pure humane composition and that in most corrupt times and only retained upon the reformation to quiet peoples spirits and which in their own confession have for 6. or 700 years before the reformation run through the filthy sink of the Romish Synagogue When God hath himself told them That the earth is his and the fulness thereof And therefore expresly charged us not to use a piece of meat once offered to idols when our brother tells us it hath been so polluted XII But it may be some of our Fathers or Brethren what ever a company of us Puritans do do not think the Church of Rome an idolatrous Church nor her worship idolatrous we have heard of diverse that have lately questioned it We confess for those Protestants that are of that mind our Argument upon this head signifies little to them but we are of another mind in the principle and therefore 't is no wonder we have different thoughts of the Consequents In the mean time those who believe the Church of Rome idolatrous have reason to think of this Argument Those who judge her yet an undefiled Virgin we suppose may have a desire to be married to her And we shall hardly be able to forbid the banes XIII VVhen the Bishop of Exeter can satisfie us That the worship of the Church of Rome in the whole Complex is not idolatrous Or that it is lawful for us to take forms of prayer of meer humane composition so used in an idolatrous service and yet continue them in the true worship of God Gods VVord saying to us as to meat so used Eat it not Or that it is lawful for us to tell our people when they come and tell us Sirs They say this is taken out of the Mass-book will you use it No brethren 't is not taken out there when we know it is I say when his Lordship can satisfie us in these things he may then conclude which as yet he doth very uncharitably That we might easily convince and satisfie our people as well by our Examples as Arguments Our people are a plain kind of Country people that are not to be satisfied with a flaunt tant of high words they have their Bibles and having so plain a Scripture by the end as that of 1 Cor. 10.28 Eat it not they choke us with such things as these Is not the Romish Church Idolatrous have not they used the same forms in their idolatrous devotion how can you then use them without sin So that we profess we cannot answer them We desire the Bishop of Exeter would do it plainly and solidly CHAP. X. The Ministers third Reason Because they have sworn to endeavour a Reformation in worship and to endeavour to Extirpate Superstition and what hindereth the power of Godliness I. BUt further yet to let the Bishop know that it is not out of a meer Anti-Liturgical humour that some of us taking the advantage of his Majesties Declaration and laying hold of his Grace and Favour in it do not yet meddle with the Book of Common-prayer VVe desire his Lordship to consider That we have taken the Covenant and are afraid to bring upon us that vengeance which we are sure first or last will follow perjury If his Lordships loosing St. Peters bands could have loosed our Consciences from that we had been a step nearer then we are but we observe no truth of Divinity in the Principles which his Lordship and others have laid down from which they would conclude that the bond of that Covenant is dissolved we also discern his Lordship and the others abundantly answered by Mr. Crofton and Timorcus and could wish that when any of them write again upon that Subject they would not onely assert positions but give their reasons which may evince the truth of them or else annex some Scriptures to prove them or at least tell us what Divines were ever of their mind II. We have in the Covenant sworn to endeavour a Reformation of the Church of God in England in worship according to the Word of God and the example of the best Reformed Churches VVe think the worship of God in England is as to the Rule and Form of it expressed in the Common-prayer Book and the Forms of devotion there expressed and imposed We cannot find that either according to the Word of God or the example of the best Reformed Churches it is lawful for the Ministers of the Gospel to tye up themselves to forms of prayer nor that such practise is commended to us nor can we conceive how the use of the same forms of Worship should be a Reformation in Worship Nor possibly is it clear to every one that there is nothing in those forms of worship savouring of Superstition or that the use of them is consistent with the promoving of the power of Godliness at least that it is a due means to promove it all which we have solemnly sworn to indeavour and surely that indeavouring to which we are sworn will at least oblige us not to do any thing to the contrary III. Into which Covenant many Ministers of the Gospel having entred since they used the said forms of prayer something may be said on their behalf disobliging them from a return to their former practice though in these last 20 years time they have learn'd nothing from the many books published to the world examining the said forms in special of offering arguments against imposed forms in the general convincing them of a former in advisedness and error in practice If they then looked upon the use of those forms as indifferent surely the Oath they have taken puts it into another capacity If they now judge the use unlawful it is no great wonder considering how much light hath shone upon the world in that space of time that some of their judgements should be altered the Bishops charge of Schismatical petulancy restiveness morosity c. cleaves not to them IV. If the Bishop sayes they had before subscribed to use it According to his Lordships doctrine and some others of his mind forced ingagements signifie nothing It is true the Godly Ministers of England are of another mind they believe though they were under a force either they must subscribe or loose their livelyhoods yea loose the exercise of their Ministry yet they are obliged by their Act in case it doth not appear to them That it is sinful for them to do what they inadvisedly set their hands to but that is the Case Besides though they cannot think that any Earthly power can discharge them of an Oath made to God yet they believe that the Parliament of England can discharge them of an Engagement entred to an inferiour Magistrate and by Oath again bind them to do the contrary and that 's the case again V. If any say That the Ministers of England are bound by the Law of England to use the Common-prayer Book Besides that it is a great question how far the Laws of
Tradition no Universal Tradition no Example of the Purer Primitive Churches for more than 400. yea 700 years after Christ which can be pleaded for imposed Forms of Prayer by any that make any conscience of their words or will undertake to prove what they say CHAP. IV. An Enquiry into the state of those Churches which first commended or imposed Lyturgies at the time when they first made such Impositions I. THough it may seem absurd to enquire whether the gray hairs of Lyturgies be found in the way of Righteousness when we have evinced that they have no such pretended Antiquity and Age to glory in and that the Assertors of such Antiquity for them do but impose upon the world yet considering what we remember we have learned out of Aristotle That there is a youthfulness in respect of Age or in respect of Manners and Conditions It may be worthy of a further enquiry Whether yet there may not be such a necessity of them or such a comliness beauty and gravity in them as may not only justifie Magistrates in the imposing of them but oblige every soul that hath ought to do with reason to fall in with the use of them yea passionately to desire them even as much as Rachel did children which we shall the better determine by reviewing the first occasions of Lyturgies and the complexion of the Church in those ages when they were first made or most used II. I think we may say of Lyturgies as Christ said of the Bill of Divorce which Moses allowed Moses verily for the hardness of your hearts gave you a Bill of divorce but from the beginning it was not so He that had a residue of Spirit as the Prophet saith made one for one The Church played Moses his part in the business of Forms of Prayer Christ who had a residue of Spirit the Spirit given him without measure imposed no Forms of Prayer upon his Ministers or Church The Apostles who had the first and most plentiful powrings out of the Spirit of Grace imposed no such things Christ indeed gave a more general direction to his People in Prayer to ask things according to the Will of God and in his Name and more particular directions in that excellent Form called the Lords Prayer but that as Durantus idly saith either Christ or his Apostles used the Lords Prayer ordinarily as a Form of words in Prayer or that the Apostles used a Form of words to express their Faith â—r imposed the Creed commonly called but hardly to be proved their 's which the same Author asserteth must certainly be proved out of some such Canonical Writings as the Epistles of Christ to Abagarus or to Paul and Peter for there is no authentick Record of any such things but in process of time indeed the Church began to do some such things III. The highest mention we can find is that thin Synod of the Church of Laodicea made up of 32 Bishops and this whatever Bishop Hall saith according to Longus cannot be proved as we said before to have been before the year 364. as to which time Balsamon and Caranza agree it but truly it had been no great wonder if this Church which many years before was grown neither hot nor cold Rev. 3.17 but in such a temper that God was ready to spue it out of his mouth for which we have an authentick record in the Revelation should long before this time have made such a Salve and prudent Prouision for the Laziness of her Ministers He that shall read the Canons of that Synod against the Ministers hanting Taverns and using Inchantments as also the other Canons about exorcising and the several Officers and Offices of the Church will see reason enough to conclude the woful corruption of the Church in those parts if not to suspect that it was of a far lower date than is pretended IV. The Synod of 40 Bishops at Carthage which was the 3d. Synod of Carthage only enjoyned Ministers to communicate to their more able brethren their Prayers composed for their publick Congregations this was in the year 397. Yet that the face of the Church at this time had many spots and much impurity cleaving to it may appear by this Synod by their 6th Can. against giving the Lords Supper to or Baptizing such as were dead by their many Canons 17 25.27 against Clergymen hanting Taverns and keeping scandalous company with women their 30. Can. against jovial Meetings in Churches their 36 Can. about the Chrisma or the anointing Oyl which no Presbyters must make And that this Synod consisted not of the most infallibly wise Fathers appears by their Learned 29 Canon where they take pains to decree that every Minister should give the Sacrament of the Altar so it seems they had learned to call the Lords Supper fasting Yet this Synod in the business of Prayer did not think fit to restrain every Minister only having so loose and insufficient a Clergy they order the weaker sort having composed Prayers to confer their Notes before they used them cum fratribus instructioribus with their more able Brethren V. After this the Council of Mela Anno 416. grew more bold and ordain as to their Province for what authority had they further that the Ministers should use no Prayers but such as that Synod had approved They might justly expect that the Churches under their inspection would hardly swallow this new Pill if it were not lapped up in some good Reason and therefore they give their reason for it lest somthing should be vented against the true Doctrine of Faith either by some Ministers negligence or ignorance The cause of that Synods Meeting was the censuring of Pelagius that great enemy of Grace The Errors which Pelagius had broached were these 1. That Adams should have died though he had never sinned 2. That Infants were born without Original sin 3. That there is no need of he assisting Grace of God sin being once pardoned 4. That all the need we have of Grace is to illuminate us in the knowledge of Gods Commandments 5. That the Grace of God only helpeth us to do his will more easily and freely 6. That the words of St. John If we say we have no sin we deceive our selves were only figuratively true not literally 7. That the Saints praying Forgive us our Trespasses was appointed them in the behalf of others not themselves Or 8. If for themselves only as an expression of their humility not concluding them to have any sins to be forgiven Against these Errours that Reverend Synod made their 8 first Canons Pelagius having used diverse Arts the story is too long to insert to secure his Doctrine from a publick Censure had far diffused the poyson of this Doctrine This Reverend Synod observing his Errors to be in such things as are the daily matter of Ministers Confessions and Supplications thought fit for the prevention of the diffusing this Venom by Ministers in their publick prayers as also
question why should so many good Subjects be lost to a Nation why should they have temptations to estrange their hearts from the ancient and excellent government thereof But matters of policy we most humbly leave to the grave wisdom and deliberations of His Sacred Majesty and His Parliaments Onely we must add a word to one or two Suggestions more which the Bishop hath for the imposing of the Liturgy CHAP. XIV Bishop Gaudens two Arguments from the Authority of the Church the influence of Subjects Conformity in devotion to their Prince considered No necessity of using the Liturgy upon these accounts I. THe truth is in other parts of his Book the Bishop did but like the Lapwing fly far about from his main design and argument which p. 27. he toucheth and yet but very tenderly The Authority of the Church must not be baffled Here indeed is the bottom of all we must have Liturgies and Ceremonies imposed to maintain the Authority and pomp and grandieur of what they call the Church II. The name of the Church is a reverend name and her Authority is reverend and by no means to be baffled for Christ is in her But as the Name and Authority of a rightful King is reverend so both the name and authority of an Usurper is justly abominable And as no Magistrates command is to be obeyed where he hath no right to command so neither is any Church nor is denial of obedience in that case any contempt of the Authority either of the Magistrate or of the Church we must therefore enquire strictly what Church this is which is clothed with Authority and what power she hath in the things we dispute about III. The Church is either Triumphant or Militant The Militant Church is visible or invisible It must be the Militant visible Church this also is an homonimous term and either signifies the universality of the people or the messengers of the people The Universality of people baptized into the name of Christ over all the world make up the Catholike visible Church The whole Company of them in this of that Province Nation City Parish make such a National Provincial or Parochial Church But we do not think this is the Church clothed with Authority We understand by a Church in that sense The Officers of such a Church constituted according to Gods Word whether they be the Officers of a particular Church or the messengers of the particular Churches in a Lugentile Synod a National or Provincial Synod or if it were possible in an Oecumenical Synod To Churches in all these political senses vve ow great reverence and acknowledge that to their several capacities several degrees of authority to admonish suspend excommunicate deprive declare the doctrine of saith in doubtful cases appoint some things truly and properly relating to decency or order c. IV. But it is more then we know that any such Church as this ever established a Liturgie in England The Papists have devised a new notion of a Church to them the Pope and his Cardinals make the Church but that any such notion of Church is justifiable from Scriptures Protestants deny V. Our State hath been pleased in some Acts of Parliament to take Church in another notion and to call the Prelacy of England the Church of England That this application of the term Church is not to be justified from Scripture or Reason is plain nor is it needful they may if they please call the Prelacy