DIVINE PHYSIC FOR Devout Souls: OR, Four Serious Words to the most Grave and Solid Christians, that Scruple at The Book of COMMON PRAYER. VIZ. I. To serve God by a Liturgy, is part of the public worship of God. II. The forms of the general part of the Liturgy, used in the Church of England, compared with such forms as we find in Scripture. III. An help to scrupulous Consciences touching some things most excepted against in the other parts of the Rubric appointed to be used on particular occasions. FOUR We ought not to refuse the Rubric or Common-Prayer because it is imposed by Authority from men, but therefore to use it. BY A Moderate Son of the Church. LONDON, Printed for R: ay: and are to be sold by Sam: Speed at the Printing-presse in St. Paul's Churchyard. 1662. DIVINE PHYSIC FOR Devout Souls: OR, Four serious words to the most grave and solid Christians, that scruple at the Book of Common-Prayer. I. To serve God by a Liturgy, is part of the Public Worship of God. A Liturgy is Liturgia, a Public Service, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est opus facere publicuns, vel publicè, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a form of Public or Common Prayer; Divine Service. 2 Cor. 9 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to minister and execute a public work, service, or office, Acts 13. 1. 2. when Barnabas and Simeon, and other Teachers were in the Church at Antioch, they ministered to the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they performed the Public Service. Leigh in his Critica Sacra (whom I think, none that know him will deny him zealous enough to the Presbytery) brings in Causabon, pag. 157. who for Greek Learning hath scarce his equal in this our age, saying, Exercitat, 16. cap. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been used Ecclesiastically, for whatsoever religious ministration (even for sole parying) when there is no occasion of Sacrifice, which seems to be two things, Heb. 10. 11. Every Priest standeth daily, ministering and offering oftentimes the same Sacrifices. 1 Ministering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 performing the work of the Liturgy, or public Service. 2 Offering Sacrifices, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concerning which, Erasmus affirms, that by sacrificing is meant the using of their gifts to God's glory, and the salvation of the Church, in Prophesying and teaching the Doctrine of the Gospel, Cartwright on Rhem. Test. I do not speak of the Liturgy to be used by the Magistrate in the forms of Civil Government, Romans 13. 6. and other places; nor of the forms of words used by the Angels in their ministration, (which surely can be no sin for us, if commanded, to use in ours,) Luke 2. 13, 14. But this I say, that Saint Paul as a Minister of the Gospel, did perform his Liturgy-work, Rom. 15. 6. as well as his Preaching work, vers. 16. and exhorts Timothy, and in him all Christ's Ministers in the public Worship of God, first to use a Liturgy, or Prayer in common, for all men, as a thing that is good and acceptable in the sight of God our Saviour, 1 Tim. 2. 1, 2, 3. II. The Forms of the general part of the Liturgy used in the Church of England, compared with such Forms as we find in Scripture. 1 THe beginning of the Book of Common Prayer is, First, to read one of several places of Scripture there asserted, taken out of the Word of God. 2 The next thing is an Exhortation to stir up the Congregation to Prayer, which Christ did to his own Apostles when he went to Prayer in the Garden, Luke 22. 40 & 46. thus David stirred up the people by Arguments, and then went to prayer, Psal. 106. and much might be said more for this, but I think none will deny it, that know any thing of God. 3 The next thing is, a form of Confession of Sins, and I shall give you some other forms in Scripture, that for the matter of them are the like. One Form of Confession is, the thirty ninth Psalms, which was a form appointed by God himself, to be read in the Church of God; That it is a Confession of Sins is plain, by the reading of it, and that it was a Form appointed by God, to be used in the Church, I prove by the title of it, which is the very Word of God. and in the Original in the Hebrew Bible, as well as the body of the Psalm, To the chief Musician, even to Jeduthun, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeduthun was one of the Ministers of the Church of God, appointed to minister his part of the Liturgy, or Public Service of God, 1 Chron. 25. 1. & vers. 6. and this Psalm was a Form appointed to be used by him in the Church of God at the public Ordinances. Another Form of a Confession we find that Ezra used, Ezra 9 6. to the end of the Chapter, and the like Dan. 9 at the beginning, and several others in Scripture. 