THE OLD PURITAN Detected and Defeated: OR, A BRIEF TREATISE SHOWING How by the Artifice of Pulpit-Prayers our Dissenters, at all times, have endeavoured to undermine the Liturgy, of the Reformed CHURCH of ENGLAND. Together with The Fault and Danger of such Prayers, whether vented Extempore, or forethought by the Speaker. By a most Learned and Reverend Divine now with God. Now I beseech you Brethren— that ye all speak the same thing, and that there be no Divisions among you. 1 Cor. 1.10. LONDON: Printed for W. Davis in Amen-Corner. 1682. The Publisher to the Reader. AT this time of day when the Reverend and Learned Clergy of the Church of England, are so great Ornaments of the Pulpit, and so justly admired for their performances in Preaching; he that would take upon him to instruct them how to behave themselves in it, had need be a very wonderful and extraordinary Person for Learning and Authority; or else he will be thought to charge himself with a most invidious and vain glorious Task. But the Author of the following Tract was well known to be such a Person, a man of great Reverence and Learning, and worthily Designed for a Principal Governor in this Church, if it had pleased God to spare us so great a Blessing a little longer. And therefore it should not be thought any great presumption, to set down His sense of the Clergies Duty: Especially in a matter that does not touch on the preaching part, but concerns only Discipline, and is neglected by most (as himself thought it was) through mistake of its bad consequences, or by Inadvertency of the Law that has enjoined it. For some years both before and since this Copy came to my hands, I have observed in many places, and especially about London, a great disuse of the practice here contended for: And having discoursed with several concerning it, I must needs say I have not been yet so fortunate, as to meet with any Reasons sufficient (in my judgement) to justify the Common practice, or to outweigh my Author's arguments against it. I know that the Title of the Canon cited by him, (viz, 55. primo Jacobi) runs thus Precationis Forma à Concionatoribus in concionum suarum Ingressu imitanda, but I am not convinced that the intention of the Canon is fullfiled when the matter of it is turned into the proper Form of a Prayer: Because we are hereby obliged to follow this very Form, which is plainly the Form of Bidding Prayer, the word being all along precamini, and not precemur. And in the Beginning 'tis, populum hortabuntur they shall move or exhort the People to pray, but not pray with them till the Conclusion: So that the next words I● hunc aut similem modum may not be understood of changing the Form of Bidding Prayer into a formal direct Prayer, but barely to allow a Liberty of altering only the words, so as may be suitable to any Emergent occasion, or particular Circumstance, keeping still to this Form in the nature of an Exhortation. Wherefore seeing 'tis so praescribed by K. Edw. 6th. by Q. Eliz. and here by K. James; and ratified since by the succeeding Powers a●● not repealed by any later Constitutions; I see no reason why it may safely be dispensed with, unless we infer from the general usage, that there is in this case a Tacit Consent of the Church. But I don't find why the Church should be thought to Agree and Consent privily, to that which she has Decreed otherwise in a public manner. And however she may Connive, or tolerate, or forbear to punish Offenders; yet this will in no case acquit them of the guilt. Besides there is the less ground to Argue upon the Church's Consent, because many Eminent Churchmen that should share in it, have declared themselves of this Author's opinion and do practice accordingly. The Dissenters tho' they hate nothing (but Monarchy perhaps) more than our Established Uniformity yet are so fond of any pretence against us; that of late they have had the hardiness to Tax the Conforming Clergy with the * Alsop against Dr. St. Hickringil, etc. Breach of it, in matters (as of less moment, and not so ill consequence as this here treated of, so) much more Difficult, if not impossible, to be remedied. And I am told, the Popish Faction hath taken hold of the very same occasion to bespatter and revile our Discipline. And farther, I know many Regular and sound Divines that both use this Form of Bidding Prayer, and no other, and are also dissatisfied with▪ such as do not use it: so that such would do well either to show good reasons why they disuse it, and to make those Reasons as public as this Paper, Or else to Testify their Conviction by the use of it. For if my Author's proofs stand firm and unshaken, their contrary Custom or their great numbers, will not justify them in the other practice. How long soever they have been in the wrong, 'tis no shame at last to yield Obedience to the Truth and to the Law. But if they make it appear against this Author, that they are in the Right, or that 'tis but a matter of mere Indifferency whether we use this or another Form, 'tis hoped that the Rest of the Clergy may follow their way for Uniformity's sake: Or, that whether they do or no; yet neither they, nor the People may be Scandalised if both ways be proved Lawful. There is no other Design in the Publication of this paper than to procure a strict Conformity in the practice of the matter in hand, or a General satisfaction to such as are Scrupulous about it. I shall say no more but only give notice that the Author's words are kept entire in the Body of the Text: The marginal notes being added by the publisher, to