of England the Parliament or by what other name they please what should hinder But they cannot give them that Authority which the word of God allows onely to a Church in another notion but may cloath them with vvhat civil power they please VI. Hence it appears that it is all one vvith us in England to baffle or despise the Church and State for that company of men whom vve call the Church of England by a new civil application of the term is nothing else Then a company of men by a Civil Power made Bishops and called to advise the State in things concerning Religion who have no more Authority then they derive from the King or Parliament for whence should they have it Not from Nature Surely no Ecclesiastical power is derived from thence Not from Scripture upon any pretence for if vvhen Christ gave the Keyes to Peter he intended his single person as the Papists vvould have it then St. Peter's successor only can pretend to them if he gave them to Peter as an Officer of the Church then there must be either a full Convention of such Officers or some persons chosen by them to use them If to Peter as a Christian then the Authority is in the Community VII It remains that according to the Constitution of English Synods the Churches Authority is but derivative from the Civil State and to disobey them is no sin further then it is a disobedience to the lawful Civil Magistrate to vvhom vve freely grant an authority so far as Gods vvord allows us and such an authority as none ought to resist or baffle as the Bishop sayes The Church of England which we so often hear of is a Civil Church not an authoritative Church in a Scriptural notion VIII We again say Far be it from us to oppose Civil Authority either exercised by Lay persons or Ecclesiastical persons We acknowledge it our duty to render unto Caesar the things that are Caesars We further say vve are bound to obey the Civil Magistrate in all things in things lawful Actively in things unlawful in themselves or vvhich appear so to us by suffering their vvill and pleasure quietly and patiently That vvhich vve insist upon is onely a lawful means in order to our own preservation i. e. humbly desiring the Civil Magistrate to forbear imposing upon us in the tender things of God IX VVe freely allow to the Civil Magistrate a power to command us in all civil things and shall chearfully obey him 2. To command us to keep the Statutes and Commandments of God 3. To command us in the Circumstances relating to Divine Worship to do those things vvhich are generally commanded us in the vvord to appoint time and place and such circumstances vvithout vvhich the vvorship of God in the judgement of ordinary reason must be indecently and disorderly performed X. For his power in imposing Forms of prayer significant ceremonies c. vve do not dispute it but vve humbly crave leave to dissent in this and to have liberty to suffer his pleasure as becomes Christians rather then do those things vvhich our consciences vvould condemn us for And in this vve appeal to all sober Divines and all rational Christians vvhether vve speak not as becomes sober Christians XI VVe cannot vvithout some passion read vvhat the Bishop sayes p. 28. Doubtless Subjects cannot be so tite and firm or so zealous and firm or so chearful and constant in their Loyalty love and duty to their Soveraign if they
A SOBER and TEMPERATE DISCOURSE Concerning the Interest of Words in Prayer The just Antiquity and Pedigree of LITURGIES OR Forms of Prayer in Churches With a View of the State of the Church when they were first composed or imposed Together with A Discovery of the weakness of the grounds upon which they were first brought in or upon which Bishop Gawden hath lately Discoursed the necâ—ssity of a Liturgie or the inconvenâ—ency of altering the English Liturgie the utility of Church Musick and the lawfulness of Ceremonies in which are mixed Reasons justifying those Godly Ministers who forbear the use of the Common prayer against the late Out-cryes of the said Bishop By H. D. M. A. 1 Pet. 3.9 Not rending evil for evil or railing for railing but contrariwise blessing knowing that you are thereunto called that you should inherit a blessing LONDON Printed for W.A. and are to be sold at the Royal Exchange in Pauls Churâ—h yard 1661. HE who had reported to Master Williams Whittingham Gilby and others that Cranmer Bishop of Canterbury had drawn up a Book of Prayer an hundred times more perfect then â—his that we now have the same could not take place for that he was matched with such a wicked Clergy and Convocation with other enemies even he I say stood in this that Master Bullinger did like well of the English order and had it in his Study But when Whittingham had demanded that question Bullinger told him that indeed Master H. and Master C. asked his judgement concerning certain points of that Book as Surplice Private Baptism Churching of Women the Ring in Marriage with such like which as he said he allowed not and that he neither could if he would neither would if he might use the same in his Church whatsoever had been reported History of the troubles at Frankeford first published 1575. in the 42. 43. pag. A Discourse of Lyturgies or Forms of Prayer in Churches c. CHAP. I. The Interest of Words in Prayer considered both as to private and publick Prayer The Necessity of them considered as the Homage of our Lips as they restrain mentall extravagancies and are Interpreters of our Conceptions to others Consequences from this Consideration I. SO transcendent is the priviledge of coming to the Holy of Holies by the new and living way in the most sublime and spiritual duty of Prayer where the soul talks with its Creator as it were face to face Such is the nature of that spiritual performance considered in it self so momentous the Concernes for which in it we wait upon the Throne of Grace so many the directions which our Holy Father hath given us in his Word for the acceptable performance of it that we must needs be concluded unthankful to God who hath indulged so glorious a Liberty to us unjust and unreasonable to our selves who are by the Law of Nature taught to remit or intend our minds in all performances according to the moment of them and unfaithful to that Word which we own as the square of all our Conversations if we should not warily attend our Souls in so Sacred an Homage in which so much of our Interest lies not offering a Female when we have a Male in our Plock though we knew of no such Malediction as that Cursed be he that doth the work of the Lord negligently II. Whilst we view this sacred thing Prayer as our Priviledge we can consider it no otherwise than as a Liberty to ask of the Father of mercies what we or others stand in need of under the encouragements of many precious Promises nor short of his who said Ask what thou wilt even to the half of my Kingdom I will give it thee yea far beyond for the Lord will give Grace and â—lory Psal 84. When we respect it as our duty we find it is expressed in Scripture under the many notions of Seeking God Calling upon him wrestling with him powring out our souls before him c. As our view of it in the notion of a priviledge forbids us any limitations as to the matter of our Prayers other than what God hath set us so the latter obligeth us to a performance of it under such Circumstances as shall neither divert the intention of our mind nor cool the fervour of our Spirits which two things are most essentially necessary to the acceptable performance of our duty in it and so excellently becomes that most sacred performance and without which our performance is but lip-labour and lost labour yea no other than a most gross Hypocrisie and mocking of him who cannot be mocked III. Prayer being the souls Colloquy with God who is a Spirit and our Tongue which is the Organ of speech with all the faculty belonging to it and the issues of it serving chiefly if not only for intercourse with men Spirit having another way to communicate their sense each to other It is rationally apparent that there is no absolute necessity of any words at all in Prayer Haunch can pray acceptably and yet her voice not be heard 1 Sam. 1. for such necessity must either be on the Souls part or on Gods On the Soul part they are not necessary for it can long and desire without the Tongue nor yet on Gods part are they so for he not only knows what things we have need of but also what we would have before we ask them how else can he answer before we call and as be promiseth hear before we speak IV. But he who made all things for himself did not in that general design except the Tongue of man which being his creature is naturally obliged and ex Institute is otherwise obliged to his Service and as his Word hath directed its service in other things so also in the duty of Prayer commanding us to take unto us words and say c. And calling to his Spouse Let me hear thy voice for it is comely And his Providence hath for this end amongst others disposed reasonable souls into humane bodies that they should animate the tongues of men to this sacred Service Besides that experience teacheth the Sons of men that the use of the lively voice is of excellent use to fix the mind and to restrain that wild thing from such wanton diversions as it is most prone to in its exercises upon God Whence it is that there is not only Mental but Vocal Prayer and both the unquestionable duty of Christians and an use of words in Prayer is if not at all times yet at some times and for all Christians necessary by a necessity of Precept and highly expedient generally even in the Souls privatest converses with God V. But in Publick Prayer the use of words is most unquestionably necessary God hath not only allowed us a liberty to pray for our selves and in our Closets but also to pray one with and for another and also enjoyned us it as our duty and encouraged us to it by many gracious Promises It is his
him all the temporal Possessions which the Popes had got either from former Emperors or from the Commanders of the Lombards and added much more which his Son Ludovicus Pius confirmed This Emperor also setled the civil difference which had a long time troubled the Empire and he had a vast empire it contained Italy Germany Hungary France and part of Spain XVII Now it grew a seasonable time to impose a Lyturgy to which purpose Hadrian the Pope moved Charles the Great that it might be by his civil authority imposed Duranti rationale l. 5. c 2. Mornei Hist Papatus p. 141 Fol. Gregories Lyturgy was it saith Durantus Ad quod Carolus Imperator omnes Clericos Minis Suppliciis per diversas Provincias cogebat Libros Ambrosiani Officii comburens i. e. To which Charles the Great compelled all his Ministers with threats and punishments and burning those Books that went under the name of St. Ambrose The Learned Morney saith the same almost where we only observe That the first imposing of a Lyturgy was importuned by the Bishop of Rome and done in favour to him in Adriani gratiam saith Morney and began with a persecution but the Universal Bishop must give the Catholick Church a cast of his Office and impose a Lyturgy as far as he could XIX But after this there was no small contest one Eugenius comes and complains to Pope Hadrian concerning the imposing of Gregories Lyturgy it seems he liked that of St. Ambrose i. e. said to be his better Durantus saith his importunity caused some Holy Fathers newly broke up from a Council to meet again who to determine this difference reverently and unanimously agreed that both the Service-Book which was made by St. Ambrose and that also made by Gregory should be laid on St. Peters Altar sealed up with the Seals of many Bishops and the Church-doors should be shut and the Fathers should spend the whole night in * It were worth the while to know by what book they praied in the mean time Jacobus de Vorag Leg. aurea in vita Greg. Durantus ib. Fox Martyrol Vol. 1. Prayer desiring God by some sign to determine which of those Service-Books he would have to be used universally It was done accordingly In the Morning they go in and find that of St. Ambrose lying in its place that of St. Gregory torn in piece and scattered all about If it be a Lye Reader thou hast it as cheap as we and maiest read it in the Golden Legend Durantus and Mr. Fox his Martyrology and doubtless in many other places but in those three we have read it XX. But now what do the Fathers determine upon this Miracle We should have concluded That it was the Will of God that Gregories Service-Book being full of all manner of superstitious Trash should never be used nor St. Ambrose's imposed only lie by to be used in that Church of the Parson pleased But saith Durantus they concluded this a sign from Heaven that Greg. Service-Book or Missal should be scattered abroad and used in all Churches and that of St. Ambrose only used in his own Church The business was Gregory had been Pope but Ambrose had not Accordingly Pope Hadrian moving the Emperor Charles Gregories Service-Book was now imposed upon all Churches in France Hungary Italy Germany and in England too for here 60 years before this viz. Anno 740. Ina had subjected his Kingdom to Pope Gregory XXI By or before this time the whole Fardel of Popish ceremonies and superstitions were brought into the Church nothing wanting saith the Learned Morney but the worshipping of Images which Charles the Great alwaies opposed and wrote against yet this also was about this time decreed by the Second Council of Nice which Caranza saith was celebrated Anno 781. under Adrian and Transubstantiation for which the way was how prepared too for at this time the Lords Supper was called the Sacrifice of the Mass saith Morney And he who reads the Ecclesiastical History of the Magdeburgenser will find that all the trash of Ceremonies and all manner of superstitious usages were now come into the Church Gregory almost 200 years before had defended Purgatory and was indeed as Alstodius calls him the Master of the ceremonies he who defiled the Church with all manner of gross and abominable Superstition XXII Now from this time which was about the year 800. till the beginning of Reformation which was about 1517. in Germany did the Church of God lie hid in the wilderness some witnesses to the truths of God there were but no considerable open Assemblies the durst oppose the Popes power The Popish Mass-Books were every where used and long before the Reformation the Latine-Service was universal for to that height of folly was the Holy Father come that he could not think it enough for the Communion of the Church that they should every where pray for the same things which was alwaies done and in the same words phrases and forms which he had brought in unless they also did it in the same language And this imposing of Forms did admirably comport likewise with the ignorance and sottishness of the Clergy in the 6th and 7th age and so downward all the world knows in what a pickle Erasmus found the world in as to Learning Reuchlin and he did much to amend it XXII As the work of Reformation improved the Masse-books were thrown our in England nothing considerable was done until the 2. and 3. of Edward the 6. which was about the year 1549 and 1550. King Edward observing that Divine Service was throughout his Kingdom yet used in an unknown tongue and that in several modes here was the Com. Pr. after the use of Sarum York Bangor Lincolne c. appointed the Archbishop of Canterbury Cranmer and several other Bishops and Learned men to make one convenient order rite and fashion of Common Prayer for publick use Which they did and presented it to the king and it was imposed by Authority of parliament in the first year of his Reign Stat. 1 Ed. 6.1 In this first Book were many gross remains of Superstition Stat 5 6. Ed. 6. â— 1 â— â— The King therefore causeth it to be revised again explained and made fully perfect and this second Form was established by Authority of Parliament Anno 5. and 6 Ed. 6. and annexed and joyned so explained and perfected to that Statute adding also a form and manner of consecrating Archbishops c. XXIII These prudent Reformers considering they had to do with a people newly come out of the dregs of Popery did not think sit at once to do all that was to do In the first Edition of the Common Prayer Book they left if we remember right Prayer for the dead still to be used gave directions for using the Cross in the administring the Sacrament of the Lords Supper In the Second Edition these and other things were left out neither did they think fit at
