THE PLEA FOR The Common Prayer Book. In two Parts. By James Harwood, B. D. Let all things be done in decency and in order. 1. Cor. 14 40. Jerusalem is like a City at unity within itself. Psal. 120.3. LONDON, Printed for the Author. 1654. To the Right Honourable, the Countess of Pembroke and Montgomery, etc. RIght honourable and truly virtuous Lady, elect in the Lord, your accepting with the hand of Charity; my Lord's Prayer unclasped, obliges me in more special, to dedicate this short Treatise, called A Plea for the Common Prayer Book, unto your singular goodness. I have found our Church's Prayers set light, and by those who ought to have been as shining lights in the midst of this our more than Egyptian darkness. This is it hath made me set pen to paper, in some poor measure to vindicate as our Lord's Prayer before, so now the Prayers of our Church. I am sure to meet with Hericano's and the grand gusts of malcontented spirits: I humbly therefore crave leave this my decurt Treatise may shroud itself under the Lee of your acceptance; and if the Lord in his mercy allay these winds of boyst●rous calumniators of our Church's Service, within my short time I have here to stay, I shall put to Sea once more again, and purpose in my next Bottom, to Land that Staple Commodity, A Treatise upon the lawful Calling of our Ministry, according to the Canons and Constitutions of our Mother, Church of England. A Subject, I assure you, most fit to be laid open and maintained, lest in a very short time, we lose the name Christian. Madam, I am loath to promise much, and perform nothing: therefore this short I realise I devote to your service, and subscribe myself, as bound, Your most Humble servant, JAMES HARWOOD. The Author of the work gins his Treatise with a Divine Prayer, put up to the Author and finisher of our Faith, Christ Jesus, God blessed for ever, Amen. THE PRAYER. MOst Divine power, I am unworthy to tread upon the Earth thy footstool, more unworthy to speak unto thee, my God and my King, yet humbly upon the bended knees of my body, and from the bottom of my heart, I beg thy Heavenly protection, from the violence of unruly men: look O Lord upon the woeful warfare of thy Church, and no longer suffer her children to wound her to the heart blood by division: say O Lord it is sufficient and divert the judgement: bring us to an unity in Discipline as in Doctrine, that as we all acknowledge one God, one Faith, one Baptism for the remission of our sins in Christ Jesus, so we all of us with one heart, and one mind, and one spirit, may put up our joint prayers to thee in thy Church; Lord open the eyes of the dissenters that they may see what damage accrues the Doctrine of thee the Lord Jesus, for want of uniformity in Church service, our sins have pulled upon us this division: grant us true sorrow for our sin, and then we shall be in hopes of an union. O give us the spirit of unity in the bond of peace, while we join together like Sampsons' foxes; all the choice fruit is burnt up: O that we might once more hand in hand, like Peter and John, go up unto the Temple and pray. Let not the redundancy of the spirit, make the people set light thy set form of prayer, and the prayers of the Church, but since both thy precept and practice justifies a set form of Prayer; Pray thee dear Saviour, send down thy Spirit, to point the people of England out the way to our common Prayers: if aught were in them tended to the dishonour of thy name, we would not expect a blessing, since all is consentaneous to thy Holy Word, Lord say the word and the People shall be obedient; when we are weakest thou art strongest: and now that there is no Law to compel the People to come in, send abroad those thy servants, the sacred suggestions of thy Spirit, and thy house it shall be filled. Lord thou knowest what harsh censures I shall under go for the discharge of this my conscience; I fly to thee for succour, and beg that of thy merciful goodness, thou wouldst preserve from all perils and dangers of body and Soul. Thy dejected, Servant, James Harwood. A Plea for the Common Prayer Book. Six Arguments to prove a set form of prayer lawful. Seven Mementoes to the dissenting Ministry. Three Inferences from every Memento. The four sold Aim of the Presbyterian Minister. Six unexpected Issues. A Parrallell betwixt the Papist and Presbyterian Minister. The Intravit. The Exivit. The Vale. The Supplicat for restorement of the Common Prayer Book. A Plea, for a reprieve, after judgement post upon the Common Prayer Book, or a short and charitable construction upon the forbidding the Common Prayer Book, to be read in the Churches