A Trial of Church-Forsakers, Section 15
SECT. 15. The Browniſts laſt opinion upon which they forſake our Church, becauſe wee have not a true worſhip.
WE are now come (thorough Chriſts helpe) unto their laſt exception againſt us; which concernes the worſhip of God amongſt us, as if wee had not a true, but an idolatrous worſhip of the true God. This they doe ſo much deteſt (and ſo do we too, if they can prove it) that they cannot with any good conſcience have communion with us in it. Doe not wee cleave to the onelyonly true God, by knowledge, repentance, faith, feare, love, confidence, joy, thankfulneſſe, patience, and adoration? Doe wee not know God to bee the onelyonly true God, and therefore give him his true worſhip in ſpirit and truth, according to his word? Doe we not pray to him knowingly, faithfully, zealouſly, penitently, and obediently deſiring to be made better? Doe we not preach and heare his word carefully, and reverently, deſiring to know, and doe? Doe wee not adminiſter the ſacraments of Chriſt, and receive them with a deſire and purpoſe to enter covenant with God to bee his people, and keepe it unto our lives end? Doe we not in all theſe lament our defects, and others, labouring to helpe what we can, and what we cannot patiently ſuffer; and lovingly mourne till Chriſt in the day of judgement fanne away the chaffe? Doe we not publickely ſolemnize the Lords day, that in the publicke uſe of Gods ordinances wee may learne to bee better, and doe better till wee come to the full age in Chriſt Jeſus? How then can it be imagined that wee ſhould not have a true worſhip?
Yes (ſay the Browniſts) your worſhip is Ceremonial, typical, and ſtinted, Object.contrary to Chriſts will,Ioh. 4. who would have you worſhip him in ſpirit and truth. Sol.Firſt they ſay it is a ceremonial worſhip; will no worſhippe pleaſe them, but a ſlovenly one, unbecomming the perſon of that God whom wee worſhip? If our ceremonies were part of the worſhip, as they of the Jewes, or proper worſhip, as many are reputed in the Church of Rome, then they might talke aloud: but when they are but outward accidents for the well and orderly carriage of the worſhip of God, what hurt is in them? Will it grieve any man to ſee Chriſtians to worſhip their God in an humble, comely, and reverend way? Nay would it not vexe any good ſoule to ſee them to doe otherwiſe.
They ſay,Ob…ect. Heb. 3… ▪ that Chriſt was more faithfull in the houſe of God then Moſes. If therefore Moſes preſcribed Gods worſhip onelyonly according to the patterne given, much more doth Chriſt, to which it is wickedneſſe to us to adde.Sol. Indeed Chriſt is more faithfull then Moſes: for the law was given by Moſes, but grace and truth by Ieſus Chriſt: Moſes gave a perfect ſhadow of our reconciliation under types, but Chriſt gives a perfect body which hath nothing but truth in him, and not a ſhadow of things, as the things of Moſes. Ioh. 14. Heb. 10.But what is this to decent ceremonies, which are not types and ſhadowes of Chriſt, and his but onelyonly documents, and ſignes of our humble and reverend reſpects to God? As faithfull as Moſes was, yet even then had the Jewes ceremonies of order, and comlineſſe, which were not diſallowed by God, or reprooved by his Prophets.Two ſorts of ceremonies. There are two ſorts of ceremonies: ſuch as corrupt the worſhip of God, and ſuch as doe preſerve by advancing the worſhip of God. If they had made any types of Chriſt which God had not made, they had corrupted the worſhip of God,Deut. 4.2. as the Browniſts doe; who when we tell them of the acts of the kings of Iudah ▪ about the worſhip of God, they preſently (without the warrant of God) tell us that they were types of Chriſt. They may … well ſay that the kings of other nations were types of Chriſt too: becauſe the Jewes were to have Kings according to other nations. 1 Sam. 8.5 Deu. 17.14But when the devout Jewes did by their owne ceremonies, labour to carry the worſhip of God in the moſt becomming way, in this they did preſerve the worſhip of God by advancing it. Thus Salomons peace-offering was commanded, but his advancement of that ſervice was permitted to himſelf, when he offered two & twenty thouſand oxen, 1 Kin. 8.63and an hundred and twenty thouſand ſheep. Did he now goe againſt the faithfulneſſe of Moſes, when he commanded it not? Did hre not likewiſe honour God with the ſolemnity of ſeven dayes, ver▪ 65.and ſeven daies without particular warrant? He was commanded to pray, but when hee added this ceremony of his owne (fit for that time of jubilation) to ſtand before the Altar, ver. 22.and ſpread forth his hands toward heaven, did hee corrupt the worſhip of God becauſe Moſes commanded it not? If Princes hold their people faithfully to them, to ſerve God and the King, this is commanded them, Deut. 17.as the Law is committed to them: but if Ioſhuah doe it by ſetting up a ſtone in Shechem;Joſh. 24▪ 26. 