the time to make a new Lytugry the Common people would have thought it a new Religion they therefore translate the old Gregorian Missal leaving out the Prayers for the Pope and to Saints and for Saints departed and a few such things as could not be used without palpable Idolatry and translate the other Prayers in the Mass-Book out of Latine into English and these were some of them established by that Act 5 6. Ed. 6. Stat. 1. The truth of this any one that can understand Latine may convince himself of by comparing the Mass-Book with the Com. Pr. of Edw. 6. Where he will find betwixt 40. and 50. Collects translated verbatim and if he compares the other parts with the Roman Breviary the Roman Ritual and the Pontificale Romanum he will yet further see the truth of it XXIV Not indeed could it be imagined that those first Reformers should leave at that time all Ministers at liberty or to their own conceived Prayers when most of them were Papists in their hearts generally so sottishly ignorant and insufficient that they could not have done any thing Which very cause held in Qu. Eliz. time where 1 El. c. 2. the Common Prayer was with some further emendations specified in the Statute 5 Eliz c 28. again imposed In the 5th year of her Reign by Act of Parliament the Common Prayer was ordered to be translated into Welch and used in Wales And this is the true Story both of Lyturgies in the General and the English Lyturgy in special XXV By this time the Reader who hath not a mind to revive Pythagoras his School again and to sacrifice his Reason to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believe every thing that is told him before he hath tried the truth of it may see reason to desire the present L. Bish of Exeter to tell him if he can where those same ancient models of Lyturgies not Roman Bish Hall Remonstr p. 13. but Christian and contrived by the holy Martyrs and Confessors of the blessed Reformation of Religion are to be found The Remonstrant was challenged to make it good out of ancient Models but thought fit to wave the business in his Reply It hath been the old Plea but let them prove it if they can saith Didoclavius Or if his present Lordship of Exeter doth not think fit to answer for another yet it is reason that he should justifie his own words He hath told us in p. 8. of his Considerations touching the Lyturgy That The Ancient Churches from the very first Century did use such-publick wholsom Forms of found words in their Sacramental celebrations especially and afterwards in other holy Administrations or publick duties as made up their solemn devout and publick Lyturgies which Patterns all Modern and Reformed Churches of any Renown have followed according to the many Scriptural Examples and Expressions in set Forms of Prayer Psalms Confessions and Benedictions commended to us by holy men in all ages and by Christ himself XXVI The world is grown too wary to believe any thing of this because any one saith so and the Doctor is too wise to undertake to prove this Let him prove That Christ prescribed the Lords Prayer for a Form or that the Apostles ever used it so 2. Let him prove that in any of the four first Centuries there was any Stated Forms of Prayer used in the Church 3. Let him prove that any Modern Reformed Churches imposed any Forms of Prayer so that those and no other might be used And 4 That they did this after the Pattern of the Ancient Churches from the first Century All these things are to be proved nor is it possible to prove them XXVII In the 18th p. of that Discourse he tels us That Dr. Gaudens Consider p. 19. It is a Jesuitical Artifice and back-blow used by some to aver though falsely That the English Lyturgy was nothing else but the Romish Missal or Mass-book turned into English 'T is true he saith some things very scriptural devout and excellent which the Roman Missal had taken and retained after the ancient Form of Lyturgies of the Church were severed and taken as Wheat from Chaffe and Jewels from Dross by our wise Reformers and preserved in the English Lyturgy conform to pious and unspotted Authority We challenge Dr. Gauden and all others of his mind to make this good if they can It is true there are some things in the English Lyturgy that are not in the Gregorian Missal But let any one take Missale Romanum both the old one and that established by the Council of Trent Breviarium Romanum Rituale Romanum and Pontificale Romanum and compare them all with the printed Com. Prayer-book of 5 6 E. 6. and then judge whether he can find a 6th part of the latter which is in none of the former If he finds that there is very little added let him the learn how to trust men talking after such a magisterial rate and annexing no proofs of their words XXVIII If the Reader finds it true that whatsoever Dr. Gauden saith there is in our English Lyturgy as it is commonly exposed to sale very little but what is to be found in the Mass-book in Latine let him then go to the Bishop of Exeter and desire him for his credit sake to shew him those ancient Forms of Lyturgy used in the Church out of which these Forms of Prayer were transcribed and taken which must be immediately after the first Century or tell him what that same pious and unspotted authority is If he tels him it is Pope Gregories which he must if he speaks truth let him tell him that he hath heard that he was a vile wretch accused for a Murtherer the Father of most of the superstitious usages now in the Church of Rome one who understood not the Greek Tongue as himself confesseth a man of no admirable Judgment witness his pretented Commentaries upon Job which might have as well been upon the Revelation a man very far from being either pious or unspotted or fit for his Seat one that defended Purgatory that fawned upon Phocas the Murderer in short one of no deserved Name or Authority in the Church of God XXIX By this Discourse it appears that there was no Lyturgy directing Forms of Prayers for the Church till Pope Gregories time Anno 600. nor any imposed till the time of Charles the Great Anno 800. when all manner of superstitious usages were brought into the Church nor was it then imposed without a Persecution attending it And this Reader is the pious and unspotted Authority the Bishop tels thee of From hence thou wilt also conclude the antiquity of the English Lyturgy the reason of its first being imposed and no further reformed either by K. Edw. or by Qu. Elizabeth In King James his time it received some additions what Reformation we cannot tell XXX By all this Discourse it appeareth that there is no divine Prescript no Apostolical
that the Church might have due confessions made as well of Original sin as Actual and due Petitions put up for pardoning and assisting Grace c. And considering that the church was so debauched now in her Clergy that some through ignorance could not do it some through Laziness would neglect a due care in doing that to which they were able Others possibly though that be concealed through a perverse and corrupted Judgment would not do it appointed Forms of Prayer to be used and restraine the liberty of Praying to the Ministers within that Province obliging them to use the Forms approved by the Synod VI. The reason for which as Durantus tels us Theodosius much about this time or a little before set St. Hierom to compose a Calendar indeed rather than a Lyturgy for Durantus saith he did no more than order the Scriptures to be read though Pamelius hath transmitted to us an Antiphonary and Sacramental Lyturgy as well as a Lectionary of his composing was in regard of Heresies risen up in the Church So that hitherto we have had no other account given us of the composing Forms for publick worship than 1. The Ignorance of the Ministry which they were forced to employ Or 2. Their Laziness and Negligence Or 3. Their or the Peoples falling into Errors VII But after that the Universal Bishop got up into the Saddle it was reasonable that he should have a power of Universal command and to shew his authority he must impose a compleat Lyturgy as to all parts and enjoyn universal conformity which yet he could never obtain till he got a great Interest in the Civil Magistrate who had a civil power over what was then almost the universal Church Nor must this serve the turn for this Universal Bishop must have all Churches not only speak the same words and phrases but in the same Language too hence he brings in Latine Service All which also admirably comported with the sottish ignorance and debauchery of the Clergy in the 6th 7th Century and so downward till the times of Reuchlin and Erasmus when Reformation began to dawn and the light began to spring out of darkness Whether these ends were good and lawful and the imposing of Forms of publick divine Worship were applied as just means in order to them viz. either to cure the ignorance or negligence of the Clergy or to bring the Church to an unity in Doctrine Worship or Affection shall be examined For if either the end or means be proved unlawful and against the Will of God they talk vainly for the continuance of them that urge no more than Humane Prudence Worldly Wisdom being no other than perfect Folly because Enmity to God CHAP. V. Universal Conformity of Devotion as to words and Syllables no good End Imposing Forms of Prayer no reasonable just or sufficient Means to prevent Heresies or to cure the Laziness or Insufficiency of the Church proved by Reason and by Experience I. IT cannot but be confessed that it is a noble end for any Church to aim at to take care that the people may have the truths of God asserted to them and not through the ignorance or laziness or perverseness of its Ministers be served with an Husk in stead of bread or a Scorpion in stead of a Fish This end is approveable both from the Word of God and the light of all Christian Reason But that there should be an Oneness in the devotion of people as to Letters and Syllables and Phrases and Forms of Sentences is an end so little and low and insignificant in it self that we cannot expect it should be justified from Scripture which indeed saith not a word to that purpose II. And although the prevention of Errors Heresies the poysoning of people with them as also the prevention of the mischief arising to the Church from ignorant and lazy or erroneous Preachers or Ministers be as I said before a noble end and well worthy of the Churches care yet before we can allow the same honour to the imposing of Lyturgies and stinted Forms of Prayer as means in order to those ends we must both enquire whether they be lawful means and also 2. Whether they be such as Reason will evince or experience hath proved effectual to the obtaining those ends and that 3. Without bringing upon the Church a mischief every way as great as what they are pretended to deliver us from III. That when Christ himself appointed no stated Forms of publick Devotion for his Church to the use of which and no other they should be tied nor his Apostles though guided by an infallible Spirit nor the Purer Church for some hundred years after it should remain yet lawful for the Church not content to repress and prevent Errors and Heresies by such waies and means as the Apostles used but by this new device to endeavour it may be justly a question to all sober Christians IV. Especially considering that as a liberty in coming to the Throne of Grace and asking there whatsoever we will provided it be consonant to the Will of God and begged in the Name of Christ is one of the great priviledges purchased by Christ for his Church so the Spirit of Grace and Supplication is eminently and frequently promised for their assistance and that not only to teach them how to pray but what to pray for Rom. 8.26 Nor is this promised only to the Prelates in a Church but to every individual Christian and the gift of Prayer whence flows mens abilities to express themselves by words and phrases is one of the most excellent gifts which we are bound to cover and to improve All which being considered it is far from being clear that the restraining of Christians especially of Ministers in the exercise of the noble gift of Prayer in the publick Assemblies of the Church is a lawful means in order to any end it looking like that quenching of the Spirit which is forbidden to all men by the Apostle 1 Thes 5.19 and choaking the coveting of the best gifts which is commanded all Christians 1 Cor. 14.1 For to what purpose should those Talents be desired which man hath authority to command to be laid up in a Napkin Nay which had far better be laid up in a Napkin than used if the Doctrine of some be true concerning the transcendent excellency of Forms of Prayer above what are conceived by Ministers according to the gift of God bestowed upon them V. Besides it may be worthy of enquiry whether it be possible or at least ordinary with men to read any Prayer with that fixed and constant intention of mind and fervency of spirit the two necessary requisites of Prayer as they may speak unto God from the dictate of their own hearts while their souls are more abstracted from created Objects than they can possibly be while it is a great piece of their work to look upon their Books to see what to say next For what some
uncharitably and falsly asserted We have not blessed be God such a pitiful Church that there are no Ministers in it but are liable to the charge of serving God in Prayer with rudeness unpreparedness barreness superficiality defect deformity and that both in matter manner judgment and expression No Jesuit ever had the confidence so to asperse the Ministry of England nor could speak more sordidly to their dishonour Possibly there may be some and there have been far more than now are who may be too liable to this charge But where 's the fault Is it not in those to whom the trust is committed of taking a due cognisance of such as offer themselves to be ordained or admitted to the cure of souls Should not they take care to admit none but such as are both able to preach and to pray Do they not discharge their work conscientiously while they admit such as are not able to pray without such rudeness as is here complained of or make no more conscience of it than to do it unpreparedly superficially with so much barrenness defect and deformity such as neither have judgment to compose a Prayer as to matter nor elocution to pray as to manner so but that people shall have just cause to nauseate the Worship of God 4. If the Doctor means by his phrase of every Minister being subject c. only that 't is possible that the best Ministers may so be negligent c. as to run upon this Rock that is as true concerning reading Prayers none will deny but he that can read very well may read false and if he keeps not his mind intent no doubt but he will perform the Service as rudely and superficially by reading as by speaking Instances might be given of this and shall if need be And certainly the conceiving of a Prayer will command more attention of mind than reading can All therefore said under this Head is meer air III. But Secondly He tels us That a Lyturgy is a most excellent means to preserve the truth of Christian and Reformed Doctrine by the consonancy of publick Devotions Pag. 10. into which otherwise corrupt minds are apt to infuse the sour Leaven of their own corrupt Opinions Fine words again But what reason we have before shewed it to be 1. Questionable whether a lawful means or no. 2. If lawful by no means effectual except it reach to all Praying and Preaching too 3. Not the only means a good Summary of Christian Faith is far more proper and rational 4. A means bringing a mischief as bad as what it pretends to cure yea far worse fit for nothing but to breed rents and separations the mothers of all Heresies 5. An Apochryphal means by which men make themselves wiser than Christ and his Apostles or the Purer Church We shall only propound this Question upon this suggestion If this be true how comes it to pass that all the Arminians and Popishly affected Clergy-men of England are such Zealots for a lyturgy The thing is demonstrably true that it is so let the Doctor answer this Question by his next IV. But Thirdly A Lyturgy he saith is necessary for the holy Harmony and sweet communion of all Christians as well in National as Parochial Churches whilst thereby they are all kept in one mind and Spirit praying the same things and chearfully saying Amen to the same Praises and Petitions Here is the old Fallacy still of Verba elegancia pro sensu simplici That all Christians have the same