make his meaning clear, and to ease the Reader in perusal of his Citations by referring directly to their places. THE GENERAL PROPOSITION, Maintaining, That it is not Lawful for any Person that has received Holy Orders in the Church of England, to use any Extemporary or premeditated Prayers of his own private Composure either before or after Sermon in the Church, in the public Worship and service, but only the Liturgy set forth and allowed. FIrst, Because it is directly against his own Solemn Promise made to the Church when he came to be Ordained: † v. The Form of Ordination, etc. And that promise is set under his hand when he subscribed the Three Articles contained in Canon 36▪ the Second whereof runs thus * Quod ipse in publicis precibus & Sacramentis administrandis, illam prorsus formam quae in dicto libro praescribitur & non aliam sit observaturus. Sparrow's Collections, p. 287. That he will use the Service-Book prescribed in Public Prayer, and no other. Secondly, Because the use of such prayers is directly against an Act of Parliament (viz.) That * v. The Acts of Uniformity and especially That in primo Eliz. which is still in force as will appear by that in xiv Car. two, and is meant by the Author▪ See also lib. quorundam Canon. ib. p. 238. parag. 2. For the Uniformity of Common-Prayers, which enjoins peremptorily under sharp punishments, that no man shall use any other open Prayer than is mentioned and set forth in the said Book. Thirdly, No man is to presume to exercise any Sacerdotal Office except he be * But in Ordination, the Person to be Ordained is rather called to the contrary, as is shown above in the first Argument. v. Sparrows Coll. p. 47. and p. 60▪ called to it as was Aaron. Seeing therefore both the Church and State have expressly enjoined us to use no Public Prayers but the Liturgy [Except his Majesty give special leave, upon some extraordinary occasion, for the drawing up of Forms, which leave has ground de jure Communi both Ecclesiastical and Civil] it follows, that neither Church nor State have given power to any to vent Themselves in such Open Prayers in the Church; because they Expressly forbid it. To presume then to use such prayers contains in it a Complication of several Sins. First, A sin of Falsehood or the breach of a Solemn Promise, confirmed by Subscription, to the Church. Secondly, It is an Act of Disobedience to the Higher Powers; and so 'tis an express sin against the Fifth Commandment. Thirdly, It is an Act of Injury and Usurpation Offered to the Church in presuming to thrust themselves into a Sacred Office, which such men are not entrusted with, nor thought fit at all to Execute. For, Many may be able to discourse unto Men (since if they chance there to fail in point of Truth or Congruity, the matter is of less Consequence.) But the Church will trust but Few that shall Led men when they speak to God, because there a Falsehood may oft prove an Abomination in speech, and an Incongruity may soon amount to Blasphemy. I would gladly Demand of any prudent Person, whether he conceives that when the Church of England was in her greatest Glory she had ever in it 9500 persons, answerable to the 9500 Parishes, that were able to Led the People in Prayer? Sad Experience tells us the Contrary, and informs us loudly enough of their Solaecisms and Blasphemies. And the same Experience tells us that the Directory helps them not at this Dead Lift: Nay it may often prove the greatest Impediment, since were some weak men allowed to choose as well their matter as their words, they might perhaps come off with some tolerable approbation: But being forced to Confine themselves to matter, which either they well understand not, or are not so much used to speak on, their Prayers are oft times vain and ridiculous, or (which is worse) Erroneous or Blasphemous. The Licentiousness of Devotion (that Each Private Priest durst adventure to Led others in Public Prayer) breeding great disturbance in the Primitive Church; brought the Fathers to Decree thus, in the 2 d. Council of * Canon. 12. Milevis (where St. Augustine sat, as appears by the Subscription) that no Public Prayer should be offered up to God, that had not been approved of in a Council, or at least Agreed upon by the more discreet sort of men, † This is also repeated in the 70 th' Canon of the Council of afric. And hereunto agrees the 3 d. Conc. Carthag. Can. 23. see also Microl. de Eccles. Observ. c. 4. Orationes quae ab Ecclesia probatae non sunt▪ rejiciantur: as 'twas decreed under Carolus magnus. [Ne fortè aliquid contra Fidem, vel per Ignorantiam vel per minus studium sit Compositum:] least either through Ignorance or for want of due pains * In the Composers. the Public Faith might receive hurt through such Prayers. Now besides other Hurts which the Church of England hath received by this unlawful Course, all may know she hath received one remarkable mischief in the Neglect and Scorn of Her Liturgy. For, when Cartwright that Puritan Incendiary, saw he wanted Power either to Extirpate or Alter our Established Book of Common-Prayer, He was the First durst boldly use this Forbidden Knell of Devotion, which he, and those who followed him, improved to so great an height by Posting over our Liturgy with so much Carelessness and Scorn, and by giving all the Advantages to those Forms of their own, [advantages] both of the Voice and of the Eyes and of the Hands; that the People began ere long to think, that the Reading of the Liturgy was but a useless Task imposed by the Church on the Priests: But that