that in the holy Church we make prayers for all our brethren that travel, for all that are enroled soldiers, for all that take liberty for the Name of the Lord, (or, for all that confess freely the Name of the Lord) for all that bring forth spiritual fruits, &c.  
I think no man will think it probable, that if these solemn set Prayers of the Church had been of late institution, and therefore easily alterable, he would have spoken of them so peremptorily, That it was impossible, &c. But here I must needs give a reason why I translate the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a Bidding, or Praeconization, and not with the Latin Interpreter, concionem: and this the rather, because I see Bellarmine, 
De Cler. lib. 1. c. 13.  as great a clerk as he was, grossly to mistake in the like, and upon the mistake of the word, to ground a false opinion, that Deacons in ancient times were wont to preach. In ancient times it was the Deacons office, in the time of public Prayers and liturgy, by loud speech and proclamation of the matter, to let the people know what was done, or to be done. Which was to this end, that both they whom it particularly concerned might take the better notice; and also to quicken and stir up their intention and attention generally, that they might all remember themselves where they were, and what they were about, and carefully hoc agere. Sometimes their cry was, harken to the Word of God: to the Gospel: the Epistle: and then they were said, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: or, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Praedicare lectionem, or, euangelium, &c. Sometimes they said, O ye Cathecumeni, ye are to pray: O ye believers, let us pray for the Cathecumeni: &c. and then they were said, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: praedicare orationem, that is, to bid the prayer. It belonged also to the Deacons to direct the people when they should kneel or stand: as also when and who should draw near; when and who should retire or depart: for which part of their office Saint Chrysostom in Heb. c. 9 hom. 17. (as some read the place, out of what Edition I know not, for my Edition of Saint Chrysostom hath it there, not, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) shows how they may properly be styled {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. But this is not to our purpose here.  
I would gladly know, whether, when Saint Cyprian said, Pro arcendis hostibus, & imbribus impetrandis, 
〈…〉 rian ●pist. 〈◊〉 D 〈…〉 t●.  & vel auferendis vel temperandis adversis rogamus semper & preces fundimus: & pro pace ac salute vestra, &c. or, when Tertullian, Oramus pro Imperatoribus, pro ministris eorum ac Potestatibus, 
〈…〉. 39  pro statu saeculi, pro rerum quiet, pro morâ finis; either of them, by any reasonable man, can be understood otherwise, then of solemn set Prayers? Both these were many years, the latest of them a full hundred or thereabouts, before Arius was talked of.  
Origen, of as great antiquity, very nigh, as the most ancient of those two, in his sixt book against Celsus, gives this description of a true Christian: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: that is, They that serve the God of all through Christ, and live according to his Gospel, who also frequently and duly, both night and day, use those Prayers that are prescribed. Where if any object, that the words night and day (which also are in Saint Cyprians passage) must needs infer private prayers: I answer, that there would be no absurdity perchance in it, if by night and day, Morning and Evening were understood. But if this please not, I can make it good, that the ancient Christians were wont to use the public set prayers of the Church in their private houses and families, and there might use them at what time of the day or night they thought good: whereof we shall by and by give an example in Constantine. And yet I profess, I do not allege this passage as an infallible proof, because I know the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} may be also otherwise interpreted.  
The same Origen, in his fourth book against Celsus, quotes three or four several passages of the Scriptures out of their {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or Prayers; by Prayers, meaning that which now the Grecians call their Euchologium, or prayer-book. And I hope it will be granted, that if the Prayers gave the denomination to the whole Book or ritual, it is more than probable, that it contained many forms of set composed Prayers.  