common wants and ought to pray for the same things in the main is to be granted though as particular persons so particular Churches may have renewing wants not common to all for which a Lyturgy will not serve the turn But is there any so simple as not to understand that the same things may be prayed for in different words and phrases The Doctor here mistook his Mark he should have proved that it is the Will of God that Christians should maintain their Communion in the use of the same phrases letters and syllables And when he had done that a Popish Priest should have improved his Notion and concluded that because the one body of Christ should have but one tongue and since the confusion at Babel men in several nations have spoke several languages therefore to the perfection of the Communion of the Church there is not only a Liturgy necessary but a Liturgy every where in Latine that being a Language most universally known The Churches external Communion lyes in their keeping the same Sabbath performing the same Acts of worship of which prayer is one confession of Original and Actual sins praying for the same mercies generally c. not in their saying all the same words sure He tells us fourthly That a Liturgical form is not onely of great benefit and comfort to the more knowing judicious and well-bred sort of Christians but highly to their security and to the holy and humble composure of their spirit in the worship of God who otherwise are prone not onely amidst the publique devotions curiously to censure but scoffingly to despise By the way this is no Demonstration neither of their Christianity nor of their good breeding yea many times to laugh at and at best to pity or deplore the evident defects and incongruities which appear in many Ministers odd expressions and incongruous wayes of officiating c. To reduce these many words to a short sum of reason the usefulness of imposed Liturgies is here pleaded 1. For the benefit of the most knowing judicious and well-bred sort of Christians 2. To avoid the censures scoffs and jears of others The Dr. hath not yet told us what benefit accrues to the former from a Liturgy nor yet what solid grounds of comfort for them to feed upon the want of which it may be is the reason that if others guess rightly that take all the professors of Religion that can but give any understanding account of the Systeme of Divinity and live in any sobriety of life and conversation and number them taking their judgment as you go along and in will be found that ten for one are against any imposed Forms On the other side it is certain that some others make it all their Religion So it was of old That Holy and Learned Oeculampadius living in a Noble mans house who yet was a Protestant and would seem a forward man in the Reformation complains of the slender regard the greatest part of the Family gave to him and to his Ministry in a Letter to his Friend in these words Such a man saith he sent for me that I might publickly in the Church instruct his Family in the Christian Religion or rather feed them with the words of Christ who were initiated already I counted it my chief duty to make the Evangelical Law known familiar at hand to them that so afterwards they might of themselves proceed in the true and sincere study of Christianity Peace Meekness
full of holy learned and godly Ministers and People who cannot be cheated into a blind Belief That they are the best because such a man said so And no private Minister must presume to rate his private abilities above the Shekel of the Sanctuary From whence will easily be concluded that supposing it lawful to use Forms of Prayer in publick yet it will not follow that it is lawful to use every Form that shall or may be tendered to us but such only as for matter manner and circumstances shall appear to us agreeable to the Word of God III. We say 1. It must appear to us that the matter of those Prayers be such as Gods Word allowes us to ask of him otherwise we ask not according to his Will 2. That the mode and manner of Praying prescribed be such as Gods Word alloweth either by express Letter of Scripture or just consequent 3. That no appendant circumstance make the use of them unlawful which as to the matter and manner are lawful enough For none is so ignorant as not to know that in matters of practise a thing may ex accidenti be unlawful which is not so per se or of it self IV. This now bringeth us from our general Discourse concerning the lawfulness or expedience of any Forms to a more particular consideration of the particular Forms of Prayer in the English Lyturgy according to the Copies now printed and sold For what those were that were established by Acts of Parliament we cannot tell and therefore must restrain our Discourse to that English Lyturgy only which is ordinarily to be had in Stationers shops and at adventures from thence transmitted to many Churches V. And we cannot but take our selves concerned a little to speak in this case when the Bishop of Exeter thinks fit to brand all those Ministers that are willing to accept his Majesties most Gracious Indulgence and to forbear the use of the Common Prayer as also all those sober persons that are not so fond as his Lordship of it with restiveness inexcusable moroseness an antilyturgical humor peevishness ingratitude schismatical petulancy pride such as only fancy they could mend some words phrases in it or put some Aliasses to it such as sacrifice their judgments to their Credits yea and he had almost said Consciences too such as stand in need of it to help their frequent infirmities restrain their popular and desultory levity to set bounds of Discretion Decency Charity and Piety to their extravagancies and brands their powrings out of their souls to God without the Common-Prayer-Book with the ugly Notions of flat dull and undevout deadly tedious of a confused length like a Skain of Yarn course and snarled somtimes so dubious between wind and water sence and Nonsence faction and sedition boldness and blasphemy c. Is it not time when this Gentleman thinks not fit to speak all this with much more such stuffe in the Syriack Tongue but upon the walls in the face of all Israel in the English tongue to make some reply to let both him and the world know That though we have not so learned Christ as to render reviling for reviling nor dare pretend to an ability to give the Bishop word for word of this nature but shall willingly allow him proestasie in that Art and Practise yet we do humbly conceive our selves able to give some reasons of our present forbearance which may possibly be judged good and sufficient if the Reformed Churches my be our Judges and not such of our Brethren at home whose only desire is to have an occasion against us and know not how to find it in those things which concern the Worship of our God VI. If indeed any of us have heretofore used it and are still satisfied in our Consciences both of the lawfulness and expediency of it yea and were disposed immediatly to have used it before the Declaration of his Majesty came forth in case we had been required to it according to Law in force rather than for default to have been punished as the Bishop suggests p. 4. Or if any of us thought the iterated use of the Lords Prayer the daily repeating of the three Creeds the ten Commandments the Confession of sins and the Church-Catechism not only wholsom and convenient but also necessary as he hints p. 2. and that in the Common Prayer-Book there are only some verbal defects obsolete words c. that need emendation and we have only forborn the use of it because his Majesty hath had a compassionate eye to some mens infirmity then indeed the forbearance of it as to such Ministers may be judged what doth become judicious sober men but not knowing any such we cannot but look upon these as most false and unworthy suggestions designed to no other purpose than to beget in his most Sacred Majesty an ill Opinion of able and conscientious Ministers who as shall God willing hereafter appear have other more grave and momentous Reasons to assign why they have forborn the use of it not only in whole but in part yea though possibly they formerly have used it it not being impossible that either somthing may have intervened since their former use of it which may have rendred the same practise now in their judgments unlawful or that upon the fuller disquisition of the questions about the use of Imposed Forms in the general or these in particular they may be convinced that their former practise was their errour not after conviction to be returned to VII We shall therefore speak that we may both free our selves and before the world excuse those of our Brethren who are of the same mind with us either in whole or in part leaving what we shall say to be duly considered by all sober Christians and submitting our selves to the candid judgment of such persons as shall desire to make a judgment of persons and things according to a Rule of Righteousness and Reason CHAP. VIII The first Reason of divers Ministers not using the Common-Prayer Their dissatisfaction as to the imposing of any forms universally Divers reasons of that dissatisfaction I. IT is not clear unto us that it is lawful for all persons and at all times to limit themselves by any stinted forms of prayer Where God hath given a gift of prayer to his Ministers we cannot but think it is their duty to improve and use it if indeed God hath denied that gift unto any or by his providence any way hindereth the exercise of it we as was said before do not doubt but such persons or any persons at such times may help themselves by a form 1 Cor. 12.7 but where God hath given any that gift we conceive it is a manifestation of the Spirit given him to profit others by and that he is defective to his duty that doth not use it to that end we are yet to learn that it is not as lawful to impose forms of Sermons upon Ministers as forms of
composition and so may be altered and which hath been before defiled by being offered in an Idolatrous Service abhorred of God Let our Brethren speak to this Question and leave speaking to other things as our using the same Scriptures and Temples For the latter they know so did the Primitive Churches which yet never used the Pagan Forms of words This is not to speak ad idem VI. Because we have sworn to endeavour a Reformation in Worship and the extirpation of Superstition and what is contrary to or may hinder the power of Godliness VII Because of the infinite scandal which we must give to some of our Brethren that durst not use it and to thousands of our most judicious holy strictly living Christians and we durst not offend those little ones though we dare leave our Ministry if Authority will command one or the other VIII Because we see the number of those who are judicious sober Christians who desire it is very small but the generality of those given up to all manner of looseness prophaness and debauchery are impatient for it and rest in it 't is as the Papists Beads to them and they care for no other worship of God and we conceive it far from our duty to harden any in what we know is their sin and wickedness IX Because we are assured in our Consciences that very many of those in our ordinary Congregations who are earnest for it press the use of it upon no other account than from a Principle of malice against godly Ministers and People and desire it for nothing else but that they may have a weapon to destroy all religious persons by this is evident by experience when some Ministers have used some part they are yet as zealous to turn them out finding fault they do not read all then he doth not wear the Surplice he doth not pray the Canon Prayer he doth not say later Service Nor can we get of them any reason why they desire we should use it only 't is established by Law which we cannot believe If it were we think in matters of Gods worship somthing else must be considered X. Because the Forms appear to us very short of a perfect Model of Prayer full of obsolete words dubious phrases antique responds and such a Method through the whole as is like to none in any Reformed Church in the world nor any where to be parallel'd but in the Roman Missal nor any way suited to the spirits of Christians nor to the gravity of the duty We do not say this is so but to us it appeareth so and therefore it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 XI Finally we do not conceive the Interest and concern of words in Prayer such that there is any need at all that Forms should be starcht up for all to use those being best which the best affected heart emitteth and venteth and which best affect the hearts of others If all Ministers be not able to pray decently enough as to expressions and sutably enough as to the Matter it is because the Governours of the Church take not that due cognisance of Ministers Abilities which they ought to do before they ordain and admit them Or do not so watch over their Churches as they ought to do Let then the Errour be mended by the greater Care and Vigilance of Church-Governours not by the restraining the Gifts of God bestowed on any for the sake of some XII This is the Summe of our Apology which we humbly submit to the Judgment of all that are concerned in the great Affairs of the Church alwaies reserving to our selves further Liberty of adding any further Arguments or Exceptions professing our selves most heartily willing to hear any Arguments of our Brethren either for Forms of Prayer to be universally imposed or for these Forms in particular to which we shall give a reasonable Answer or yield our Cause In the mean time we protest against Dr. Causabons uncharitable Judgment of us That we do it to oppose our Brethren We can we dare do nothing against the Truth but are ready to do all for it But we dare not resist the Light of our Consciences And if it be the Will of God that for our Conscience sake in this thing we be laid aside as useless Vessels we humbly submit to his pleasure who is able of stones to raise up Children to Abraham and we shall pray that our Brethren may have nothing on our behalf charged upon their souls in the day of Christ In the mean time what Dr. Gauden hath said we will further consider in a few words in the following Chapters CHAP. XIII The most of Bishop Gaudens Arguments for the use of the Lyturgy examined and shortly answered Some of them retorted proving Violentum's in Logick I. DR Gauden hath so perplexed his Discourse with words and been so careless of Method that we have found it no easie thing to pick out his Arguments we could have wished that like a Logician and Divine he had proposed his Arguments strictly and followed them closely that we might have judged that his Design was with a strength of Argument in the Spirit of Meekness to convince us over whom he so provocatively insults not meerly to confound his Reader with a non-significant Rhodomantado of Phrase II. So far as we can gather he one while argues for a Lyturgy by and by for this Lyturgy and no other for which he one while argues from the Obligation of the Law another while from the Obligation of the Example of the Primitive Churches or of some Persons now living By and by he urgeth the use of it from Gratitude to his Majesty and from the contrary Evidence of Ingratitude Morosity Peevishness c. in case of Refusal One while he pretends an incomparable excellency in it another while the unblameableness of it Anon he runs a descant upon the Confusions of our Church since it was neglected After this he tels us of the Necessity of it the necessity of a Lyturgy for the planting of any Church this Lyturgy for the defending of our Church against Popery One while he urgeth it that we might be conformable to our Prince another while that we may be Loyal He tels us of the Authority of the Church as to Lyturgy Ceremonies what not He justifies not only the Forms of Prayer but also the Method the Responds yea the Musick the Ceremonies the Catechism in the Common Prayer-Book One while he tels us that men have served God day and night in the use of the Lyturgy yea that he is perswaded St. Paul himself had he been alive would have used it another while he tels us how some Ministers and people have bewailed the neglect of it O quo te teneam mutantem Protea vultu The Dr. had made our work shorter and more methodical if he had told us which of these he accounts arguments in the case and which he looked upon as strains of Rhetorick onely as to which