of Christ, which will bring much of it into use, & nemo debet contradicere. And as for the remainder, you know what is said, our Law condemneth none, until he be heard. In all humility we who are conformists but peaceable, beg leave to be heard in a case so much concerning the glory of God, the peace of our own consciences, and uniformity in Divine service, and if ought be found guilty in our Church's Rubric, scenting either of Heresy or superstition; we are in all sobriety willing to be better learned, and shall submit. We dare not lay aside, and as we hope by the strictness of the last command, it was never intended we should, though enjoined to be used and read by the Common Prayer Book, these holy relics of Christianity. THe Ten Commandments, for they were written by Gods own hand, Exod, 20. 2. The Lord's Prayer, for that was made by Christ Jesus, and by him given us in command to say, Luke 11. Chapt. Vers. 2. 3. The Sacrament of the Lords Supper, for that was instituted by our Saviour, whose self saith, do this in remembrance of me. 4. The Sacrament of Baptism, for the command is, go and teach all Nations, Baptising them In the Name of the Father, Son, and Holy Ghost, Mat. 28.19. Verse. 3. David's Psalms, the most rigid count them innocent, since separated from the Organs, 6. First & second lesson is likewise Scripture, & that I hope is not yet our of date. 7. The Holy Hymns are likewise warranted by the word of God. 8. The Epistle & Gospel are also Scripture & fitted for the times & seasons, the better to make us bear them in remembrance. 9 The preparative verses, we find verses of the Chapters. And thus the preparative verses which begin the service, The Collect. the Lords Prayer, David's Psalms, first and second Lesson, the Holy Hymns, the Epistle and Gospel, the ten Commandments, the blessed Sacraments, they all being part of the Holy bible, we in charity conceiv, though they were enjoined by the Common Prayer Book, you have not forbid to be used, & therefore without receiving the brand of obstinate, we nothing doubt of free leave for us, who are Orthodox Divines, to use them in our Churches. We have somewhat more to offer, and do desire aught understanding, and a favourable into pretation of our candid meaning. 1. That we may have liberty to say the Gloria Patri, for this fragment of the Tongue of Canaan we learned of the Angels Luk. 2. who are set to be our samplers Luk. 11. Again this Article of our Faith was opposed by the Arians and Macedonians, the one denying the Godhead of Christ, the other the Godhead of the Holy Ghost, and to show how we who hold the Catholic Apostolic Faith detest these Heresies, for this cause were brought into our Church's service; these words, Glory be to the Father & to the Son, & to the Holy Ghost. 2. We desire to make confession of our Faith called the Apostles Creed, since it is the confession of the Church Catholic, and not an Article in it but Scripture prose, as also the Nicene and Athanasius his Creed. 3. To make confession of our sins in the public place of God's worship since God's word doth enjoin us to confess one unto another Jam. 5.16. yet more, their confessing and Praying, are coupled together, to note, as the Church is the house of Prayer, so a fit place for confession of sin to be made in. 4. For us the Ministers of the Lord Jesus, to declare to the people being penitent, Remission of Sin, especially considering to win home we moderate our claim, Joh. the 20 23. 5. To use the Collects after the Epistle and the Gospel, since they give the most over went before, and all that is intended is, that what was lately read in your hearing, you by praying, may be insured of the blessing, 6. And as for that Litany where with so many thousands have been in love a long time, being a prayer fitted for all occasions and all necessities at all times, we humbly crave leave we may use it in our Churches, till either that sect confute it, who will have no King to rule over them upon earth but Christ, or that fraternity of the new so called Ministrey, who will bring all the civil power under the verge of their new sprung up discipline, and upon contempt of it disthrone them; neither is this the total of our desire, but more, we humbly crave a sober conference with our supposed scholastic opponents, not doubting but we shall justify the work of our reverend reformers and if we he found imbecile, or unable, peaceably we shall decline and submit to what commanded. And whereas I am confident the great fault they have found against our Common Prayer Book is de modo for that non for that materia. for that the Church's Prayers