2 Ch. 15.14 Nehe. 9. ult. & 10▪ 11. if Aſa doe it by an oath, and if Nehemiah doe it by ſubſcription, who hath required it? Is Moſes unfaithfull? Are not theſe things permitted to them and us? To remember Gods benefits is commanded:Heſt. 9. but for Mordecai and the Iewes to doe it by the Feaſt of Purim, who hath required it? was it not onelyonly permitted? So it is with us:1 Cor. 14 26.40. wee have precepts and permiſſions under generall rules. In conſcience to the precepts wee preach and heare the word, wee adminiſter and receive the Sacrament, wee pray both publikely and privately: But in conſcience to the permiſsion, we heare and preach from the Pulpit, or from none, with one in a gowne, or cloake, in white, or in blacke: wee receive ſtanding, ſitting, or kneeling▪ we pray ſtanding, lying, or ſitting, as neceſsity and order is put upon us by God and our ſuperiours, and as the worſhip of God may bee beſt advanced: And what hurt is heere?
Object.But (ſay they) theſe permiſſions are put upon us by peremptory Lawes contrary to our Chriſtian liberty.Sol. By a Law indeed they are bound to them with us, but not contrary to Chriſtian liberty: for then Titus was in vaine left in Creta to ſet in order things that are wanting, Tit. 1.5.if Chriſtians in the outward carriage of things might doe what they liſt. Therefore I wiſh them brotherly to conſider ſomething concerning ceremonies, and ſomething concerning Chriſtian liberty. Ceremonies may be conſidered two wayes: Before a Law hath bound this or that way; and After the bond of a Law. Before, they may have not onelyonly variety, but contrariety, and yet not diſpleaſe God. One eateth, Rom. 14.3.5,another eateth not, yet God receiveth both: one eſteemeth one day above another, another eſteemeth every day alike, yet if they bee charitable, and fully perſwaded in their own hearts, God is not diſpleaſed. But when a Law hath paſſed upon them, thoſe things that are permiſſions in themſelves are precepts in their uſe: as when the Church decreed the abſtaining from ſtranguled and bloud, Act. 15.ſo long as was convenient for the Churches of the Iewes. As God loves that we ſhould keepe the unity of the spirit in the bond of peace, in one faith:Eph 4 3▪ 5 Col. 2.5. ſo Paul joyes when hee beholds the order among the Coloſsians, that all their things were done in love. So long as wee are free, wee are like the daughters of Zelophehad, who,Num. 36 ſo they kept within their owne tribe, might marry whom they pleaſed: ſo wee may looke which way we pleaſe, and ſettle according to our pleaſure. But when the law of expediency is put upon us, wee muſt ſay, all things are lawfull, but all things are not expedient. 1 Cor. 10▪ 23.When the law of Charity is put upon us, wee muſt ſay, if meate make my brother to offend, 1 Cor. 8.13I will eate no fleſh while the world ſtandeth. And when the law of loyalty is put upon us, we muſt ſay, thou (O Chriſtian king) art worth ten thouſand of us, the ſcandall of thee ſwallowes up the ſcandall of ten thouſand perſons; therefore wee muſt doe as Ioab, number the people, 2 Sam. …4.no ſinne in it ſelfe, though we ſee inconveniences that may fall upon it. Next, concerning Chriſtian liberty, it doth not make us lawleſſe: for then were it vaine for any Church whatſoever, to determine what is fit for ceremonies to bee done by them: for then every one might flye to Chriſtian liberty, and ſay, I will doe what I liſt, my Chriſtian liberty ſhall beare me out. And how unfit this were▪ every religious ſoule c…n judge: but it is a liberty that frees our conſciences from inward bondage, that we be not brought under the dominion of any thing. 1 Cor. 6.… ▪I eate fiſh or fleſh as is appointed, but I am brought under the dominion of neither. I weare white or blacke, I ſtand, or ſit, or kneele, but I am brought under the dominion of none of them. In my conſcience, my Chriſtian liberty hath ſet me free, but in my practiſe, I am bound in theſe things to expediency, charity, or loyalty for the eſtabliſhing of good order in the Church, or in the cōmon-weale. If they would but duely conſider theſe two things, they would never talk of permiſſions turned into lawes to prejudice Chriſtian liberty. Yea, Chriſtian wiſedome would learne them too, that religious worſhip is called by the name of outward ceremonies uſed in them:Eph. 3.14 Gen. 14.22. as God calls praying, b…wing of the knees, and ſwearing, lifting up our hands; not becauſe theſe are commanded duties in ſuch acts of worſhip, but becauſe God permits, and loves our well carriage in his worſhip according to generall rules, though we have no particular precepts.