we needed not have troubled our selves with an answer he not doing this we must examine them all supposing that the Dr. took all these for conclusive Arguments in the case able to command reasonable and religious souls to this conformity III. For the pretended Antiquity of Liturgies his Lordship may gather from what is already said that we do not believe any such thing nor hath he spoke one word to prove it we living not in Pithagoras his School have not learned to submit to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we desire him to shew us any authority for a Liturgie within the first three Centuries IV. As to what he saith p. 2. That his most Sacred Majesty in his Gracious Declaration hath not dispensed with the legal morall obediential obligation We conceive he means the obligation which lies upon mens consciences to observe the Civil Laws of the Nation we do not else understand his meaning If this be it the Dr. hath two things to do 1. To prove that the Common-prayer-Book vulgarly to be had is established by any Law of England we heard it was openly denied in the house of Commons in the last Parliament and we cannot find any Law to that purpose the Laws 1 Ed. 5 6. Ed. 6. 1 El. are such that our consciences tell us they daily violate the Law that read these books In the mean time we ingenuously confess That his Majesties Declaration as it cannot make an obliging Law so it cannot dissolve the obligation of it but where is the Law 2. If it could be found how far doth it oblige any mans conscience certainly not to any act of sin if we thought we could use these forms without sin we should never dispute the Law in the case but freely obey the least intimation of his Sacred Majesties pleasure V. For what he tells us p. 8. of the example of the Church since the first Century we can find no such thing VVe have said enough to that c. 3. It is an empty unproved Assertion though we know nothing but Gods Word obliging our consciences and are to learn that any examples oblige us but those of Christ and his Apostles and therefore for what he tells us p. 3. of some Ministers that have all this time used the Liturgy Others that lately have reassumed the use of it it signifies nothing to us who live by the unerring rule of Scripture precepts and presidents If others will sin surely it obligeth not us to do so too Though we dare not say they did or do sin in it VI. He urgeth it upon us next from an ingenuous Argument viz. Gratitude to his Majesty for his indulgence To which we answer That we with all humility acknowledge His Most Excellent Majesties gracious indulgence in it And in point of gratitude are willing to serve his Majesty vvith all that is dear unto us our souls only excepted vvhich we know he desireth not in token of thankfulness to his Majesty we are ready to part with any part of our livelyhoods and shall in that vye with those who pretend most to his Majesties service though many of us in several places have no benefit by his Majesties Declaration whiles some eager Lawyers and Justices still give the Statutes in charge against us and cause us to be indicted and prosecuted openly telling the people that the Kings Declaration is no Law though they also know that there is no Law for the Common-prayer yet we have an experiment of his gracious Majesties good will to us his poor Subjects and shall be vvilling by any vvay which our consciences tell us would not be sin to us to let his Majesty know our gratitude But vve are sure that his Majesty is more charitable to his peoples souls then to desire that to express their thankfulness to him they should commit the least sin against God And this is enough to excuse us from the Bishops rash charging us with Morosity Restiveness Peevishness Schismatical petulancy c. with none of which men can be charged for any action which they do or neglect that they may avoid the guilt of Sin before God whether their consciences inform them rightly or no. VII For the many Splendid words which the Bishop useth p. 23.31 to dazle peoples eyes at the apprehension of the Excellency of the Liturgy they are of no use at all for besides that if he would have made his words good he must have proved 1. That the Common-prayer hath in it a perfect Confession of such sins as all are guilty of Original Actual of Omission Commission a perfect summary of things necessary to be begged of God for all and a perfect form of thanksgiving for mercies received and all this expressed in most Significant Scriptural Language plain and affective expressions and cast into a lovely and usual method I say besides this the Excellency of no form of words in prayer can commend it to be imposed universally if such imposing be not lawful But in stead of this the Bishop gives us a parcel of fine words without a tittle of proof and contrary to the general apprehension of all Reformed Churches who never spake it more then tolerable and to the judgement of discretion which the Protestant Religion allows to all private persons so that this is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Drs. opinion which to us Protestants is not enough to make what he sayes a probable Doctrine VIII What he argues for it from the invalidity of the exceptions taken to it and the supposed unblameableness of it signifies as little for it is blameable enough as a form universally imposed 2. As formerly used in an idolatrous service and for many things which he never so much as indeavours to vindicate it from though told him of old by Mr. Cartwright V. The Common-prayer book unmaskt the Abridgment more lately by the book called Necessity of Reformation by Vavasor Powel c. besides for what he speaks to as to the point of Baptismal regeneration it is so without foundation in Scripture for all know those two Texts 3 Jo. 5. and in Titus have other and better senses V. The Paralel between the Mass-book and the Liturgie So contrary to the Analogy of Faith in the point of Justification Perseverance in grace c. and the Dr. hath said so little to â—lear it that those Exceptions will yet stand good so will that as to the translation of the Text in Ezech. for none is so simple to assert that we can as infallibly give the sense of a Text and put it in other words with our additions as Christ and his Apostles and sure we are the Text in Ezech. in the letter of it speaks no such thing as our Liturgy makes it to speak IX For what he urgeth as to the disorders and confusions in our Church since the disuse of the Liturgie which he much comments upon p. 7 18 40. It is no argument to evince the necessity
or expedience of bringing back the Liturgie again because not the want of it but rather the too long having of it was the cause in a great measure For 1. In what Congregations were these confusions most ordinary was it in those Congregations where the Liturgie was out of choice laid aside which were furnished with Godly Learned Ministers we appeal to the Citizens of London whether they took notice of any such extravagancies in their Ministers nor can malice it self so charge them But there were two other sorts of Preachers 1. There was an old Sect who had so used themselves to the Liturgie that they had lost all their gifts and being restrained in the use of those forms and not having a spirit or heart suted to their work could do just nothing 2. There was another Set of Lay-preachers and raw young Students got into livings many of whom were also corrupted in their judgements and it is no great wonder some of them should be justly chargeable The question is what such confusions there would have been had none been admitted into livings but such as were duly qualified X. Above all things we wonder why a form of words in prayer at the administration of the Sacraments should be judged so highly necessary to be prescribed for the Sacrament of the Lords Supper as it is an Ordinance which requires the greatest preparation both as to him that administers and those that receive so we cannot but think it very hard that any diversion should be offered to the Ministers soul in prayer there and unreasonable that he should do any thing which might either abate the fervor of his own spirit or be less affective of his peoples hearts For the forms of words in Consecration and Administration we think it no way fit the Minister should vary a tittle from the institution where Christ hath left us words sufficient Nor can we allow the Liturgie's turning the words to be spoken at the delivery of the Sacrament into a prayer being no wayes agreeable to the Institution The same is to be said as to the other Sacrament onely if an explicit enumeration of the chief heads of the Doctrine of Faith to which the Parents assent is required be judged necessary we think it warrantable and should freely allow the Church to prescribe a form there and to enjoyn the observation of the Scriptural form of words in both administrations to be used and no other XI As to the desires of the most Learned and Judicious and Godly of the people which the Dr. mentions p. 7. we see no such thing but the quite contrary and dare almost venture it upon the vote of such in our Parishes as are not guilty of noted debauchery and have any form of Religion in their families and can give us a rational answer why they desire it XII We do freely allow that no Minister ought to oppose his private Spirit to the Spirit of the Prophets united but yet must maintain for every Minister a judgement of discretion which vvhen vve have once disputed out of the world Popery will immediately succeed nothing remains but blind obedience wet do allow a due honour to some of those Reverend persons that had an hand in composing the Liturgie and do think they did worthily in their generation according to that twilight of Gospel light which immediately after a midnight of Popish darkness shone out upon them we do allow them to have done prudently respecting the State of the English Nation at that time Rome could not be pulled down in a day but we also know how imperfect their attainments were and how gradually they reformed their own judgements It is sufficiently known that one of the most Eminent of them holy Cranmer was one of them who at that time himself being a professed Protestant condemned that rare Martyr Lambert for denying the Doctrine of Transubstantiation In the witness of which truth in Queen Maries dayes himself upon further light suffered Martyrdom We believe he did both in the sincerity of his heart and onely mention this to shew that those Eminent lights were not fitted to set a standing and perpetual rule to the Church in so great an affair as this is XIII But if as the Bishop saith p. 3. Neither piety nor policy will allow the discomposing or dissolving the whole frame of the Liturgy And if as he tells us p. 12. The Reformed part of Religion cannot be well preserved in England to any flourishing and uniform State unless such Liturgy be authoritatively injoined and constantly maintained Then unquestionably it ought to be as he dictateth And if as he tells us p. 23. The Liturgy of England as to the main essentials of it in Doctrine Devotion Consecration and Celebration for matter order and method be such as may not be maimed If as p. 31. nothing can ever be seen comparable to this Liturgie if it be nulled and destroyed and if after it be reviewed it be not by Law reestablished and authoritatively enjoined Truth and peace can never be established there 's all the reason in the world that we should have it better that those thousands of Godly Ministers and people who cannot submit to it should be banished the Land then such evils come by hearkening to them or such good things be hindred by their non-conformity But let us search the bottom of this heap of words see what strength of Reason there is in them XIV He gives three reasons for his former assertion That it is against piety and policy to alter it 1. It would reproach the wisdom and blemish the piety of the first composers of it 2. It would imprudently disparage the judgement and devotion of the whole Church of England 3. It would much damp and discourage the present zeal and devotion of the greatest and chiefest part of this Nation who are much pleased and profited by the use of it Ergo The alteration is against Piety and Policy XV. For the first We would be loath either to reproach the Piety or blemish the wisdom of the first Reformers but we cannot understand how the one or the other should be reproached by not imposing a Lyturgy or not imposing this Lyturgy Was the Wisdom of God reproached by the disuse of the Ceremonial Law which yet was an excellent Schoolmaster to bring the Jews to Christ Or is the wisdom or prudence of William Lilly or any other Master of Grammar reproached because when the Boy comes to be Master of Arts he no longer makes Latine by Grammar Rules nor further useth it than at a pinch now and then Certainly those first Reformers did like wise and pious men with respect to their age the complexion of the People the abilities of the then-Ministers But if that we have not improved both in Reformation and in all Gifts very much since that time now 100 years we have wofully abused our mercies And it is the honour of our first Reformers that by their
affectus interiores orantis aut exhortantis liberè in verba Nam ut assiciat auditores oportet ipsum assici non autem afficitur ut debet qui semper eisdem verbis orat aut exhortatur It is an usual saying and may be true enough Optimus Orator non nondum nascitur To say that either for matter or phrase there was never any Prayers made like to those and that no such can be made are strange extravagant and hyperbolical expressions by no means either to be justified or demonstrated In short those Forms of words in Prayer are undoubtedly best for the Speakers use which come most from the intention of his mind and fervency of his Spirit As to others joyning with him those are best which most affect the Hearers hearts That these or any Forms upon this account do so is not demonstrable For the Form of Consecration of the Lords Supper in the English Lyturgy we cannot find any Form for it which we think an high Omission we do conceive that the Consecration should be by reading the words of Institution taking and breaking the Bread and then blessing it We find only a Form of Prayer for a Blessing upon the Elements and not so much as a Rubrick directing the Minister at that time to read the words of Institution or to take and break the Bread As for the words used in the delivery of the Sacrament we find them without any warrant from Gods Word turned into Prayers So that the Bishop might have spared the commending of this Part of the Lyturgy where we think is a more considerable Omission of what should be there than he can instance in in our administrations or then the omission of those words Receive the Holy Ghost in Ordination is especially when we know no such power any Ministers have now to give the Holy Ghost as the Apostles had and can easily distinguish betwixt the Apostles ordinary Act in Ordination and their extraordinary Act in giving the Holy Ghost to the latter of which none can now pretend For the Ancientry of these Forms we have shewed it before they are not of age enough to speak for themselves and to plead their gray hairs for their continuance XX. To say That without the authoritative imposing of this or any other Lyturgy Truth and Peace can never be established is irrationally guessed nor can there he any pretence for it Certainly truth is far better preserved by a full and sound Confession of Faith in a Form of sound words in which all are agreed and we should be content to read a short summary of it every Lords day to subscribe own defend it that it should be subscribed and sworn by all Commencers in Universities by all to be ordained or admitted into livings by all admitted to Sacraments how an imposed Liturgie should do half so much nay how it should do any thing at all to preserve Truth we cannot guess XXI For Peace we have had the experience of an 100. years to prove the contrary sure we are that we may thank the Imposing of the Liturgie in former times for all our Brownists Anabaptists Quakers Familists Sectaries of all sorts Their Leaders first separated from the Church for the Common-prayer Book and Ceremonies then set up for themselves and being themselves unskilful in the Word of Righteousness easily perverted others And we are sure that there are now 100. for every one that distasted these things in 1640. both Ministers and people how the reimposing should bring us to Peace poseth us to prophecy It