But if all this will not serve to persuade men, that are not wont easily to believe any thing, that crosseth their fancies, though of itself never so probable, or plausible: why yet I hope, if we can produce some Formulae of those very Prayers then used, that they will at last yield to the truth. This because it is done to my hand by men, whom I think they will not suspect to be partial in this point▪ I will spare myself further labour, and only here set down what I find in the Centurists of Magdeburgh: Denique & hunc ritum in Orationibus publicis, 
Cent. 3. c. 6. p. 135.  &c. That is, Moreover, that this rite also was then used in their public Prayers, Cyprian in his Sermo de Oratione Dominicâ, doth witness, to wit, That when they were to begin Prayers, the Priest was wont to stir up, and prepare the minds of his Brethren, to a more fervent calling upon God, by saying, Lift up your hearts: to which all the Congregation together did answer, We lift them up unto the Lord. Moreover, it is out of all question (their very words, Formulas denique quasdam precationum sine dubio habuerunt:) That they had (in those days) certain Formulae (that is, set and prescribed forms) of Prayers. For Origen in his eleventh Homily upon Jeremy, seems to allude to those Prayers, now commonly called Collects, in these words: ubi frequenter in Oratione dicimus, Da Omnipotens, da nobis partem cum Prophetis, da cum Apostolis Christi tui; tribue ut inveniamur ad vestigia unigeniti tui, &c. So they.  
Besides these Centurists, I find it to be the judgement of famous Du Mornay, 
De M●ssa c. 3. Ed Gallans●l. p. 32.  who thinks it probable that some Ritualists of the middle age, as Walafridus, and others, who describe the simplicity of the first age in matters of Rites and Ceremonies, might have seen some of those first Ritual-books, or Formularies, as he calls them.  

This was written before the late Defence came out.  As for Jewish Liturgies, I leave that to the learned author of the Remonstrance, as best able to answer for himself, if he see occasion. Only this I shall here say by the way, that if this gain-sayer were, at least in late Writers, as well read, as we find he is not in the ancient, he would not have made such a wonder at the matter. He might have read●, at least in the same Mornay, (an author much canvased by men that meddle with Controversies) of a Jewish liturgy yet extant, containing several forms of Prayers, composed (according to the opinion of the learned Jews, not contradicted by the said learned noble man) by Esdras, and used by the Jews ever since their return from the Babylonish captivity: yea and of other forms of prayers, long before that, used by the Jews ever since Moses, and them also yet extant. And as for the Prayers that Saint Peter and Saint John used, when they went up together to the Temple at the hour of Prayer, Act. 3.1. he might have read of set forms of prayers appointed for that hour, and commonly used by the Jews of those days, yea directly by the said Saint Peter, 
Lud. Capell. Spicileg. p 68.69.  and Saint John, in a late Protestant Writer, of as considerable authority for his learning generally, but especially in those kind of studies, as any whom he can allege for the contrary opinion. However I speak not this to interpose mine own opinion in that point, which I suspend: but only to show that a little more reading would have done well in one that had undertaken such a work, as the refutation of that learned Author.  
Now we come to the examination of his objections against ours, and proofs for his own assertion. His words are: [But that there were not such stinted Liturgies, as this Remonstrant disputes for, appears by Tertullian, in his Apol. cap. 30. where he saith the Christians of those times did in their public Assemblies pray sine Monitore, quia depectore, without any Prompter, but their own hearts. And that so it should be the same author proves in his Treatise, de Oratione: Sunt quae petantur, &c. There are some things to be asked according to the occasions of every man: the lawful and ordinary Prayer (that is the Lord's Prayer) being laid as a foundation; it is lawful to build upon that foundation other Prayers according to every ones occasions. And to the same purpose, Saint Augustine in his 121 Ep. Liberum est, &.] The passages out of Tertullian de Oratione, and out of Saint Augustine, in his 121 Ep. are nothing at all to the purpose, and make as much for public set Prayers, as for private: for public set Prayers also are grounded upon this, That it is lawful to add to the Lord's Prayer. What any Father adds of any man's particular occasions, may be understood of private Prayers, whether at home, or in the Church. For it is out of all question, and we have store of examples to that purpose, that the Christians of those times did frequently repair to the Churches in private devotion, and for particular occasions. But now to the passage of Tertullian, out of his Apol. c. 30 where he makes Tertullian to say, that the Christians of those times did in their public Assemblies pray sine monitore, quia de pectore: I say, first, that it doth not appear by Tertullian, that he speaks it of public Assemblies, and more probable it is that he doth not. Secondly, I would know of this author, what it is that he would have, or doth infer upon this passage of Tertullian. What, that Christians, when they assembled together, did betake themselves every one to his own private devotions, and used such prayers, every man by himself, as his own heart, and particular occasions did suggest unto him? This if he say, (besides that it is very absurd in itself, and never practised anywhere, that I know, amongst Orthodox Christians) will easily be refuted by express passages of ancient Fathers, as Ignatius, Saint Cyprian, and others, who teach the necessity of joint and unanimous common Prayers at such times. But it is apparent, that that which our author drives at by his whole Discourse, is, not that the people, but the Minister is to be left to his own liberty, to use in public Assemblies what form of prayer himself thinks fit. And are not than Tertullian's words (if understood as he would have them, of public Prayers) as much against this kind of praying with and after the Minister his conceived prayer; as he calls it: as against prescribed Book-prayers? Nay, if there be any difference, they may more truly be said to pray cum monitore, who follow the conceptions of a private man, than they that follow a public, prescribed, usual form, which having often heard, it is likely that in time they learn and can say without book; so far at least, as to follow it readily, and with a quick and clear apprehension of what is said: whereas they that depend of private conceptions, which are not always the same, must needs have their understandings suspended, till the end of the sentence; and when at the end, have much ado, sometimes, to make sense of it.  