are a set form of Prayer, The Lord's Prayer unclasped Page. 324. I have already answered that great grand Goliath objection, and received no hurt by the weaver's Beam. And now that the people of God may more perfectly be informed, and for ever convinced, how a set form of Prayer is lawful to use in the Churches of Christ Jesus. let them know. 1. The Orthodox Divines of our mother Church of England are able in every Century from the time of the primitive Church, Six vallid reasons to prove the lawful use of a set form of Prayer. to make it appear, how it hath been the universal practice of the Church Catholic, to use a set form of Prayer: O stand and inquire for the good old way. 2. Arg. If any will say our Church Prayers blunt the edge of Devotion, for that set forms, why then do they approve of David's Psalms to be read, so full of set forms of Prayer? O be guided by a man after Gods own heart. 3. Arg. We have Christ his Precept to warrant a set form of Prayer, Luke 11 2 O let Christ his word be your warrant. 4. Arg. We have Christ his practice to justify our Practice who prayed three times in the Garden of Geethlemene, using the self same words. Matth. 26.36. to the 45 verse. O remember what himself saith, Learn of me. 5. Arg. A set form hath been in use as under the Gospel, so under the Law. King Hizekias is my witness. 2. Chro. 29 the later part of the 35. verse. And thus my dear Brethren, if either the practice of the King of Juda, The Collect the practice of Christ Jesus, King of Kings, the precept of Christ, David his set forms, or the Church Catholic, be worthy of imitation, we have made no innovation upon the people of our God, but in truth and soberness desire you to embrace our Church's Prayers especially considering a set form 〈◊〉 warranted by the Lord of Heaven and Earth Numb 6 from the 22 verse to the end of the ●6. where said, and by the Lord unto Moses Speak unto Aaron and his sons saying on this wise ye shall bless the children of Israel. saying unto them the Lord bless thee, and keep thee, the Lord make his face shine upon thee, and be gracious unto thee, the Lord lift up his countenance upon thee, and give thee Peace. Note. And thus Aaron the Priest for his time, and his sons for after times, were to say these Common Prayers, and enjoined to do it by the Lord: What Heaven and Earth thinks fit to go for currant, let dust and ashes not dare to disallow; I never met with any could justly tax the subject matter of our service Book; and now we having such a Cloud of witnesses to testify the lawfulness of a set form, its high time for the brothers of the separation to come home, yet if they will not communicate with us, O thou who sits in Heaven so dispose of the hearts of men upon earth, that we may have free liberty to use our Churches set form of Prayers, and we shall pray. The Second Part of the Plea for the Common Prayer Book. Containing seven Mementoes for the dissenting Brethren, who before these late wars were lawfully ordained Ministers, according to the Constitutions of the Church of England, but since not by compulsion, but voluntarily, have deserted the Common Prayer Book, with three Inferences, drawn from every Memento proposed unto them, by James Hear wood. Nevertheless I have something against thee, because thou hast left thy first love. Revel. 2.4. His Epistle to the dissenting Brethren. IT is not malice but conscience hath extracted from me, these Mementoes. Memento was spoke too late to Dives, these in good time to you my Brethren: you know; better are the reproofs of a friend, than the kisses of an enemy: the one may cure, in the other there is danger. If the Ulcer be overgrown, the incision must be deep: if my Lance be too sharp, it is, for that your sore is festered: I shall be glad of your recovery, and pray, as for the health of your bodies, so your souls, and subscribe myself, as bound God and the Church's Servant. 1. Memento. There oath was taken when made Deacons, Minister, and instituted. Remember your tripartite oath, like a three fold cord, not easy to be broken, which did bind you to use the Common Prayers in your Churches. 1. Inference. No Potentate can securely confide in their civil odedience, who do make no matter of such religious ties and obligations. 2. Inference. I cannot see, how there can be any heavenly efficacy in their preaching, who have made so little reckoning of their swearing. 3. Inference. Those preachers do over highly prise their preferments, who to save their benefices, make Shipwreck of their consciences. 2. Memento. Remember you could never yet convince us, how our Common Prayers were either Idolatrous, or superstitious. 