may bring many thousands of persons to ruine for not conforming driving them into other lands giving their malitious adversaries advantages to fill prisons with them but Peace it can never bring XXII We observe that all Reformed Churches where are no such imposings of Liturgies have more plenty of able Divines considering the proportion of their ground more zealous defenders of Truth fewer Hereticks and Schismaticks then ever England had at any time when the Liturgie was most rigorously imposed Nor is it reasonable to imagine that we should ever have any peace in the Church if the former Liturgie be imposed but continual separations from the Church and violent prosecutions of those whole consciences for the reasons aforesaid will never allow them to use it XXIII So that we humbly crave leave to retort this as an Argument against the Imposing either this or any other Liturgie It s being inconsistent with the peace of this Church And we most humbly beseech His most Excellent Majesty the Noble Lords and the Gentlemen of England seriously to consider Whether there being no command in Scripture nor particular warrant for any imposings of this nature no president of the primitive Church in any part for 400 years after Christ there being also such a plenty of Godly able Ministers in England So many times ten thousand of Godly Christians who cannot allow themselves in the worship of God by forms of prayer and who have taken so great a scandal at these forms in particular and that for reasons above mentioned It can consist either with Piety in them to enjoyn what is so highly offensive when St. Paul professeth so much tenderness to his weak brethren or with Policy to enjoyn that in which they cannot but know that many thousands will be found who durst not actively Obey but will think themselves bound to suffer So that they will be constrained in pursuance of their honour commanding such things to erect Courts direct prosecutions of persons only blameable in this matter of their God and such who are ready by any Act or Oath to secure their Allegiance to his Majesty by any Action to express it paying tributes and customes for conscience sake daily praying for all the blessings of heaven and earth for his Majesty and this with far more cordiality then others drink His healths Or whether such proceedings be like to produce Peace in the Church or rather everlasting divisions animosities and constant prosecutions of sober Christians concerning the equity of which the Just Judge of the whole earth must one day enquire And in the mean time these Impositions to be of no further considerable use then to help ignorant persons unfit for the Ministry and such as are lazy and negligent and make no conscience to stir up the gift of God in them We humbly leave this to our Superiours to determine XXIV The questions as to piety are 1. Whether pious Magistrates can according to principles of piety command and enforce those things which Gods Word doth not command in his worship being openly offensive to multitudes of Godly people 2. Whether they can acquit their soules to God in making Laws to fine disturb imprison banish c. multitudes of their Subjects for no other crime then this that they cannot limit themselves to forms of prayer in Gods Worship And suppose these two things were consistent with Piety yet whether Policy would direct it is another
either think themselves commanded to serve God in a vvay vvorse then their Princes use or that their Soveraign and Prince serve God worse and less acceptably then they do certainly the greatest honour love and safety of Kings is from the sameness of true Religion vvith their Subjects as to the main XII VVhat an excellent Doctrine this is if it were true to engage the King of France against all his Protestant Subjects from whom he differs as to Religion in the main yet are they as loyal to him as any other doth the Protestant Religion teach disloyalty towards Princes differing from their Subjects in the main of Religion We defie such Doctrine and all the Assertors of it XIII Doth it infer a difference in the main of Religion because our Soveraign thinks fit to use Forms of Prayer and we use none Is this a Language worthy of a Divine Is the Mode of Worship and the Main of Religion the same thing XIV How shall they think themselves commanded to use a better or worse Religion upon whom nothing is imposed at all which is all we beg and against which the Doctor argues XV. How doth the Prince and his Subjects in this case the first using Forms of Prayer in publick Devotion the latter none more differ in the main of Religion than the Christians of two Families in a Parish do where the housholders so far differ each from other Or how shall they differ more upon this liberty than Dr. Gauden himself allowes who would not have all persons in their Family-duties tyed up to these Forms which yet are the Kings daily Service in his Houshold XVI To be short these Discourses are but ad populum phalera Pretensions in which all the judicious world sees there is nothing of Reason or Argument Qui vult decipi decipiatur If God hath so far given up men that they cannot see it But notwithstanding all that is or can be said the Servants of God who differ from their Brethren in this thing must be brought into a suffering estate The Lord grant them Wisdom and Faith and Patience and provide for his people more able and faithful guides than we have approved our selves while we had a liberty to work in his Vineyard and if it be a sin in any for this reason to forbid us to speak to poor perishing souls that they might be saved we shall be so charitable as to beg of God that it may not be laid to their charge But we hope and pray for better things for the poor souls over whom God hath set us CHAP. XV. Bishop Gaudens Arguments for Church-Musick examined The Novelty of Musick in Churches evinced Not in the Primitive Church Not in any Reformed Church Condemned by Aquinas Erasmus and by the Generality of Protestant Writers The Jews no Pattern for Christians in it I. THe Bishop having spent himself much in devising reproachful terms for such as are not satisfied in their Consciences as to the use of the Lyturgy and arguing for the use of the Forms of Prayer that he might leave no part of his work undone comes to vindicate the Quiristers Singing men and boies and the use of Musick also in the worship of God It is only fit he saies for those mens rudeness to abandon Church-Musick who intended to fill all things with the Alarms of war and Cries of Confusion How charitably this is spoken with reference either to the Purer Primitive Church or the lately Reformed Churches or many of his Brethren the sequent Discourse will evince We durst not tender reviling for reviling but commit our case to him that judges righteously and offer our thoughts in this thing to all sober Readers who understand ought of Ecclesiastical Story or right Reason II. But by what Topicks will this great person prove the Lawfulness of Church-Musick Just. Martyr Qu. Resp. Resp 107. Did this also come from the first Century Surely no. For Justin Martyr who lived in the Second Century lets us know that the Church then judged it a childish Serving of God and that it was not received in the Church in his time His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his time there was only plain simple singing used in the Church and more than that viz. with instruments of Musick they looked upon as a puerile carnal Service III. Indeed the Bishop fetcheth it high enough for he agrees with Durantus in making David the Author of Organs nor pretendeth he any authority but that of the Jewish Church That there was even by Gods Institution musical Instruments used in the Jewish Church is not to be denied whether in the Synagogues or only in the Temple is doubted the latter believed But what kind of Musick Pol. Virgil l. 1. de invâ—rer c. 15. Hospin de Ong. Templ is not certain Both Polydore Virgil Hospinian and many others agree our Organs were not then known in the world When they first were found out Polydore saies is uncertain and in his 3 Book reckons them amongst those things whose first Inventers are not known Sure we are Davids Instruments were stringed Organs i.e. Instruments not such as we call Organs IV. But may we then agree that what David used in the worship of God we may Else the Bishops Argument from Davids use of Instruments proves nothing Let us then have Altars and Frankincense Calvin Psal 37. which saith Mr. Calvin are every whit as lawful as Musical Instruments in Gods worship But surely nothing which was figurative and typical in the Jewish Service ought to be continued by us which their Instruments of Musick were they prefigured our spiritual melody to be made in our hearts to the Lord the sweet Musick also of a Conscience justified by Faith and at peace with God saith Dr. Willet and so Zepperus and others agree But who knows not Willets Synops p. 593. Quaere 2 Sam. im ch 6. v. 9. that the Jews had carnal Ordinances as the Apostle cals them which we must not imitate them in who John 4.24 are obliged to worship God in Spirit and Truth V. It is as uncertain when Organs were first brought into Churches as when they were first devised Marianus Scotus tel sus that they were first sent of a Token to King Pepin in France in which Aventinus agrees but adds that they came not into any Church in France till the year 828 when by the industry of a Venetian Priest Ludovicus then King and willing to be at the charge they were there set up Balaeus tels us Vitellianus brought them in Anno 660. Bellarmine saith it was very late What Balaeus and Platina say 22ae Aq. fum q. 91. art 2. resp ad 3. 4. arg that Vitellianus brought them in cannot be true No nor what Almonius saith who saith that Ludovicus Pius brought them in for it is plain by Aquinas his determination against the use of any Musick in Churches as Judaical and carnal that they were
entangled and captivated me but thou O Lord hast loosed and delivered me now I confess I do acquiesce in those sounds which thy Oracles enliven vvhen they are sang with a sweet artificial voice Not so as that I stick here but so as I may rise vvhen I vvill But vvhen they come unto me in the very phrases wherein they live they seek in my heart a place of dignity and I can scarce afford them one fitting for them For sometimes I seem to my self to give more honour to them i.e. so sang then I ought to do while I discern my heart to be more kindled into a flame of piety when those vvords are sang then if they vvere not sang c. But the delight of my flesh to which I ought not to give up my mind to be enervated doth often cheat me while it doth not so accompany my reason that it will be patient to come behind it but because it is admitted for that it endeavours to run before it and to lead that Thus in these things I sin not perceiving it but aftervvards I do perceive it Sometimes more immoderately taking heed of this cheat I erre but very seldom with too much severity on the other hand I would have all the melody of those sweet songs with vvhich David's Psaltery is full removed from mine and the Churches eâ—…es and what I remember I have often heard told me of Athanasius Bishop of Alexandria who commanded him in his Church that sang the Psalm so to sing that he should rather appear to read then sing seems safe to me But vvhen I again remember the rears I powred out at my conversion at the Singing of the Church and how I am still affected not with the singing but vvith the things that are sang vvith a clear distinct voice and a convenient tuning I again acknowledge the great profit of this Institution i.e. Singing I am thus divided betwixt the danger of pleasure and my experiment of wholesomeness and rather incline yet not pronouncing an irrevocable sentence to the approbation of the practice of singing in the Church that weaker Souls may by the delight of the ears be raised up in pious affection Yet when it so falleth out that the Singing doth more affect me then the matter sang I do confess that I dangerously sin and had rather not hear those that sing XVIII See how jealous this good man was of his own and others hearts lest the melody of an innocent tune should intice his heart too much from considering the spiritual matter sang what would he have thought if Church musick had been then in date where he should have heard nothing but a carnal sensual-delighting noise XIX In the next place let us hear St. Hierom or whoever he was that wrote those Commentaries upon the Epistles of St. Paul bound up with St. Hierome Bellarmine and Catharinus think Pelagius was the author Sixtus Senensis and Victorius think it was at least a Pelagian whoever he was we may learn the sense of the Church about that time In those Commentaries on Eph. 5.19 D. Hieron in Epist ad Ephes cap. 5. v. 19. Let those youths and such as sing in the Church saith he hear this That we must not sing unto God with the voice but with the heart nor must the jawes and throats of men be pleased with a sweet noise after the fashion of Tragoedians theatrical tunes and songs must not be sang in the Church but we must sing there in timore in opere in scientia scripturarum c. Let the servant of Christ so sing that the words which are read may please not the singer's tone That the evil spirit which was in Saul may in like manner now be cast out of them possessed with it not brought into them who make a stage of the house of God What would this author have said had he lived in our age and known our Cathedrals XX. Bernard confesseth it as his sin that he often broke his voice to sing more loud and was more delighted with the tune he sang Bernardi med cap. 11. then regarded any cordial compunction XXI Pope Gregory saw the abuses of singing crept in early Greg. dec dist 92. and anathematized Deacons that should leave their office in preaching or distributing alms to turn singing men XXII Daneus saith Danei Isag p. 4. l. 4. cap. 16. P. Mart. in 1 Cor. 14. Tilen Syntag. p. 1. dis 49. th 47 48 49. Our singing is a meer corruption of an Ordinance of God and which hath in it nothing of piety nor serves for any thing but to tickle the ears Peter Martyr saith he cannot see how it can be tolerated Tilenus sharply damneth it Aquinas though a Papist saith the Jews Musick was figurative and carnal and that Musick serves onely for sensual delight Aq. Sum. 22 ae q. 91. art 2. ad 3. Tilenus saith of it what we will not English Illis arrideat qui magna meretrici supparasitari potius quam Christianae simplicitati studere malint Pareus condemns it in his Commentary on 1 Cor. 14.7 And so indeed do the generality of Protestant Divines But least they should be thought too much parties we will conclude with one who vvas no Puritan for vve think he lived and died a Papist though not resolved to approve all he saw and heard in the Romish Synagogue without any further account vve vvill take pains to translate what he saith on 1 Cor. 14. XXIII Upon the 1 Cor. 14.7 I had rather speak five words c. he thus notes In this business 't is admirable how the custom of the Church is altered St. Paul had rather speak five words to be understood then ten thousand in spiratu not to be understood But now in some Countries they sing all day in spirit i. e. so as none understands them there 's neither measure nor end of singing vvhen as scarcely in 6. moneths a good Sermon is heard perswading to true piety that St. Paul calls speaking in understanding to say nothing that in the mean time a kind of Musick is brought in too to the worship of God that none can clearly understand any voice Nor have they that sing any leisure to attend to what they sing Onely a noise of voices strikes their ears and pleaseth them with a momentany delight And this might be born but that the rout of Priests and Monks place all piety in this vvonderfully differing from St. Paul why doth the Church doubt to follow so great an Author yea how dare it dissent from him what else is heard in Colledges Monasteries Churches but a roaring of voices But in Paul's time there was no singing but pronuntiation meerly Singing afterwards vvas entertained but such as was nothing else but a tunable and distinct pronouncing of the words Such as vve use in rehearsing the Lords prayer and the common people too understood the Language used now what doth the common people understand