4 Then follows the Declaration of God's Mercy and Grace, in the absolving of penitent Sinners, by the form of an Absolution to be read by the Minister, which hath a good warrant, if we consider the like form used in the Church of God by the sons of Korah, appointed thereto by the Lord, Psal. 84. by the title of which it appears, that they did use it as part of their Liturgy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm for the sons of Korah, who were Ministers appointed to minister their parts of the Liturgy of the public Worship of God, 2 Chron. 9 19 and this eighty fourth Psalm doth highly exalt God for his mercy and love to penitent Sinners that cry after him, make him their strength, and trust in him. 5 The Lords Prayer was given by Christ himself, teaching them by his own unerring lips to use that form, Matth. 6. Luke 11. 6 There are in the Liturgy many short Prayers, and Collects for several things, and touching several estates and conditions of people; and the like we find in the Scriptures of many short prayers that have been used in the Church of God, and warranted by the Lord, Nehem. 11. 17. several Ministers were appointed to their parts of the public prayers, so, Acts 4. 24. to vers. 31. is set down an express form of a short prayer used by the Church of Christ, and the Lord gave a clear testimony of hearing their prayer. So also the Apostles had a short form of Prayer used for those that they laid their hands on, that they might receive the Holy Ghost, Acts 6. 6. and 8. 15. And so again we find a form of a short Collect used by the Prophet Habbakkuk, Chap. 3. and the Apostle St. Paul exhorts expressly, Ephes. 4. 6. In every thing by prayer and supplication with thanksgiving, let your requests be made known unto God. As a Caution to admonish all men to take heed of mocking, or scorning at the short prayers in the Liturgy, I shall here insert a notable example of a lamentable Judgement of God upon one John Apowel, mentioned by Dr. Beard, and Dr. Taylor, in their Book of the Theatre of God's Judgements, p. 147. out of the Acts and Monuments, p. 2103. John Apowel, hearing one Master Malden reading some of those short prayers in the Liturgy, mocked him with contrary jeers, and flouting terms as he went on; and when Mr. Malden was saying, Lord have mercy upon us, etc. Apowel in his scoffing was terribly affrighted by the Devil, who appeared to him, and his hair stared upright on his head, and the next day he grew worse, and in great horror cried out night and day, The Devil, the Devil, O the Devil of Hell, now the Devil of Hell, there he is. 7 Glory be to the Father, etc. And praise the Lord, and after prayer to say, Amen. These have good warrant from the Scriptures, where we find the like expressions, Hallelujah, praise the Lord is often in the Psalms, Psal. 41. the last verse, this form is set down, Blessed be the Lord God of Israel from everlasting, and to everlasting, Amen, and Amen; and this was a Psalm appointed of God to be used in public by the Minister of God, as appears by the title of it. And to the same purpose is the conclusion of Psal. 82. and so again the conclusion of Psam. 89. used by Ethan in the public Congregation, and Psal. 106. the last verse, Blessed be the Lord God of Israel, from ever lasting to everlasting, and let all the people say Amen, praise the Lord. 8 The Hymn to be used before the Psalms of the day, is that very form which is the 95 Psalms; and the Psalms of the day daily to be read, are the Psalms of David, in order, morning and evening, until the whole book be gone thorough, once every month. 9 The Lessons (except a very few) are all out of the Bible, the first Lesson out of the old Testament, and the second out of the new, every day, as the Priests under the Law read in the order of their course, out of the old Testament Luke 1. 8. 10 That excellent song of St. Ambrose called Te Deum is highly approved of by almost all Churches, and it bears much resemblance to the 1 Psalms, and the 92 Psalms, entitled a song for the Sabbath day, joined both together; And the Minister hath choice either to say that, or Benedicite, which is extracted from Psal. 136. and Psal. 148. for the morning service, and for the evening service, there is liberty or choice for the Minister after the first Lesson, either to say the Magnificat taken out of the 1. Chap. of St. Luke's gospel, verse. 46, etc. or the 98 Psal. at length, both which are forms recorded in Scripture. 11 After the second Lesson is to be said the song of Zacharias the Priest, taken out of St. Luke the 1 Chap. beginning at verse 68 etc. or the 100 Psalm at length, for the morning: And the song of Simeon, taken out of St Luke Chap. 2. verse 29. etc. or the 67. Psalms at length, for the evening, all which are forms expressly taken out of the holy Scriptures. 