Yea, but (ſay they) our ceremonies are typicall and Iewiſh ceremonies, which hurt our worſhip.Object. They meane (as I conceive) they are teaching ceremonies, not ceremonies of meere order, but ſignificant, to put us in minde of duty.Sol. I am ſorry that this ſhould be accounted a fault. If they did not ſignifie, how could they edifie?1 Cor. 14.26. Were they types and ſhadowes of the myſteries of the Goſpell invented by men, indeed Chriſt were ill adviſed not to ordaine them. But being onelyonly mo…al documents and monitors of ſome duties, I wonder where their guilt lies. If I had an hundred boxes in my houſe for my uſes, and ſome few of them had a marke upon them, to direct me where my mony lay, that I might be carefull of that, doth this ſavour of want of naturall wiſedome? So neither doth it taſte of want of ſpirituall wiſedome, to ſet a marke upon ſome few ceremonies, to put me in minde of my duty to Chriſt.
What are theſe (ſay they) but images ſet up to our ſelves for religious uſe. What?Object. to worſhip? to adore God in, or by? No,Sol. but to reminde us of what we ought to doe. And this was the practiſe of the Church in all ages; Abraham put his ſervants hand under his thigh in ſwearing,Gen. 24. ſurely to ſignifie his ſubjection to him in that buſineſſe about the promiſed ſeede. Moſes ſet up an Altar when Amaleck was overthrowne, and called it Iehovah Niſſi, to ſignifie, that the Lord was their banner.Ex. 17.15 Ioſh. …2.24, to 35. The two tribes and a halfe built an altar, not to diſtinguiſh their borders, but to ſignifie, that they were Gods people, and that they had all one God, to whom they, and their poſterity muſt ſacrifice upon his owne altar:1 Sam. Samuel ſet up a ſtone when the Philiſtims were diſcomforted, and called it Eben-Ezer, to ſignifie that the Lord helped them. When Chriſt the truth was come, hee uſed humane ſignificant ceremonies, as the feaſt of dedication, ſitting at the Paſſeover, a ſigne of reſt,Joh. 2. the water pots of the jewiſh purifications, the cuſtome of embalming,Luk. 4.17, 20. beſide other formalities of the ſynagogue. The Corinthians had the womens vaile in the congregation, to ſignifie ſubjection,1 Cor, 11. 1 Cor. 16.20. 2 Pet. 2.11 Jude. and the kiſſe of peace ▪ to ſignifie love. Other Chriſtians had Agapae at the ſacrament, in the roome whereof the Chriſtians offertory was brought in for pious uſes, to ſignifie that love they ſhould have one to another. So wee have ſtanding at the beliefe▪ to ſignifie that it is not a prayer, and that wee are ready to confeſſe our faith; kneeling at the commandements, to ſignifie the honour we have to that God that gave it, and that wee muſt be ready to dart up prayer for our obedience; and kneeling at the ſacrament, to ſignifie an humble acknowledgement of Gods love for ſo great a benefit. And doe wee and all theſe ſaints before us ſet up images to our ſelves in theſe ceremonies, for religious u…e? God forbid. The practiſe of theſe ſaints when the lawes of God were purely taught and kept, teach us, that though we my not ſet up an image to worſhip God by,1 Cor. 14. or in, yet may we ſet up ſome edifying ſignes to put us in minde of thoſe duties wee owe to God. The Patriarchs may build altars, give their children proper names, to be admoniſhing ſignes of their duties to God: and we may ſet all our ſences on work that way. We may ſet up a poſte in a darke and dangerous paſſage, that when I goe that way and touch it, it may ſignifie my danger, and I may avoide it▪ I may ſet a watch-man in a towre to give a ſound when the enemy comes, that he may ſignifie my enemies approach, and I may avoid him. I may ſet up a Sea marke to ſignifie a Rocke neere, that I ſplit not upon it, And may not we be as wiſe for our ſoules as for our bodies? God forbid. I am ſure he hath no where forbidden it: therefore it is not againſt Chriſt. If it be not against him, Mar. 9 40.it is for him, ſaith our Saviour.