I have heard more than once some men, who thought themselves as good at it as the best, make this objection against set or stinted Prayers, as they call them, because by them the spirit is straightened. Which though it be but a frivolous objection, and easily answered▪ yet, because it is the nature of those men, for the most part, not to be satisfied with any reason that proceeds from men, whom they affect not: I was glad to see it, in a book which lately came to my hands, fully answered by one, whose name (I intend it not as a reproach to his memory, whom I have heard men of singular worth to speak of, with great respect:) is great amongst them. It comes very near to the point that we are now upon, and therefore I shall not think much to set down here the whole passage.  

The Saints daily Exe 〈…〉 i 〈…〉▪ by J. P. D. D. p. 81.  Object. That in stinted Prayer the spirit is straightened, when a man is tied to a form, than he shall have his spirit as it were bounded and limited, that he cannot go beyond that which is prescribed; and therefore, say they, it is reason a man should be left to more liberty, (as he is in conceived prayers) and not tied to a strict form.  
To this I answer, even those men that are against this and that use this reason, they do the same thing daily in the congregation for when another prays, that is a set form to him that hears it; I say it is a form to him: for put the case, that he which is an hearer, and doth attend another praying, suppose that his spirit be more enlarged, it is a straightening to him, he hath no liberty to go out, he is bound to keep his mind intent upon that which the other prayeth: And therefore if that were a sufficient reason, that a man might not use a set form, because the spirit is straightened, a man should not hear another prey though it be a conceived prayer) because in that case his spirit is limited; it may be the hearer hath a larger heart (a great deal) than he that speaks and prays so that there is a bounding and straightening, and a limiting of the spirit to him. And therefore that reason cannot be good. Again I answer, &c.  
I have no more to say concerning this passage of Tertullian, but that (as is well obs●rved by those that comment upon him) his chief aim in these words (and that which gave occasion unto them) was, to deride the custom of the Heathens of his time, who truly and really in their, whether private or public, Temple devotions did use such Monitors or Prompters, to suggest unto them the true titles and manifold appellations of that supposed Deity, what ever it was, which they intended to worship. Now their Gods being very many in number, and every one having several titles and appellations; no wonder if their worshippers, most of them (for some did not, and were accounted very religious for it) needed these Monitores, or Nomenclatores, at their elbows.  