12 The Creed, or profession of faith to be made in the Church of God, is a clear Christian duty (which is excellently contracted in each of the Creeds, in our English Liturgy, that called the Apostles Creed, and the Nicen Creed, and Athanasius Creed.) To satisfy any soul that would be further informed herein, let them read, Rom. 10. 9, 10. 1 John 4. 2. Deut. 26. 17. 1 Tim. 6. 12. Heb. 10. 23. Luk. 9 26. And there is scarce a Church in the world, but owns some form of profession of Faith, and there are very few Christian Churches but do own the Creeds in our Rubric. 13 Now for the Litany so much scrupled (by many) by reason of the often repetitions therein, of the same thing; (for as for the matter of what is prayed for; I think all sober men will say, that it is not inferior to any prayer that was ever made by mere man. Therefore touching the same thing often to be repeated in saying of it) this I can say, that the like is to be found in God's holy Word. Such like repetitions of the same words we find, Psal. 130. the whole Psalm, yea our blessed Saviour Christ himself, when he had prayed in the Garden in his bloody Agony, Mark 14. Chap. He prayed, what his words were are set down, verses 35, 36. who afterwards repeated the same words again, as appears, verse 39 And the poor Publican that only said, God be merciful to me a sinner, and smote on his breast, repeating that, was Justified before God, Luk 18. 13, 14. And I appeal to any soul that hath had near communion with God in secret prayer, if in the breathe of his soul, in which he hath had the highest raptures, and been most earnest with God; he hath not often made repetitions of his most hearty groans, and desires to God in the same words, for pardon of sin, for Grace, for a clearer manifestation of his presence; Oh! with what affection have groans been from the soul, crying, mercy Lord, mercy, mercy, Lord be merciful to my poor soul, grace Lord, sanctify my soul by thy grace; help Lord, help, some dram of grace, some discovery of thyself to my poor soul. 14 We are to pray for the King's Majesty and the Royal Family, and for his Majesty's Council, and for the Bishops, and for all in Authority, under his Majesty; which is a clear duty, to which we are exhorted by the word of God, and directions given therein 1 Tim. 2. 2. (St. Paul exhorts, that prayer be made) for Kings, and for all that are in Authority, that we may lead a quiet and peaceable life in all godliness and honesty. 15 The ten Commandments, are the writings of Gods own hand, containing the whole moral Law, Exod. 20. And the Lord not only there, but often in other places of Scripture gives a great charge for the reading of them. 16 The Epistles and Gospels appointed by the Rubric are taken out of the Bible, and each of them suited to the season and time for which it is directed to be read. 17 The Blessing to be given at the dismission of the Congregation, is of Divine authority from the Word, in which we may find both command and example, and a form also not much unlike that used in our Liturgy for the substance of it, only that was for the Church before the coming of Christ, and we live in the times after the coming of Christ; a Form was commanded by Moses from God, Numb. 6. 23, 24, 25, 26. 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 to shine upon thee, and be gracious unto thee, the Lord lift up his countenance upon thee, and give thee peace. And examples we have of that practice continued in the Church, by the Prophets and Ministers of the Lord, confessed by David, Psal. 118. 26 We have blessed you out of the house of the Lord. III. An help to scrupulous Consciences, touching some things most excepted against in the other parts of the Rubric appointed to be used on particular occasions. 1 TOuching the Sacrament of the Lords Supper, There are chiefly two things scrupled at by some. 1 That (as some object) all that come, yea the ignorant and scandalous, are admitted to the Lords Table, contrary to Jer. 15. 19 and 1 Cor. 5. 11. and 2 Cor. 8. 5. which is a false charge upon the Rubric, and the Discipline of the Church, for by the Canons of the Church, none are to be admitted to the Sacrament of the Lords Supper until they be instructed in the Principles of Religion, and confirmed by the laying on of the hands of the Bishop; and every Minister that hath Cure and Charge of Souls, is to take especial care that none be presented to the Bishop to be confirmed, but such as can render an account of their faith, Canon 61. Anno Dom. 1604. and touching such as are scandalous, the Rubric directs expressly in the Preface to the Holy Communion. That if any be a notorious Evil-liver, so that the Congregation by him is offended, or have done any wrong to his Neighbour by word or deed, the Curate having knowledge thereof is to admonish him, in no wise to presume to come to the Lords Table, until he have openly declared himself to have truly repent, and amended his former naughty life, that the Congregation may thereby be satisfied. And Christ himself teacheth every individual Member how to carry himself towards an offending Brother, Mat. 18. 