Why then (ſay they) have we caſt out all the ſignificant ceremonies of Popery.Object. Not for their ſignificancy barely,Sol. but for their weight and meaſure. They are not to them onelyonly, as outward garniſhments of worſhip, but as proper worſhip, efficacious and meritorious: their number ſtifles devotion, and fills it with ſhewes without ſubſtance. A cup of water refreſhes, but an whole Well of water choakes. Yea an hundred Sermons weekly would not edifie, they would eate out our conſcience in our particular callings: much more would an hundred ceremonies eate out the ſubſtance of our generall callings, when a few may much refreſh and profit, if judgement over-power fancie and affection.
Yea but (ſay they) our ſignificant ceremonies were taken from Idolaters and limbs of Antichriſt who have abuſed them.Object▪ Were this true,Sol. Pro. 25▪ 4 yet take the droſſe from the ſilver and make a veſſel for the finer: but it is falſe. Though they have had ſuch as ours, and have ſtill, yet ours are our owne, and were never theirs in ſpeciall. Fire and water are contrary, yet they agree in their kind, they are both elements: ſo ours are ceremonies, and ſo are theirs, but otherwiſe they differ as fire and water; they ſcorne therefore ours, and we deride theirs. We read of ſacrifices offered to Devils,1 Cor. 8. & 10. yet ſome of this was ſold in ſhambles, and ſome the Heathens made feaſts of. It was all the ſame fleſh in kind, but not in uſe. The chriſtians did damnably if they went to it when it was ſacrificed, yea and if they went to their Idol feaſts when they bleſſed an idol, it was idolatry: but if they bought part of that fleſh in the Shambles, and eate it, or went to their private feaſts when they eate of it (for ought they knew) without reference to the Idol, then ſaith Paul, Eate making no queſtion for conſcience ſake. So ſay we of our croſſe, Surplice, kneeling, they were ordinances before Idolators abuſed them. If they take them and bleſſe an Idol with them, be it upon their own pates▪ but if we be invited to them in a better uſe (and not know, nor have juſt cauſe to ſuſpect any lurking Idolatry) why ſhould wee make ſo many needleſſe queſtions about the uſe of them? Put caſe ſuch as they are, pertained to Idolaters. So did Goliahs ſword, yet David laid it up in an holy place for better uſe. So did bowing belong to Baal, proſtrating the whole body to Idols,1 Kin. 19. Ex. 23.24. kiſſing to the Calves, kiſsing the hand to the hoſte of heaven,Ezek. 18.6 Pſ 44.20. Ex. 32.6.19. Am. 2.8. lifting up the eies, ſtretching forth both hands, ſhowting for joy, ſitting or lying along upon the ground, or on a carpet, to idols: yet all theſe we may uſe in the worſhip of the true God. So for our ceremonies, ſuch as they are pertained to idolaters, but were not idolatrous of themſelves. The croſſe was uſed as a ſigne of profeſſion before idolatrie prevailed. The white garment was ordained as a cover-ſloven in the poverty of the Church; kneeling was uſed as an act of reverence before the breaden God was hatcht. And may not we lawfully uſe them now, to ſhew that we are in communion and fellowſhip with that bleſſed and perſecuted Church, without ſuch noiſes and ſchiſmes.
Yea,Obiect. but in our worſhip there is (ſay they) as bad as all behinde; wee have a ſtinted worſhip by that foule idol the common prayer booke, and ſo we worſhip not in ſpirit, Ioh. 4. Sol.and truth. Doe we not worſhip in ſpirit, when the ſpirit moves towards heaven as well as the fleſh? Doe wee not worſhip in truth, when our petitions are true petitions, uttered with a true tongue according to the truth of our hearts? Doe wee not worſhip in ſpirit and truth, when with ſuch petitions, heart, and tongue; we ſeek to God in all places, not truſting in any? Certainely wee doe, and ſhould doe farre better, were it not for them who diſgrace our common-prayer booke, and draw the hearts of Gods people from it. Yet thoſe that know the vanity of their words, and truſt them not, know alſo, that they, even when they uſe that booke to ſend their prayers t… heaven by, doe pray in ſpirit and truth, God bearing them witneſſe by the holy Ghoſt.