The next proof or objection (which you will) is out of Justin Martyr, in these words: And before this in that famous place of Iust. Mart. Apo. 2. he, who instructed the people prayed according to his ability, Nor was this liberty, &c. & in the margin: Iust. Mart. Apol. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  
No man can otherwise imagine, but that his intention in this allegation is, to infer out of these words, according to his ability, conceived prayer, in opposition to set or prescribed prayer. I think I shall clearly enough show, that Iust. Mart. had no such meaning at all, and consequently that our author, to make the best of it, is much mistaken. But I must needs say, though unwilling to make the worst of it, I can not but suspect something, when I consider that, neither in his Text, nor in his Margin, he doth set down the words of the Father, fully, and faithfully as he ought. The words are these, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: That is, The Bishop, or precedent, doth in like manner is before present, or offer unto him prayers and thanks to the utmost of his power; or as far as his ability doth reach. It is a compliment of civility, even amongst men, (ordinary in all languages, I think, but in the Greek and Latin Languages I am sure,) when we thank a man, to qualify our thanks with this restriction, pro virili, o●, quas possum. As when we say, Ago gratias, non quas debeo, sed quaspossum; or, quantas possum maximas: what more ordinary in Latin Writers, whether old, or late? How much more doth it become us, when we say, that we thank God; and which is more, when that we do {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}? the weight of which word is well observed by learned Grecians, and by the use t●at it hath sometimes in ancient authors, it doth little less import than retaliation, or a return of good offices. We know who said, my goodness (beneficentia mea) extendeth not unto thee: and Saint Augustine, in a prayer of his somewhere, even of thoughts (de quo semper cogitare debemus, & de quo dignè cogitare non possumus) useth this civility of language; and shall we wonder, if any use it of thanks? This being so obvious, I should wonder this author could not think of it here; but that I know, some there be in the world, who are never more bold, or less heedful of their speeches, than when they speak to God, by way of Prayer, or praises, though it be in the public. And this their boldness and impertinency, be it never so great, some there be so blind, as to deem it zeal. Others excuse, as harmless solecisms, or ●autologies, what a right and sober judgement, guided by the light of God's Word, will find little better than blasphemies. I say therefore {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, is no more then, gratias agere quantum humana potest infirmitas▪ aut vilitas: ●nd this I hope, is as proper and ordinary in prescribed set prayers; as in conceived and arbitrary. Yet I will not deny that I find the words, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, otherwise understood by some learn men, who render the pass●ge thus; D●th give God thanks with as loud voi●●, as he is able▪ and considering there be other Fathers that testify the accustomed lowdne●s o● their solemn prayers, I will not say that this interpret●tion is altogether impertinent; but this, that our Author doth bring, and his inference upon it, I dare confidently say to be most groundless and impertinent.  
His third and last objection is out of Eusebius concerning Constant. in these words: And blessed Constantine was herein as unhappy as we, who needed not have composed forms of prayer for his Guard, to use upon the Lord's day, but might and would have taken out of former Liturgies, if there had been any, &c. I answer, that I do not (nor perchance any other) understand what is the strength of this inference: A peculiar certain prayer was made by Constantine (a most devout and religious Prince) to be used by his guard; therefore there was no common liturgy-book extant in Constantine's days, for the use of the public. I have read three Prayers made (they are printed under her name, I am sure, as made by her:) by Queen Elizabeth, of ever blessed and glorious memory, for the success of her Navy, &c. Would the inference be good upon this, either that there was no Book of common Prayers then extant, and used; or that the Queen had no Bishops, or Chaplains, at that time, that might have saved her that labour? This I think, might suffice; there having been enough said before, concerning forms of public prayers, extant and used long before the times of Constantine. And indeed, the Truth is all that I aim at, and not anybody's shame. But why should I spare him, that hath not spared his Mother; and who doth so lightly esteem of those things, which I do, (and ever shall, I hope, as long as I breath, however the times go) most honour and reverence? Let us therefore look into Eusebius a little more exactly, that it may the better appear, how this man hath dealt with his Reader.  
First then, whereas he tells us of Prayers composed by Constantine himself, I say it is more than doth appear by Eusebius. Where the Latin hath it, cap. 18. Preces ab Imperatore descriptas: it is in the original Greek, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that is, Such as the Emperor did most affect; and therefore descriptas here, must be, not, written, or, composed; but, selected. Again, where the Latin hath it, cap. 19 Formulam vero precandi ipse militibus praescripsit, &c. it is in the Greek, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: that is, he taught it to all his soldiers. And I hope if a man be said or reported to teach children or ignorant people the Pater Noster, or Creed; he must not therefore of necessity be conceived to be the author of either.  