1. Inference. Th●… law was upon suspicion to hang, and after in open Court hear the witnesses. You are guilty of more severity, than the ancient Arch Dukes of Austria, who first condemned, and after the death of the fellow went to trial; It is more favour than our Common Prayer Book hath yet found from you. 2. Inference. These children of the Church resemble young Vipers, for they kill their mother that they may live themselves: The young Viper gnaws a way through her dams bowels It is an infamous life is preserved by the death of the damn. 3. Inference. You must needs be given over to strong delusions, to cry down Common Prayers, and show us no cause. It is high time therefore to set pen to Paper, and to say something though you can say but little. 3. Memento. Remember the reverend compilers of the Church's service Book, whose very ashes from age to age, will have a civil respect from all good Christians. 1. Inference. You are higher conceited of yourselves than the Chinoes, who say they themselves have two eyes, we of Europe one, and all the world beside blind. It seems you would be the only seeing men and none else 2. Inference. You prise your own judgements above all our ancient reformers, whilst all that, which they have compiled, you have wholly disalo wed, by this it seems all our Church Prayers were impertinent, or else your sentence passed very rigid. 3. Inference. You have as much as in you lie, dishonoured, the reverend fathers of the reformation, whilst with Cham you endeavoured to uncover their nakenesse; whereas if there had been a blemish, you ought with Shem and Japhet, to have gone backward, and with sorrow and reluctancy covered the sports in their fices. 4. Memento. Remember, it is not long, since the Common Prayer Book was a cogniscence to distinguish a conformist Protestant, from a Recusant, till you forced our Church Service out of the Church doors. 1. Inference. You have robbed us of that piece of the holy tongue, the Sibboleth, by which we did distinguish the Ephramite from the Gileadire. 2. Inference. The Wolf may now come in, into Christ's Sheepfold in the Lamb's Skin, and the innocent Lamb be in danger of its life, by conversing with the Wolf. 3. Inference. You put us in fear I dolatry will creep in, into the Church, since you have banished that Service Book, which scared the fomentors of Haerisies, so that they durst not communicate with us. 5. Memento. Remember, not any thing is contained in our Common Prayer Book; but either Scripture, or what consonant to the Scripture. 1. Inference. Your quarrel then must needs be against God and his word, and the upshot without repentance, will be the issues of death. 2. Inference. You are more men-pleasers than pleasers of God, otherwise you would never forbid his word to be read; and that which is as consonant to it as the Doctrine you draw from your Text, 3. Inference. Hear he reproves them for cashiering that part of Liturgy which tatidem verbis is the word of God. You set an higher estimate, of that, which as you say, is dictated to you by the Spirit, than of that sacred word which holy men spoke as they were inspired by the Holy Ghost. 6. Memento. Remember, and again I say remember, how they who are against unity of Discipline in the Church's service, have ever been, and ever will be, against the government of this Nation, in the person of one. 1. Inference. You are common disturbers of the Church and State, and have no acquatutance with that sacred Motto beatisunt pacifici Lysimachus Nicanor hath drawn out your perfect picture. 2. Inference. As you have laid aside the government of one Prince, That Author writes the Parallel betwixt the Jesuits and these dissenting Ministers. so the personal power, now in power hath no good cause to confide in you, you are semel & semper iidem. 3. Inference. You are enemies to Moses and Aaron, the Sceptre and the Mitre, and there is no safe sanctuary, where your over pouring synod is predominant. 7. Memento. Remember by disowning the Church's service, you opened a gap for Enthusiasts who pretend the spirit to make Null the Gospel. 1. Inference. You have pulled down part of the hedge of the Vineyard, so that the little Foxes have destroyed divers choice Vines. 2. Inference. You have made way for the daughters of Giants, to mix with the sons of the Church. From a prodigious match, expect a prodigious birth. 3. Inference. Your intent could not be good, the event hath made us very suspicious, yea we do truly judge of yourself ended aim, God so crossea you in the issue. Your forefold Aim. 1. Aime. To quarrel with the Church for her revenues, your want of a temporal estate made you plot vi & army for spiritual promotion. 