Object. Sol.How can they pray in ſpirit (ſay they) when they uſe him not? what? Is there no ſpirit but our owne? Surely there is a publicke ſpirit, and a private ſpirit. The firſt, hath wrought in the holy ſaints, and army of martyrs, who have laied up ſtocks of praier for us generations that follow them: and by the bleſſed providence of God, they are come into our hands. There wee ſee how they prayed for us before we were. There we learne to pray of them, of whom the world was not worthy. This ſpirit we uſe as well as our owne: and it is pitty that any Chriſtian that can pray to God by his owne dexterity of ſpirit, ſhould yet contemne the workings, and helpings of the publicke ſpirit, without whom the world had never had ſuch a benefit.
Object.But alaſſe (ſay they) our ſpirits are quite ſtinted when they are fettered with words appointed.Sol. Surely, the freedome of ſpirit ſtands not ſo much in freedome of words, and in intention of zeale. As a ſervant that delivers his maſters meſſage in his maſters words may doe it with a free ſpirit: So may a man pray when he takes to himſelfe words, and not coines them himſelf.H…ſ. 14.2. The beſt prayers are thoſe that are delivered in Gods words: and are our ſpirits ſtinted becauſe we tye our ſelves to Gods words? As Gods Spirit is not ſtinted when it ſpeakes unto us by the Scriptures read: ſo nor our ſpirits when wee ſpeake feelingly to God by read Prayers. Put caſe one man pray with a thouſand that have large ſpirits, will they ſay that their ſpirits are ſtinted becauſe they are tyed up, for the time being, to his ſpirit? ſo nor when wee pray with others Prayers. Have wee a ſpirit better than the Diſciples of Chriſt? and doe wee know what will ſtint them better than Chriſt? yet Chriſt gave them the Lords Prayer not onelyonly to ſay after that manner, Matth. 6.when hee taught the Doctrine of Prayer,Luk. 11▪ 2. but alſo to ſay, when hee taught them the practice of Prayer.
But (ſay they) hath not God given every good Chriſtian a ſpirit of ſupplication, Object. Zach. 12.…0.by which they have a faculty and power to pray? The Diſciples (I hope) were good Chriſtians, yet they ſay to Chriſt,Luk. 11.…. teach us to pray. Yet know that there is a double power to pray: An inward power, A double power of prayer.by which the heart moves, and goes out of it ſelfe after God, Chriſt, grace, and ſalvation. This power all good Chriſtians have, by the ſpirit of adoption, whereby they cry Abba, Father. Rom. 8.An outward power, whereby they are able diſtinctly and judiciouſly to expreſſe the motions and deſires of their hearts. This power all have not, and therefore have neede ſtill to have further helpe and direction, as our Saviour did helpe his Diſciples.
Object.But ſurely (they may ſay) the Lords Prayer is not a forme of Prayer taught his Diſciples, or us. It is ſhort and imperfect, it hath no ſuch glory in it as ſome other; I may think… it, though Chriſts word be ſay ▪ and none are tyed to this forme of Prayer alone. Let all this ſtand till it be removed. It is true it is ſhort,Sol. and in that is ſeene the glorious wiſdome of Chriſt; but it is moſt perfect. We muſt pray all manner of Prayers, Eph. 6. 1 Tim. 2.Supplications, interceſſions, and giving of thankes: yet all theſe are comprehended in it. Againe, there is infinitely more glory in it then in all Prayers made by men. If all Prayers be made they have their graynes of weight from hence. It briefly comprehends them all, and hath the beſt authority in the world. The wiſdome of God the ſon of God, the beloved of God made it and expreſſed it with his tongue, in ſuch bleſſed order as men & Angels cannot deviſe the like. It is true that Chriſt ſaith,Pſal. 14. ſay it: but there is a ſaying with the mind and heart, as well as with the tongue. For there are two parts of Prayer;Pſal. 47. 1 Cor. 14. the ſoule of Prayer, when it is preſented with underſtanding, heart, and ſpirit: and the body of Prayer to helpe our fervencie;Lu. 22.41 Lom 3. as when we bowe our knees, lift up our hearts with our hands, and our eyes are lift up to God, and our bones ſay,Pſ. 123 1. Pſ. 35.10. Pſal. 45. Lord who is like unto thee, and our tongues are the pennes of ready writers. Yet hath not Chriſt tyed us unto this prayer only. Chriſt himſelfe hath other prayers beſide this, and the Apoſtles many, together with the Church, and godly particulars. Yet by reaſon of the perfection of it both in matter, order, and words: by reaſon of the ſufficiency of it to ſupply all wants: and by reaſon of our forgetfulneſſe to aske all, or halfe; it is a ſure and comforting way (what ever wee pray) to uſe it alwaies with judgement and underſtanding.