Secondly, whereas he saith, it was for his Guard, that Constantine composed these forms of Prayers, to use upon the Lord's day; I say, it was not for his Guard, but for all his soldiers in general, and especially for them that were not Christians, that Constantine either made himself, or caused to be made, that Prayer which Eusebius speaks of, and setteth down in his twentieth Chapter: that being the only Prayer, that Constantine can, in any probability, (so far as appears by Eusebius) be conceived, to have composed, if he composed any. For, as for the Guard that lived within his Palace, to them were appointed, saith Eusebius, those Prayers which he calls, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. And as concerning the soldiers, whereof Eusebius says some were Christians, and some were not; those that were Christians, he commanded them (dispensing with them for their ordinary service, or attendance, upon that day) to repair to public Churches, and there to celebrate the day: those that were not, even them he compelled to meet together in the fields upon that day, and there to praise God in that form of Prayer which is recited by Eusebius. The Prayer was this: Te solum Deum agnoscimus: te Regem profitemur: te adjutorem invocamus: per te victorias consecuti sumus: per te hostes superavimus: abs te & praesentem foelicitatem consecutos fatemur, & futuram (future, that is, for the time to come, as is more plainly expressed by the Greek:) adepturos speramus: tui omnes supplices sumus: abs te petimus, ut Constantinum Imperatorem nostrum, una cumpiis ejus liberis, quam diu●issimè nobis salvum & victorem conserves.  
Here you see is no mention of Christ at all, nothing but might very well be said by a Heathen of those times, as may appear by divers of their Prayers yet extant, the first words, Ye solum Deum agnoscimus, excepted, which nevertheless might bear a very commodious interpretation, according to the tenets of divers of their own Philosophers and Wise men. If any shall press the words, Omnibus militibus praescripsit, to show that it was common to all, whether Christian or Heathen soldiers, I shall not stand upon that, it being likely enough, that the same Prayer upon other days was to be used by them all, when they were mixed together, and therefore of purpose so composed, that it might be used by any, whether Christians, or Heathens of those times. But in the mean time if it be granted, (as I do not see how it can be denied) that it was principally intended for the use of the Heathen soldiers; how can it be conceived, that such a form should be sound in a Book of common Prayers appointed for the use of Christians; how much less inferred from hence, (as this man would gladly) that the Christians of those days had no Book of common Prayers? But I have not done with him yet. I think it will easily be granted unto me, by what hath been said hitherto, that it is very probable, that this man in these his allegations out of Eusebius, took more notice of the Latin, then of the Greek. Now if you look upon the Latin, in the Chapter just before, (to wit the 17) you shall find that plainly contradicted, which this man would have inferred out of the eighteenth. The words (because it is but a short Chapter) are these, Cap. 17. Sed his quidem multa magnificentiora contemplari potes, si animadvertas quemadmodum in ipsis Regiis Ecclesiae Dei formam instituerit, populo in Ecclesia congregato, ipse studiose exordiens. Sumptis enim in manus libris, vel sacrarum literarum contemplationi diligenter animum adhibebat, vel constitutas cum universo Ecclesiae coetu preces reddebat. What sense can any man in the World make of these words, but that it was Constantine his custom, taking the books themselves into his own hands, sometimes to turn the Holy Scriptures, & sometimes the Book of common ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, is the word in Eusebius) Prayers, according as the Order of the Liturgy by him there and then used, required? Now if any man shall ask me, for his own satisfaction, how it is in the original Greek, I will ingenuously confess that the Greek doth not so fully and distinctly express it, as the Latin doth; though it be as true, that the Latin saith no more, than what the Greek will very well bear.  
And now I have done with this Author; with whom I should not have had to do at all, but that he came so cross in my way in this point of set forms of Prayers. Whether he, or I, be in the right, I shall willingly submit to the judgement of any that are truly indifferent; that is, that seek the truth for itself, and embrace it, where ever they find it; not blindly zealous to maintain their own side, whether it be in a just cause or not. If it shall appear to others (as hitherto it doth unto me) that this man (as confident a man in his way of writing, as ever I met with) is much mistaken in this point; then I shall yet, before I leave him, advise others, whosoever shall happen to read this, to pause awhile & consider with themselves:  
Much talk there is of a Reformation; and for my part, how he can be accounted a true Christian, that would not be heartily glad to see that amended, what ever it be, which, to the prejudice of God's Glory, is amiss, though perchance not to be amended, without his particular loss and prejudice in worldly respects, I know not. Now then, if that Reformation, so much talked of everywhere, and by many so much desired, shall go on, how far such men as he, so confident, and so apt to mistake, may, either to direct or to inform, be trusted with it, to the glory of that God, which is the God of Truth; & to the content of men truly zealous, that is, zealous according to knowledge; this is the thing, (and God is my witness I have no end in it but his glory:) that I would desire all men seriously to consider of. But this, by the way only; and so I come to my third Position.   