15. 16, 17. 2 Another scruple by some is, about Kneeling at the Lords Table, because it is said, Christ sat down, and the twelve Apostles with him, Luke 22. 14. whereas neither Sitting nor Kneeling is the essential part of the Sacrament, as they are not the essential part of Prayer, but for decency and order, which ought to be observed in the Church, 1 Cor. 14. 40. we find prayer sometimes used kneeling, as Dan. 6. 10. He kneeled upon his knees three times a day and prayed; and we find Prayer sometimes used sitting, Nehem. 1. 4. I sat down— and prayed before the God of heaven; and as it is hard to determine exactly the posture of Christ's Body in his Agony in the Garden, which Saint Luke calls Kneeling, Luke 22. 41. He kneeled down and prayed; and Saint Mark calls falling on the ground, Mark 14. 35. He fell on the ground and prayed (though most probably it was a falling down on his knees on the ground) so it is hard to determine exactly what that posture was, which the Disciples were in, when Christ delivered to them the Sacrament; for though it be said, Luke 22. 14. He sat down and the twelve Apostles with him, yet Saint John saith, that at that time, John 13. 23. There was leaning on Jesus bosom one of his Disciples; but kneeling being by an Ordinance of the Authority of this Land commanded at the Lords Table, it is decent for us to submit to that Ordinance, and it is our duty to conform thereunto, 1 Pet. 2. 13. 2 Touching the Sacrament of Baptism, two things are chiefly scrupled about it. 1 Some do scruple at the Baptising of Infants as persons not fit subjects (in their sense) for Baptism, though they be the Children of believing Parents, born within the pale of the Church; but being the Children of Believers, they have a right to be Baptised; which I prove by several testimonies and reasons. 1 They are the Holy Seed, as they are the natural Children of the people of God, Ezra 9 2. And if the root be holy, so are the branches, Rom. 11. 16. if the father be a baptised person, and continue in the Church, so the children are to be baptised; for the children of believers (of Christian Parents) have an interest in the Covenant of Grace, being children of the Covenant Acts 3. 25. The seal of the Covenant of Grace (the sanctifying seal whereby they are dedicated to God) belongs to them by Christ, for whether is greater, the gift, or the Altar that sanctifieth the gift, Matth. 23. 19 they being the children of believing Parents, are through Christ to be Consecrated as (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) holy things, 1 Cor. 7. 14. and to have a right to the cleansing Ordinance, for what God hath cleansed, none should dare to call unclean, Acts 10. 15. 2 The Children of God's People had right under the Law to God's seal of the Covenant of Grace in Circumcision, Gen. 17. 10, 11, 12. therefore much more have they right now under the Gospel, to God's seal of the Covenant of Grace in Baptism, by which all the privileges of God's People are much enlarged, and made more glorious, 2 Cor. 3. 7, 8. 3 It is against Gospel light, that those that are judged to have received the Holy Ghost should be deprived of Water Baptism, Acts 10. 47. of which thing there is as good testimony in behalf of Infants, as for men of riper years, Jer. 1. 5. Luke 1. 15. 4 The very design of the Ordinance of Baptism is, to declare the person baptised to be a disciple to Christ, Mat. 28. 19 Go ye therefore and teach (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Disciple all Nations, Baptising them, declare them to be Disciples by Baptising them. And Infants who were Circumcised at eight days old were declared to be Disciples, Acts 15. 10. therefore Infants have right to water Baptism. 5 Those that are to be judged believers, aught to be baptised. Believers are fit subjects, for baptism. Acts 8. 37. I prove them believers plainly thus. 1 They are such as the Kingdom of God doth belong to, Mark. 10. 14. Luke 18. 16. John 3. 5. which cannot be, were they not believers, for unbelievers are to be cut off from the Kingdom of God, Luke 12. 46. 2 They have hope in God, even while they are sucking at their mother's breasts in their infancy Psal. 22. 9 which none can have but believers, for Heb. 11. 1. Faith is the substance of things hoped for. 3 Christ himself doth with his own unerring lips declare them to be believers, Mat. 18. 6. These privileges are of God's free grace vouchsafed to them, Rom. 11. 