but noises signifying nothing onely a sound strikes their ears And these things being first received under a species or shew of piety by degrees came to that that there was neither end nor measure of Psalms Songs Anthemes Dirges c. that we might see they made proficiency And which is yet more grievous Priests are more strictly tied to these things then to the commands of Christ To hear this the people must be constrained to leave their labour with vvhich they must maintain their wives and children what can be more sacred Let Churches have their solemn singings but moderate But we that are imployed in private affairs must be also compelled to these things and carry about a quire with us in Ships Coaches c. And from the observation of these or the neglect of them we are judged godly or ungodly Let a man be a greater worldling then Crassus a greater reviler then Zoilus yet is he accounted a devout man because he sings service well although he understands nothing of it I beseech you vvhat do these men think of Christ who think he is pleased with such roarings of voice Nor are they content with this but we have also brought into Churches a laborious and theatrical musick a tumultuous pratling of divers voices such a one as I think was never heard upon any stage amongst the Graecians or Romanes All places roar with Trumpets Pipes Cornets Dulcimers and with these mens voices are mixed Love songs and other filthy songs to which vvhores and mimicks dance are heard People run to Church as to a stage to tickle their ears and for this use are bred Organists and Choristers and maintained at great charge children's age is spent in learning such pratling while in the mean time they learn nothing that good is A rabble of sorbid and light persons is bred and the Church is loaded with the maintenance of them and that too for a pestilent imployment I beseech you do but count how many poor people ready to famish might be maintained with the salaries of these Singing-men These things do so please them that among the Brittains especially the Monks do nothing else Those vvhose singing should be mourning think God is appeased with their lascivious neighings and moveable throats For this purpose also boyes and striplings and Artists in singing are bred up amongst the Brittains for the nonce forsooth to sing a fine-tuned Song and so play a lesson on the Organs to the holy Virgin-Mother And the Bishops are constrained at their houses to breed up and maintain such Choristers And the Monks wholly taken up with these things never understand any learning nor any thing in which true Religion consisteth Now those that have thick-pates and cannot learn Musick think they do not do their duty on an holy-day if they do not use a scurvy kind of singing which they call Jauburdum that neither recites any thing prescribed nor keeps any harmony of Art Add to this that whereas sober Musick was brought into the Church that the thing Sang might more affect the hearers mind they think it a brave thing if one or other of them can roar or bellow so loud that none can hear a word In this they indulge fools affections and provide for their own bellies Why should these things onely please us which Paul would have sparingly used according to the fancy of little ones yea which St. Paul would never have indured he speaks of Sacred reading not of Stage-play-singing Let us sing in the spirit but let us sing Christian-like let us sing sparingly rather let us sing with the heart let us speak with tongues but seldom let us prophecy more studiously Let rather be heard the voice of the Preacher reproving the conscience comforting the dejected quickning drousie souls opening the Sacred Spirits mysteries and let tender age be rather spent in these things Thus far that learned man though a professed Papist concerning the usefulness of our Cathedral Musick and singing after he had had a large experiment of it XXIV To shut up this Discourse We say That Musick is an excellent Gift of God that God under the old dispensation of the New Covenant appointed it to be used in his worship as prefigurative saith Aquinas Willet Zepperus of our making Melody in our hearts to the Lord under the Gospel or of that sweet peace of Conscience which flows to the Soul upon the exercise of Faith in Christ Or rather as one of those Carnal Ordinances which the Apostle saith the first Temple had Heb. 9. as they also had terrene and earthly Promises as Aquinas saith In the time of Reformation by Christ neither he nor his Apostles used or appointed any nor did the Primitive Church Justin Martyr in his time accounted it Judaizing so did Aquinas within these 500 years So that it is a perfect Innovation without any pretence of Institution or any ancient Tradition grossely abused to wantonness and Superstition The Magdeburgenses tell us Ambrose was against all Musick any where pudicitia gratiâ because he saw it served for lust for the most part To maintain the use of it the Church revenue were consumed in nourishing singing Boyes and singing men Choristers Masters of Musick Organists and many of these were and are prophine beastly persons and no profit at all arose from it but the peoples understanding confounded with insignificant noises and their ears only tickled with air People came to Church saith Erasmus as to a Stage-play and went away ordinarily saith Hospinian assoon as the Musick for which alone they came was over Infinite Sums of money were spent about Organs Zonaras tels us that Michael Emperor of Constantinople made Organs of Gold and Bruschius in his Discourses of the Monasteries of Germany tels us of an Abbot that made a pair of Organs whose greatest Pipe was 28 Foot long and 4 Spans about Upon all these considerations and after all this experience and the joynt Suffrage of all Protestants and many sober Papists in condemning this course what shall we say to hear a Protestant Bishop pleading for them and fastning such a charge as he doth upon all those that would have them removed out of the Church VVe can say nothing but The Lord lay it not to his charge Chrastonius Polonus in proxi de Cerem car Missa thef 41.42 XXV Andreus Chrastonius a Polonian who is cited by Didoclavius in Alt. Damasc c. 8. thus determines in this case It ordinarily comes to pass that peoples ears once accustomed to this Musick disdain to hear the Word of God and those things which the Church ought to have repeated with the mouth for a testimony of her Faith and for Edification are committed to dumb and irrational Organ-pipes With the Mouth not with Trumpets c. is Confession made to salvation Whence it is that Divines teach that these things hinder not profit Priests according to the Order of Melchisedech That they are more fit for the Aaronical Order
the time it self sheweth wherein they first began to be used in Sacred Offices For Bellarmine himself confesseth that they first began to be used in the time of Pope Vitalian but he brings no reason why none of them were used either in the Apostles or in Constantines time For if they began to be used after the year 660. or 820. we must believe that humane nature had a great wrong in that for so many years it did not apply this Faculty to the praise of God For we believe the Apostles loved Christ with all their hearts The former and more religious ages had weak ones too though no Organs were used to help them I know not whether they encrease or diminish tediousness For men seldom see those Musical Masters godly and those Instruments with their length are troublesom to such as sing with the voice Let the matter be as it will I affirm that Bellar with his distinction of Ceremonies could not answer P. Martyrs reason against these For as the offering of bloudy Sacrifices though common both to the Jews and Heathens was taken away by Christs Bloud on the Cross as unsuitable to the Priesthood after the Order of Melchizedech so though the Heathens used these Instruments in the Solemnities of their Idols as Nebuchadnezzar in the Dedication of his Image yet these were convenient only for the Jewish Ceremonial worship c. XXVI But the truth is all that can be pretended for Church-Musick is the Authority of the Church to add what Ceremonies she pleaseth to the worship of God which we must speak somthing to in the next Chapter Though neither can Church-Musick come under that Notion for it is a perfect Service of it self not alwaies appendant to singing and is so used a perfect Post set up by Gods Posts an Ordinance of mans added to the Ordinances of God for his Worship which our souls shall desire to take heed of CHAP. XVI The Bishops Reasons for the English Ceremonies considered The Churches Power about Ceremonies examined No Principle to be maintained to death Archbishop Parkers Opinion of humane Ceremonies Reasons against them I. VVE are come to the last thing which we shall take notice of in the Bishops Book and that is his zealous Assertion of the Churches power in appointing Ceremonies and Circumstances of Divine Worship This is indeed the root of all the Pandora's Box the very Fountain head of all those Impositions which have bred so much trouble disturbance and persecutions in the Church of God Let us first see how the Bishop asserts it II. He tels us That the last shock of popular envy which the innocent and excellent Lyturgy of England was wont to bear was from the Ceremonies For which the summe of his Plea is this 1. That they are few 2. Retained as signal marks of Faith or Humility or Purity or Courage or Constancy 3. Not as Sacramental Signs conferring Grace but meerly as visible Tokens apt by a sensible sign to affect the understanding with somthing worthy of its thoughts as signified thereby 4. St. Augustine was no enemy to them 5. They are established by the Lawes of Church and State 6. They fall not under the Second but the Third Fourth and Fifth Command 7. They are like Cloaths fitted to our Bodies and Perwicks to our Head and Tunes to our Pslams 8. They do not burden any Conscience 9. It is most true and undeniably to be maintained even unto the death That this National Church as well others hath from the Word of God Liberty Power and Authority within its own Polity and Bounds to judge of what seemeth to it most orderly and decent as to any Ceremony or Circumstance in the Worship of God which the Lord hath left unconfined free and indifferent in its own nature and only to be confined or regulated by every such Ecclesiastical polity within it self c. III. We must in our examination of this Harangue of discourse crave leave to alter his Lordships method and to begin with the last thing first for if the Lord hath left to the Church or State no such power at large or if it be bounded by some general rules to be observed in the exercise which are not observed in some particular impositions all the former pleas that they are few signal marks c. not Sacramental sign c. come to just nothing Yet we cannot but observe how the Bishop hath provided a way to light upon his legs say what we will For it cannot be denied but the Church hath a full power from the Word of God within its own polity and bounds to judge of what seemeth to it most orderly and decent as to any circumstance in the worship of God which the Lord hath left unconfined free and indifferent in its own nature And only to be confined or regulated by every such Ecclesiastical Polity within it self i.e. The Lord hath left that to be regulated by the Church which he hath left to be regulated by the Church A most momentous and undoubted truth never denied by any But that is not the question This is the question Whether it be the will of God that the Church should regulate and determine all things which the Word of God hath left indifferent as to his worship or whether God by leaving them indifferent hath not declared his will that the Church should so leave them too IV. Yet were the first part determined affirmatively it would not reach the mark for it would then be queried Whether the particular Ceremonies appointed for us be such considering the letter of the Scripture or the circumstances of those Ceremonies with the reason and consequents of Scripture Text that they under those circumstances considered can be lookt upon as indifferent yea or no. V. The Bishop is yet confounding us with the complicated notion of the Authority of the Church and State In England there are no Ceremonies established by any other authority then that of the State which having called together some Ecclesiastical persons heard their advice and by a Law established some Rites and Ceremonies to which no soul is otherwise obliged then to a State-constitution VI. That the Word of God hath left many things not possible to be determined by it to the Authority of the Christian Magistrate cannot be denied whether any Ceremonies or no is a question diverse circumstances relating to the worship of God are undoubtedly so left These are such as relate to order and decency i. e. without which the worship of God cannot be orderly and decently performed and do chiefly relate to time and place the ordinary adjuncts of humane actions Thus we freely grant that the Civil power or the Church orderly assembled may determine at what hours on the Lords day the Congregation shall meet as also it shall determine particular times for fasting or thanksgiving as Gods providence shall administer occasions that places of publique worship shall be erected frequented kept decent and an
hundred things of that nature which even reason and nature it self teacheth all sober persons to be such as that without some order to be observed in them the worship of God either would not be performed or would be undecently performed VII But that either any Church or Civil Authority shall be absolute judges of order and decency and that whatsoever of this nature shall be commanded by them shall therefore be judged decent and orderly because they say so and their commands shall oblige mens consciences in things of this nature where the word of God is silent will want some proof before it be credited VIII Or that they have power to command and impose such things under the notion of order and decency which have been grosly abused to idolatry and superstition or at which pious people have for a long time declared themselves scandalized or which have any remarkable appearance of evil in them is so grosly false that it needs no confutation for they themselves are commanded To abstain from all appearance of evil to give no offence either to Jew or Gentile IX Nor is it true that they have any authority to appoint significative Ceremonies where are sensible signs to affect the understanding This is to give them authority to institute Sacraments God hath appointed us Ordinances where by sensible signs spiritual mysteries are represented to us These are his Sacraments we know no authority men have to add to them though they avoid the Popish rock of their conferring grace which we say no true Sacrament doth ex opere operato X. Now for any such Ceremonies as these we crave leave to dissent from the Bishop let them be never so few imposed under what specious pretence they will let who will be for them and let them be established how they will we believe them reducible to no command but certainly and justly burthensom to any tender conscience No vvayes like clothes fitted to our bodies because not any way necessary not like tunes for Pslams because the worship of God might be decently enough performed without them They may for ought we know be as good as perukes or periwigs to make a specious shew of devotion for them the baldness of whose hearts stands in need of such things to dissemble them to the world XI If the Bishop thinks that the Churches power to establish such Ceremonies be a principle to death to be asserted We dare say he is the first Confessor that Doctrine ever had and which God forbid should he ever seal such a cause with his blood we should think he deserved no better Epitaph then Hic jacet Protomartyr Gregorianus cui parem Ecclesia Christiana nunquam prius habuit nec posthac unquam habeat Was there ever heard of any yet that died in the defence of a Churches right to institute in the Church what it pleased so as it was such as Gods Word did not forbid Tell it not in Gath O publish it not in the tent of Askelon XII Let us hear Arch-Bishop Parkers opinion in this case he lived in darker times then ours are but yet is seems had more Gospel-light or a more Gospel Spirit he was consecrated 1559. Having told us of Augustine the Monk's eagerness even beyond his Mr. Pope Grogories directions to bring in the Romish Liturgy and Ceremonies in England which yet he could not do Antiq. Ecclas