2. Aim. To pull down a Bishop in a Diocese, and set up a Pope in every Parish. A great Pope in a little Rome. 3. Aime. No longer to hold Stirrup, but sit in the Saddle. Yea, when you know not how to obey you purposed to command. 4. Aime. To set the Church on fire to warm your own frozen fingers, videte fratres no plus quam satis calefaciatis. The Sextuplade unexpected Issue. 1. Unexpected Issue. God hath confounded the wisdom of these worldly wise Ministers, their golden stream is turned into another Channel, and they that aimed to have all the command, have little more than they had before. 2. Unexpected Issue. Their expectance of fat Cathedral parsonages, is Metamorphosed into lean augmentations, A just reward for their unjust Apostasy. 3. Unexpected Issue. The hearts of the most of their old adherents, are quite alienated: for now their worldly mindedness is discovered. 4. Unexpected Issue. They cannot possibly but be disinherited by the State, for these have been untrue to their church's interest. 5. Unexpected Issue. They cannot expect to be countenanced by the sword man; for they are opposite to his principles, liberty of conscience. 6. Unexpected Issue. They have just cause to fear, how they have lost the love of God the Father. for they have slighted their Mother the Church. A Parallel betwixt the Papist and Presbyterian, showing how they join hand in hand to destroy the Common Prayer Book. The Protestant Divines complied it. The Papist Priests burned it. The Presbyterian tears it all in piece. The Protestant Bishops suffered Martyrdom for it. The Papist Priests branded it abettors for Heretics. The Presbyterians call us Papists who use it in our Churches. The Papists did not disent it till forbid by the Pope. The Presbyterians used it, till laid aside by their prevailing party. The Protestants crave liberty of consicence to use it, thought disanuld by the Pope and their party. The Papist enemies to reformation first slighted it. The Presbyterians pretenders to reformation, after cured it, The Ancient Protestants of the Church of England still own it. And thus good reader, Mark. 1. How that book which the Papists burned— The Presbyterians as ill-intreated. 2. For maintaining that book, for which the Papists Martyred our good Bishops— the Presbyterians have done what they can, to starv us; 3. How as the Papists have obeyed the pope's Mandate, and left coming to Common Prayers so these Presbyterian Ministers, sworn to maintain them, upon their prevailing parties intimation, left them 4. It is worthy to be considered, how the Papist a known enemy to the Church. of England, hath not been more an enemy nemy to Common Prayers, than the Presbyterian, who many years at ripe years was a pretended friend to our Church government till a Seotch Covenant like a fas all comet hung over his spiritual preferment. And thus you see who are enemies to Common Prayers, a Papist, a Presbyterian: it was quickly discerned what would betid Christ, so soon as Pontius Pilate and Herod were agreed. The intravit The exivit The service Book. It came in with the fall of Papicie. It went out with the fall of Monarchy. It came in with the rise of Protestant Bishops. It went out when Presbyter John came in. It received Christendom from a Prince. It received Martyrdom by the people. It came into the Church with a general Union. It was forced out of the Church by a general division. It was peace of conscience ushered it in. It was a schismatical conscience frighted it out. The service Books. The Vale. And 〈◊〉. Farewell Uniformity in Discipline Farewell unity in Doctrine, Farewell royal Sceptre Farewell Priestly Mitre, Riches of the Church. Farewell golden Trumpet. Lawful called Ministry. Farewell linen Ephod. Farewell Brotherly love Farewell noah's Dove. The Supplicat. FAther of Spirits, Humbly I beg, thou wouldst not permit these dissenting Brothers of the Ministry to be predominant, Byas their ambition whilst by thy providence, thou impedest their purposes. O thou who sittest at the helm of Government, steer about the hearts of thy Church's adversaries, Lord save their souls, but confound their divices, and keep us Orthodox Divines in the Channel of our Churches, set form of service, harmless in itself, decent to be used, and not in aught, discongruous to thy sacred Word: the innocency of our intents makes us have faith to believe, that thou wilt neither suffer them to be exalted too high, nor deject us too low, which is prayed for, by thy most unworthy dejected servant, JAMES HARWOOD. FINIS.