they completely served God if they came in [to the Church] when the Psalms were singing; because, besides that they praised God, and had the Benefit of a Sermon, they heard a long Prayer too [And that] set out with all the Devotion and all the Advantages it could possibly receive from the Art, or from the Natural good Parts of that Person who composed it. So that he who will needs continue the use of these Forbidden Prayers in the Pulpit takes the readiest Course (as much as in him lies) for the rooting out of the Public Liturgy. Object. It may be said perhaps▪ that many * This is too true, but makes it not a whit more Lawful. Churchmen both of great Knowledge, and great Place, have themselves used these Forms of Praying. And upon that ground, why may not they? Ans. Truly if to Argue at this rate were Concluding, it might soon free us not only from the ties of many English Laws, but from the Obligation also of the Decalogue itself, which without all doubt is broken often enough, not only by those of the Common Sort, but by men of great Place and Knowledge. But we must Distinguish between Consuetudo and Corruptela, and so Learn that Usages taken up against express written Laws, are Corruptions, but not justifiable Customs. I suppose that these men do not at all like the Course that the Independents now use in Prayer, who permit this Extemporary or Voluntary way not only to the Priests, but to their Soldiers and to their Mechanics. And I Imagine a main cause of their mistakes to be, because such an office is intruded on by those men who have no just Authority to perform it. But then if they would consider things well, they would easily find that this use of Forbidden Prayer has Metamorphosed them into Independents since they have no more Authority to compose such Forms from the Apostolic Church that Ordained them, than either that person has, who is now employed to make shoes, or that other Ecclesiastic whose Formalities are a Belt and a Buff jerkin. One thing I shall add more, and it is a short Discourse how the Pulpit Forms of Prayer were brought into the Church of England. We must know then, that in the times of Popery the manner Commonly was to use the Lords Prayer, or else an Ave Maria before Sermon: So that when King Edward the Sixth came to Compose his Injunctions, He made Choice (as he had very good Reason of the Lords Prayer for that purpose. But because it was thought fit that the King's just Supremacy in Ecclesiastical things should be at least Weekly published to the People, it was thought Expedient to premise to the Paternoster, a Form (as his † 'Tis called there the Form of Bidding the Common-prayers. Sparrow's Collect. p. 10. Injunction styles it) of Bidding Prayer, wherein the Priest was not to speak to God, but only to the People, Exhorting them to pray Instantly for such and such Persons (and things) but He prayed not to God at all, until he closed (his Exhortation) with the Lords Prayer. This was likewise confirmed in the * The Title is, The Form of Bidding the Prayers to be used Generally in this uniform so●t. Spar. Collections, p. 85. Injunctions of Queen Elizabeth, and Expressly called the Form of Bidding Prayer. And when King james of Blessed Memory turned those Injunctions into Canons his Law runs [Canon. 55.] That Ministers * Populum Hortabuntur ut secum in precibus, Concurrat, etc. Sparrows Coll. p. 294. should move the People to join with them in Prayers (viz.) in this Form of Bidding Prayer Ye shall Pray for Christ's Catholic Church &c. concluding always with the Lords Prayer. Now, Let any Indifferent man Judge: Are Exhortations proper Forms of Prayer? Nay let a Discerning person Consider it well, and it will appear that things there prudently spoken by way of Exhortation and Narration, would prove very Absurd in Prayer. How fond would it appear to tell the great God of Heaven (and Earth) of the King's most Excellent Majesty our Sovereign Lord Charles by the Grace of God King of England, Scotland, France and Ireland, Defender of the Faith etc. or, as some oft do, to tell God of such a Lord, Earl of such a place and Baron of another, One of his Majesty's most Honourable Privy Council, and his very good Lord and Patron, & c.? And yet when we do but exhort them * Or desire them. to join their Prayers, such Clauses may not be unfit. I can scarce think of any other apparent way to defend them † From impertinence in that practice. . And yet 'tis true this Form is there (viz. Canon 55.) called * Precationis formula— in Concionum— ingressu— ibid. a Prayer before Sermon: And so it is; because we then say, together with the Preacher, the Lords Prayer, to those very purposes he Exhorts. And they well know, who know Divinity, that all kinds of prayer are reducible to that Holy Form: But it follows not that the Preachers Exhortation is a Prayer: Or that he then at all speaks to God himself, but (only) to the People. Indeed upon an occasion Extraordinary * Such as this appears to have been in th●design and use of it. it is a Prayer of no Ordinary Composition, and therefore called the Form of Bidding Prayer, both by a Reformed King * Edw. 6. and Q. Eliz. ut supra. and a very glorious Queen; and yet the facto disused by an Itching Puritanical Humour at first (no doubt) by Cunning and Design, and afterwards (as I verily think) for the most part by mistake of the bad end to which it drove, or by Inadvertency of the Law. * And perhaps Both. But it is most apparent that such Forbidden Prayers are an Especial means to Eat out the whole English Liturgy. FINIS.