28. as touching the Election they are beloved for the Father's sake, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their Father's sakes. 6 There is command in Scripture for Children as well as others to be baptised, because the promise reacheth to them with the Parents, Acts 2. 38, 39 7 There is examples of Baptising Infants as well as others, 1 Cor. 10. 1, 2. and other places. 2 Others do scruple the Cross in Baptism, whereas the very Ordinance itself baptizeth the person into the Cross or death of Christ; Rom. 6. 3. And for the making of the sign of the Cross with the finger, on the forehead of the person Baptised; It is declared in the 30 Canon Anno Dom. 1604. That the Church of England since the abolishing of Popery, hath ever held and taught, and so doth still hold and teach, that the sign of the Cross used in Baptism, is no part of the substance of the Sacrament. For when the Minister, dipping the Infant in water, or laying water upon the face of it, (as the manner is) hath pronounced these words, I Baptise thee in the name of the Father, and of the Son, and of the holy Ghost, the Infant is fully and perfectly Baptised. So as the sign of the Cross being afterwards used, doth neither add any thing to the virtue or perfection of Baptism, nor being omitted, doth detract any thing from the effect or substance of it. 3 Touching Confirmation by laying on of the hands of the Bishops. However it be a scruple to some, yet we find it an Ordinance used to persons after Baptism in the Apostles time, Acts 8. 17. Acts 19 6. and it is reckoned up to be one of the foundation principles of Church discipline Hel. 6. 1, 2. 4 Touching the Catechism appointed by the Rubric to be taught, some scruples are made about some things in it. 1 That it should be said, that by Baptism a Child is made a member of Christ, a Child of God, and an inheritor of the Kingdom of Heaven; By which is meant only in an outward relation, as all the Circumsised Jews were the people of God. Thus by Water-baptism, we are made outwardly in our bodies mystical Members of Christ, 1 Cor. 6. 15. Know ye not that your bodies are the Members of Christ, and so also we are by an outward right, made the Children of God, 1 John 3. 2. Beloved, now are we the Sons of God; But it doth not yet appear what we shall be, by outward profession in appearance they were so, but what they were inwardly and spiritually, that appears not to men certainly in this world; And so again, By water Baptism we are made inheritors (by an outward right) of the Kingdom of God, that is to say, of the Church of Christ, Colos. 1. 13. Who hath redeemed us out of Darkness, and hath translated us into the Kingdom of his dear Son. God doth it by a visible separation of us from the Heathen, and Kingdom of Satan, by water-Baptism, as the Lord promised Ezek. 36. 24, 25. I will take you from among the Heathen, and gather you out of all Countries, and will bring you into your own Land. i.e. into the pale of the Church by Water-Baptism, Then will I sprinkle clean water upon you, and ye shall be clean. 2. The next scruple is, about the engagement of the Godfathers and Godmothers, who do promise and vow those things, in the child's name, which are to be promised in Baptism; to understand which, it is to be considered: 1. That the Child's right to Baptism is from the Parent. 2. The people of God have right to come before the Lord, and enter into Covenant with him for themselves, and Children (yea, for the poor ignorant sucking infant) by virtue of the Covenant of Grace through jesus Christ, as plainly appears by these Scriptures, Deut. 29. 10, 11, 12, 13. and Deut. 31. 12 13. And 3. The Parents entering into a Covenant with God for their Children, it is but right it should be established by two or three witnesses, Mat. 18. 16. 2 Cor. 13. 1. 4 Some do scruple that part of the Creed, where it is said of Christ, He descended into Hell, because when Christ died his Body was buried in the Sepulchre, and his Soul was that day with God the Father presently in Paradise; both which is confessed, yet is that also true, that Christ descended into hell, not that he descended into the Papists feigned Purgatory; but he descended into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the estate of the dead, so the word signifies, in his Human nature; and he descended into Hell, by his Divine Power, accomplishing the effect, and triumph of his Death over Hell, and he descended into Hell by his terror of soul in the Garden, and on the Cross, and he descended into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grave, so it is frequently rendered, by his Soul from Heaven to his Body to be coupled again with it, to give it life, and raise it up again from the dead. 5 Touching Matrimony, the greatest scruple that is made in the forms thereof, is about the Man's saying to the Woman, With my body I thee worship, which is no more but te colo, I embrace thee, (and so it is in the Latin Service) as if a man should say, With this Ring I thee wed, with my body I thee embrace, and with all my worldly goods I thee endow. 