III.  
FIrst of all I would have it here remembered, that what S. Paul writes, 1 Tim. 2.1, 2. I exhort therefore, that first of all Supplications, Prayers, Intercessions, and Giving of thanks be made for all men: For Kings and all that are in authority, that we may lead a quiet and peaceable life, &c. is by S. Chrysostom & S. Augustine expounded of the daily public Prayers of the Church: as hath already been declared. Upon which I infer, that when the ancients speak of the power and effica●ie of prayers and Supplications to the procuring of public blessings, as peace, plenty, &c. they are (which I think no reasonable man will deny) especially to be understood of daily, public Church-prayers. So is Origen to be understood in those words of his, in his eighth book, contra Celsum: thus rendered by Sigismundus Gelenius: Postremò hortatur nos Celsus, ut opem feramus Imperatori totis viribus, & geramus ejus ausp●ciis justa piaque bella, neve detrectemus militiam si res ita postulet. Respondemus, ferre nos Imperatori auxilia suo tempore, sed divinâ (ut ita loquar) armatura fretos, non humanâ. Idque facimus Apostoli monitis obedientes, 
● Tim. 2 1.  cujus haec sunt verba; Obsecro vos primum ut faciatis deprecationes, &c.  
Dionysius, Bishop of Alexandria, who lived in S. Cyprians time, that Dionysius so much admired by the Ancients, as that Eusebius makes him the chief subject of more than one of his Books of ecclesiastical history, in a letter of his recorded by the said Eusebius, wrote thus of Gallus, who succeeded Decius, about the year of the Lord 250. Quin Gallus neque Decii recogitavit calamitatem, &c. As for Gallus, he neither remembered the calamities of Decius, neither did he so diligently, as he ought, consider with himself before hand, what it might be, that had been the chief occasion of his ruin: but unhappily, to his great misery, stumbled upon the same stone, though apparently set before his eyes. Who in the full sail of prosperity, when he might have boasted of his hearts desire in all things, by cruel Edicts, began to proscribe those Religious men, who ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, it is in the Greek, whence may easily be gathered what men he speaks of:) both for the peace of his kingdom, and for the health and safety of his own person, were wont to make earnest Prayers, and intercessions unto God: who therefore at the same time, when he drove them away, drove with them those Prayers also, which for him they were accustomed to pour unto God.  
This Gallus was a Heathen, not a Christian. And lest any man think it strange, that this holy Bishop should lay it to a professed Heathen Empe 〈…〉 charge, that he made no greater account of the solemn Prayers and Supplications of Christians; I would not have it unknown, that even Heathen Emperors (some of them) though otherwise very ill affected to Christianity, had nevertheless such an opinion of these Prayers, as that they thought themselves and their Empire, the more secure for them, as will appear by an Edict of Maximinus recorded by Eusebius, in the eighth Eccl. Hist. c. 29. where we find these words: unde Christiani hac indulgentia à nobis concessa devincti, debent Deo suo obnixè supplicare pro nostra, pro Reip. pro sua ipsorum salute, ut quovis modo cum publicus rerum status integer & incolumis retineatur, tum ipsi in suis familiis absque cura & solicitudine vitam traducere queant, &c. Thus a Heathen Emperor. Let us now hear Christians: and amongst them, whom before him, who was so highly favoured of God, as to be the first-fruits (though I know what is written of some before him) of all Christian Emperors, even Constantine the Great, the glory of all Emperors? Of him thus Eusebius in his life: 
Lib. 4 c. 14.  Ita igitur universo orbe sub unius gubernatoris prudentia constituto, &c. Imperator cùm existimaret p●orum hominum preces magnum sibi momentum afferre ad salutem, & custodiam universae Reip. eas cum necessario adhibuisset, non solùm ipse se Deo supplicem abjecit: verumetiam ut pro se ab Ecclesiae Praesidibus supplicaretur, mandavit.  