But (ſay ſome of them) it is of ſo large extent that wee cannot comprehend it.Object. Sol. It is true, that it is of large extent and therefore we muſt labor for ſtrength of judgmēt, and memory to put it up from the heart, that we may not tumble it over (as the manner of ſome is) as if it burnt their tongues. But Chriſts lookes not that we ſhould conceive of every thing in it▪ every time wee uſe it. As there are few prayers wee can make▪ but are of larger extent then wee preſently conceive, as when we ſay, the Lord ſan…tifie your ſickeneſſe unto you, the Lord bleſſe you, the Lord give you grace, there are more things comprehended then preſently meant… ſo in the Lords prayer; and therefore wee muſt have docible hearts to underſtād it better, & better, and we muſt have wiſedom according to our apprehenſion, to apply it to ſeverall occaſions.
Object.But (ſay they) this or any other ſtinted prayer, are the very cut-throates of devotion,Sol. and coolers of affections. Indeed they are ſo to wicked hearts. Children muſt bee pleaſed with novelties, and wicked men loath Gods continued favours, though it bee Mannah from heaven:Num. 21.5 but if ſet prayers wrought ſo of themſelves, would Chriſt ever have given a ſet forme to his diſciples? Certainely they will be no enemies to devotion, if Chriſtians bee zealous and carefull in uſing them. For the conſtant practiſe of the ſaints in ſcriptures commends them unto us in preſcribed Pſalmes, and formes of bleſſing. And ſuch is the inequalitie of gifts diſpenſed by Chriſt unto his people, that to ſome a preſcribed forme is neceſſary, when he hath not given them gifts of knowledge, and utterance to expreſſe their deſires in any comely way; To others neceſſary too, who are able fitly, and fully to doe it in private, yet are not ſo faced, and tongued, that they can doe it with confidence in publicke; to all it is excellently uſefull, that they may not onelyonly have helpe of their owne ſpirits, but of the publick ſpirit of God working in his church, to advance them forward to heaven. It is a world of pittie, that men that have ſome great gifts (as they thinke) ſhould contemn them that have them not, though haply they have others better then they. To have a gift of expreſſing our deſires in fit order, matter, and words, is a comely ornament, yet may it, and doth often fall upon an hypocrite, it is not of the eſſence of a ſaveable Chriſtian… but to ſay, wee know not what to pray for as we ought, but the ſpirit helpes me (publickly and privately) with groanes and ſighes that cannot be expreſſed, to ſay thus,Ro. 8.26, 27. I ſay, and to feele the truth of it too, is a note of a good Chriſtian, and can fall upon none but a childe of the kingdome of heaven.
But (ſay they) put caſe that others may be helped by ſet formes of prayer,Object. yet is there no reaſon that a Miniſter or Presbyter that hath gifts, ſhould bee tied to a forme of words. Neither is he alwaies,Sol. Why ſe… formes are preſcribed miniſters? but that he ſhould bee tied to common ſolemne praier, as with us, there is excellent reaſon for it, as well as in all other reformed Churches, except theirs. Firſt, for uniformity, that all Gods people in our Church might meete at the ſame time, and put up the ſame petitions with earneſt deſires, in the ſame manner. And is not this a comforting thought, that we have an opener way to heavē made us, by the joint ſuites of all good Engliſh or hearts. Secondly, for memory, that he may not forget the generall neceſſities of all the Church, and ſo ſticke upon thoſe particulars onelyonly, which are according to his owne feeling. Thirdly, for honour to the bleſſed ſaints and martyres whoſe prayers they were. That as we have had benefit by them, when they were put up to God before, ſo wee may bring benefit to our ſelves and others by them, when wee pray them now. Fourthly, for his calling ſake. Hee is not immediatly called by God, … & the Church. Therefore as he is called by God, he uſeth thoſe gifts which hee hath received from God; as he is called by the Church, he is to uſe and honour the publicke gifts of the Church, in interpretation, prayer, and the like. What more need bee ſaid to juſtifie our worſhip by ſet formes of prayer, for the preſent I ſee not: when I ſhall, by Gods aſſiſtance I ſhall ſay more.