6 The chiefest thing scrupled in the Visitation of the Sick, is, about the Absolution, because it is said to the penitent believing sick Person, when the Minister judgeth him to be such a one; By his authority (speaking of Christ) committed unto me, I absolve thee from all thy Sins, in the name of the Father, and of the Son, and of the Holy Ghost; but this is done only declaratively and with a Proviso provided that he be such a one as is expressed in the Prayer immediately going before these words, on which they have a dependence, (viz.) Our Lord Jesus Christ, who hath left power to his Church to absolve all Sinners which truly repent and believe in him, of his great mercy forgive thee all thine offences; and upon this ground if the like Person be such a one, the Minister doth declare, By the Authority committed to him, he doth absolve him. 7 Touching the burial of the Dead, some do scruple, that at the interring of every Corpse it is said, We commit his body to the ground, earth to earth, ashes to ashes, dust to dust, in sure and certain hope of resurrection to eternal life; whereas none can have such sure and certain hope touching any; and some have lived so profainly, and even to the last have not given any testimony satisfactory of their repentance, so that there is little hope of their interest in eternal life at all. But this scruple ariseth from a mistake, for it is not spoken of the body of the deceased particularly, but of the bodies of the Congregation, that is to say of the faithful; as we say, Our Father, when there are sometimes many unbelievers and carnal men in the Congregation. And it is not said in sure and certain hope of his Resurrection to eternal life, but indefinitely, in sure and certain hope of resurrection to eternal life, through our Lord Jesus Christ (i.e.) to those that have an interest in our Lord Jesus Christ, which rather is to be referred to the faithful, than to the present interred Corpse, except he be one of that number, even such a one concerning whom the Minister than declares, That Christ shall change our vile bodies (not his Body, except he be one of that number) that it may be like unto his glorious body. 8 Touching the thanksgiving of Women after Childbirth, the greatest scruple is about that part of it where it is said, The Sun shall not burn thee by day, nor the Moon by night, supposing that not to concern the Woman to whom it is said; but it is Scripture, and it cannot be denied but that the rest of the Psalm is very suitable; why then should this be scrupled, seeing it is part of the same, for the whole is the one hundred twenty first Psalm, which is all appointed to be read, and that which God hath put together in his holy Word, let no man think much that the Church doth not put asunder. And besides, these very words scrupled are a precious Promise for the Woman to lay hold on, and for all that believe, for it is made to every faithful soul, That neither the Sun of Prosperity shall annoy them with scorching heat of presumption by day, nor the Moon of Adversity, hurt them with the cold vapours of despair by night: it is (in a word) Gods promise of protection to them night and day. 9 Touching the Commination of the Curses to be read by the Minister, and the People's saying, Amen, much scrupled by some, me thinks when they read, that God did expressly command the like in the Scripture to be done, by his own peculiar people, we should all be satisfied in it. Now that God did so, is plain by the twenty seventh Chapter of Deutrenomy. IV. We ought not to refuse the Rubric or Common-Prayer, because it is imposed by Authority from man, but therefore to use it. SOme pretend that they cannot in conscience use the Common-Prayer, because it is imposed by a Command, which is a very bad Principle, for if Authority command that which is not sin, it is sin not to obey that which is commanded, therefore saith the Apostle, 1 Pet. 2. 13. Submit yourselves to every Ordinance of man for the Lords sake. FINIS. Charles R. Our Will and Command is, and We do hereby authorize you forthwith to Print, Publish, and disperse, a Certain Book, Entitled, A Collection of the Petitions of divers Counties of this Our Kingdom, Subscribed by the Gentry, Ministers, and Freeholders of those Counties, on behalf of Episcopacy, the Liturgy, and Church Government, and for the establishing Our Rights, and the Liberty of the Subject. And for so doing, this shall be your Warrant. Given at Our Court at York, the 20th. of May, 1642.