〈…〉 b. Ecc. Hist. l. 10. c. 7.  And thus he himself in an Epistle or rather Sanction of his, by way of Epistle: Quare eos qui in Provincia tuae fidei concredita, in Ecclesia Catholica, cui Cae●ilianus praeest, huic sanctae religioni sedulo inserviunt (quos Clericos nominare solent) ab omnibus omnino communibus & civilibus Rerumpub. ministeriis solutos volo: ut nullo modo per errorem, vel per sacrilegam ac profanam prolapsionem, quae in hujusmodi negotiis accidere solent, à cultu divinae Majestati debito abstrahantur; sed absque ulla molestia propriae legi obsequium praestent. Qui quidem cum sacrum numen summo honore & veneratione prosequantur, incredibile est, quantum Reipub. adjumenti videantur allaturi.  
What Culius is here especially meant, is more clearly expressed in the Greek, by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, words which all know (the latter especially) to be commonly used of the daily Service of the Church. Neither was this the Divinity of that godly religious age only: For Justinian, who swayed the Empire two full hundred of years after, 
〈…〉. lib. 1. tit. 3 l. 42.  spoke much after the same manner. As where he saith: Omnem adhibentes providentiam circa sanctissimas Ecclesias in honorem & gloriam sanctae & incorruptae homousiae Trinitatis, per quam & nos & communem Rempub. salvos fore credidimus: insistentes etiam doctrinae sanctorum Apostolorum de creandis irreprehensibilibus sacerdotibus, qui quidem ob id potissimum ordinantur, ut suis precibus benignitatem clementissimi Dei rebus acquirant communibus, (id est, Reipub.) praesenti lege sancimus, &c. Where Dionysius Gothofredus (a man well known amongst Scholars for his learned labours; whose son, or Kinsman, as I take it, Jacobus Gothof: he also a very learned man, was lately consul of Geneva:) his marginal note is: Nota munus Episcopi; & ita Petrus Act. 6. ver. 4.  
Again: the same Justinian elsewhere, 
Ibid. tit. 4. l. 34.  Certissimè credimus, quia Sacerdotum puritas, & decus, & ad Dominum Deum & Salvatorem nostrum Jesum Christum fervour, & ab ipsis missae perpetuae preces multum favorem nostrae Reipub. & incrementum praebent, per quas datur nobis & Barbaros subjugare, &c. Where again the marginal note is; Munus Episcopi, precari. Preces Episcopi, Reipub. utiles. And again, Novel. 133. cap. 5. Si enim illi puris manibus, & nudis animabus pro Repub. supplicent Deo, manifestum quod & exercitus habebunt benè, & civitates benè disponentur, Deo quoque placato, &c. Sed & terra nobis feret fructus, & mare quae sua sunt dabit, illorum oratione propitiationem Dei ad omnem Rempub. deducente, &c. And there also the Margin is; Operae Dei Ministrorum quaenam sint.  
Thus have I now, through God's grace, gone over my three Positions, and I hope I am not come short (though I have endeavoured to be short) of my undertaking in any of the three. I have no more to say, but that I desire them that shall read this (if any shall) all passion and prejudice laid aside, as becometh good Christians, to consider, whether the religious use of Cathedrals, where (as by the end of their institution it ought to be: if through abuse, incidental to best things, it happen to be otherwise anywhere, authority may look unto that;) public prayers and supplications, for particular persons, as Princes, and Magistrates; and for all men in general, of all estates and conditions; for the peace and prosperity both of the Church, and of the commonweal, with much reverence and devotion are daily offered unto God, may not hence, in part, be inferred. I say in part, because of divers other particulars, that might be alleged to the same purpose: as for example, Sermons; another main part of God's worship: which I think are more frequent (not to say any thing of the Choice) in Cathedrals, then in any other Churches of the realm: and God forbid, but it should be so.   
FINIS.   

Errata.  
Pag. 6. line 2. read, little danger. But this I conceive to be a matter of great consequence. Let us therefore, &c.