Britan. cap. 17. without the blood of 1200 Monks that opposed him He thus bewailes that first Prelates fury And truly saith he that contention then stirred up by Augustine about bringing in the Popish Ceremonies or Rites which could not then be appeased without the blood and slaughter of many innocent Brittains hath reached unto our times with the like destruction and slaughter of Christians For when men by those pompous Ceremonies departed from the pure simplicity of the primitive Church they took no great care for holiness of life for the preaching of the Gospel for the comforts and efficacy of the holy Spirit but they raised new contentions every day about new Ceremonies added by several Popes who thought none worthy of any great place who did not bring in some new Ceremonious that I may not say monstrous unheard of and unusual thing and so they filled both Schools and Pulpits with tales and brablings The primitive Church was more simple and white with the intire and inward worship of God prescribed in his word she was not splendid with garments nor adorned with magnificent buildings nor shining with gold silver and precious stones But the Romish Church even in that great St. Augustines time was so overgrown with Ceremonies that he complained that the condition of Christians in respect of the multitude of Rites and Ceremonies was vvorse then that of the Jews who though they acknowledged not their time of liberty yet vvere subjected only to Rites appointed by Gods Law not to humane presumptions for they used fewer Ceremonies then the Christians in Gods worship But had he perceived vvhat heapes vvere after added by several Popes I believe that he vvho then saw the evil of them in the Church vvould have set some Christian bound to them For vve see that the Church is nor yet free from that contention about Ceremonies but men otherwise learned and pious contend and quarrel about Vestments and such trifles in a more brawling and military then Philosophical or Christian manner This vvorthy person vvould hardly have died in defence of a power to appoint Ceremonies XIII But suppose it vvere not per se unlawful for the State or Church to appoint some mystical and significant Ceremonies yet may all such things be done without any regard at all to circumstances St. Paul saith All things are lawful for me but all things are not expedient all things are lawful but all things edifie not And we have heard such a maxime as Quicquid non expedit in quantum non expedit non licet Every thing that is not expedient so far as 't is inexpedient is unlawful St. Paul determined the eating of flesh and many other things inexpedient by reason of the offence and the scandal those things would have given supposing any Ceremonies to have been used by idolaters and that the former use of them hath proved a continual scandal to many good Christians and bred a continual division in the Church and if restored that the scandal will be ten times greater then ever and the sufferings of innocent souls for non-conformity to them an hundred times more than ever Quaeritis quomodo vincuntur Paganiâ— descrite eorum ritus c. are they yet lawful or desirable or is it worth the dying to maintain the Churches power as to the establishing such Ceremonies The Father of old we know thought the best way to convert the heathens was to have nothing to do with their Rites c. And is not this the likeliest way to convince the Romish idolaters at least to keep our souls clear of
their guilt XIV 'T is true The number of Ceremonies retained in our Church pretending to any legal authority is but small The Surplis the Cross and kneeling at Sacrament are we think all See more of this point about Ceremonies in Altare Damascenum A dispute about the English Popish Ceremonies Dr. Ames his fresh suit against Ceremonies in all which this point about Ceremonies is execellently handled but we know how grosly all these are abused by the Papists that none of them have any footing in Scripture that kneeling as Sacrament was never heard of in the Church till 1226. in Pope Honorius his time admirably fitted to their idolatry of Transubstantiation That they grosly make the Cross an Idol That the Surplis is made significant of many things for which we can see no ground at all that all these have been strenuously opposed by as holy and learned men as any our Church hath bred That the patern of all Synods Acts 15. thought fit to impose only some few necessary things for the state of the Church at that time That the urging of these Ceremonies hath been the cause of sad separations the loss of diverse learned and holy mens ministry The offence of the generality of pious people That the imployment of the Ecclesiastical Courts was almost wholly taken up about Ministers and people not conforming to these instead of admonishing suspending excommunicating scandalous and debaucht Ministers and people c. XV. We know further that though there be no more Ceremonies established by Law as yet yet there are many probationers such as bowing at the Name of Jesus bowing to the Altar saying second Service much like the Popish in Secreto's which the people must not hear and what not almost And we can see no reason but the Churches power if allowed to appoint any save only such without which the Service of God would apparently to all rational men be performed indecently disorderly may appoint hundreds XVI Nor is it prudence could such a power he allowed to State or Church for either of them in such cases to do all that they may in strictness be proved to have a power to do Many men think that the State hath power in any civil things by Laws to oblige the consciences of Subjects to do any things not forbidden in Gods Word and doubtless the States power in such kind of Laws is far less disputable then in the case of Ceremonies relating to the worship of God Yet the wisdom of all States restrains them from enjoyning people by their Laws to do such kind of things for the doing of which rational persons may not see a just reason of the Law as either urging some Law of God or tending to a manifest publique or private good No State yet ever busied themselves or tied their Subjects by making Laws to command all their Subjects to wear Turbants or a thousand such things which would apparently signifie nothing of profit or advantage to the State nor yet to particular persons it where the way to bring their authority into contempt XVII We would fain know of what use or profit any of these Ceremonies are we look upon them as things that perish with the using and upon that account by no means reasonable if otherwise lawful for the grave Authority of a Church or State to interpose in And we hope God will thus far convince the Authority under which we are that they will not for these husks of Ceremonies destroy those many thousand Souls in England who cannot conform to them for whom yet Christ died And we are most humbly thankful to His most-Excellent Majesty for the indulgence as to them which he hath granted to us through which we can yet speak to our people that they may be saved how long we shall enjoy this breathing time the only all-knowing God can tell We are sensible enough how much others envy it we shall onely say as Calvin once of Luther We wish they would use their heat against the known enemies of God such as are drunkards blasphemers unclean persons cursers swearers c. rather then against the servants of the living God who shall one day judge betwixt them and us and who as it is very probable would more approve that zeal then this fury A Postscript Containing a Threefold Supplement to the former Discourses The first relating to the Chapter about the Antiquity of Liturgies The Second to the Argument about Idolatrous Usages The Third to the Argument concerning scandalizing of Brethren I. THere is nothing in which those we have to deal with in these Points of Liturgies Ceremonies Musick in Churches Suppl 1. c. will pretend more advantage against us than in the business of Antiquity nothing so much in their mouths as all Antiquity all the Fathers the Church of God in all ages hath been of their minds Our Brethren know or may know that the Writings of the Ancients for 8 or 900 years viz. from Pope Gregories time till the Reformation were in hands by no means to be trusted and that the Papists who for the most part of the time had them in their keeping as they had opportunity so they neglected not their time to correct the Fathers to put in and leave out what they pleased to suppress what of their Writings they pleased and to publish Canons of Councils and Commentaries Witness the Indices expurgatorii and other Writings under specious Names without any shadow of Truth or any reasonable Modesty So that it hath been a great piece of the work of our Reformed Divines to look over the books with which the Popish writers in that time had filled the world and prepared in M.S. for it which M. Scripts they have since published in part and what part yet remains who knows He is but meanly versed in Divinity that knows not that Bellarmine Sixtus Senensis Possevinus and Erasmus four Popish writers have took some pains of this nature and how many hundred pieces of pretended Antiquity not only Protestant writers but even the Papists themselves have been forced to disclaim and reject And how many more our learned Cocus Rivet Perkins and others have shewed them as much reason to reject Yet we cannot but observe how some late writers as if nothing had been said to disprove those spurious writings have with confidence enough urged those writings so rejected as pure and unspotted Authority witness Dr. Hamonds writings and Dr. Sparrow in his Rationale and indeed all those who have traded in the business of Liturgies and Ceremonies and for the Extravagancies of Episcopal Government c. we must confess we have upon this account no great value for any Arguments they bring us meerly from Antiquity as to matters that concern the worship of God because we think the word of God is a perfect and sufficient rule in the case and we want Vouchers to prove those pretended pieces of Antiquity which they produce to have been theirs
and marks in their flesh in mourning for the dead God forbids them to his people Deut. 14.1 Lev. 19.28 The Hebr. Doctors give this reason for this command as may be seen in their 61. Neg. praec as also 62.63 Lucian Plutarch Kirshmannus Annobius Eusebius Cicero Pliny with many more tell us strange stories of the heathens usages of this nature All which God forbad his people as Gul. Parisiensis well notes to root out all the mention of idolatry from amongst them and to restrain them from any manner of conformity to the manners of idolaters Upon which account also mutual marriages were expresly forbidden betwixt the Jews and any idolatrous Nations 2. In a further detestation of this sin Note that both in 2 Hos 15.16 and in Zech. 13.2 two texts plainly relating to the times of the Gospel God forbids all mention of Idolatry and declares his will thâ—t it should not be so much as remembred Now we cannot see how we should obey those precepts in keeping their very Rites Modes and Methods of worship and for a further caution God sayes Hos 2.16 17. Thou shalt call me no more Baali thou shalt call me Ishi for I will take away the names of Baalim out of thy mouth and they shall no more be remembred by that name Where we note that God would not allow especially in his worship that his people should use a Name to him how good and proper soever which had been used in an idolatrous service Tarnovius and Rivet both observe that the name Baali was not onely proper enough signifying My Lord but also had formerly had a sacred use God himself using it of himself Is 54.5 but it having been afterwards defiled by an Emphatical use in an Idolatrous service God abhors it and will no more be called by it This sense St. Hierom of old gave of the Text and Ballester the Jesuite in his Onomatographia agrees in it Lyranus indeed follows R. Solomon Jarchi in another interpretation making Baali Nomen timoni Ishi Nomen amoni But as amongst the Heb. Dectors Kimchi and Aben Ezra interpret it more rightly viz. That the reason why Baali was forbidden was because it was the Name of an Idol so the Caldee Paraphrast agrees in that sense V. Caeld paraph. in 2 Hos and Ribera though a Jesuit is full in it and concludeth that Bahal and Ishi signifie the same thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence possibly that phrase in John 3. He that hath the Bride is the Bridegroom and that the sense of the Text is this Seeing the Word Ishi and Baali signifie the same thing yet I so hate the Names of Idols that I will not have that spoken which might be well spoken in regard of the ambiguity and similitude of the word Ribera makes St. Hierom his Author Ribera in 2 Hos 16. with whom also Cocceius agrees in these terms Ne dum aliud loquitur alterius recordetur least men speaking to God should think of Idols In this sense also agrees Cyril Alexandrinus or whoever he was who is the Author of those Commentaries which go under his Name upon the Small Prophets Printed Gr. Lat. Ingolstadii 1607. To this agrees the Learned Rivet Zanchy Daneus Sanctius Polanus in short almost all creditable Authors Let us only add some of Zanchies and Rivets Notes upon the Text not impertinent to our purpose Zanchius in Hos God declares here saith Zanchy that the Israelites having put all superstitions out of their Temples yea out of their mouths and minds should be content with one God alone and with his pure Word And accordingly he teacheth us that a true Reformation is not in those places nor a true Worship or Religion there where ANY Reliques of false Religion do remain For all the Footsteps of Superstition must be taken away not only out of Churches but out of our mouths and memories that no door may be left open to former Idolatry For the very remembrance of False Worship hath an influence upon men to incite them to it again We must therefore let nothing of the Popish Worship remain unless we would have it all in again Rivetus in Hos The Learned Rivet in his Corollaries from this Scripture makes this for one That there are many Names which in themselves are good enough and might be used but God abhorreth the use of them because they have been abused to Idolatry He instanceth in the word Mass applied to the Sacrament of the Lords Supper to which may be added Priest and Altar Then he inferreth thus Hence we may judge how prudently some of the Ancients did to use the names of Old Superstition in opening the Sacred Services of Christians whence arose another superstition and the purity of Divine worship was vitiated And there is reason to fear Ibid. least the same thing should happen in those Churches in which though they pretend a Reformation yet the very words Ceremonies and Rites of the Papists are preserved That the restauration of Divine vvorship may please God and be proved to come from him as the author of it it must be perfect Let no reliques of that worship which God rejecteth remain Let them therefore who yet keep Images in their Churches and defend them and other Reliques of false Religion consider whether they can say that the names of Baalim are taken away amongst them but enough is spoken to prove our second observation 3. But thirdly God more expresly forbad his people any usages in his worship which were used in idolatrous services To this purpose was that Precept Exod. 20.26 and that v. 24. in which God forbad the people of Israel to go up by steps unto his altar or to make an altar of hewen Stone Both as Lyranus Lippomannus and many others agree That they might not be like idolaters Those filthy beasts that worshipped Priapus were wont so to ascend by steps And the heathens much fancied an August Pompous serving of their gods and therefore made their Altars of hewen stone God would have his Altar of Earth or rough stones to let them see he regarded not that pompous splendor but abominated these things which were borrowed from Idolaters We do not understand why it is reckoned as the sin of those Ezech. 8.16 that they worshipped with their faces towards the East which was unlawful to the Israelites save onely that the Heathens so worshipped their idols which perhaps was the reason why the temple stood another way we are sure Aquinas assignes this as a reason why as he saith the Jews worshipped Westward Aqu. 12. ae q. 12 art 4. ad 5. The same was the reason against Groves near Gods Altar Deut. 16.22 Such had the Heathens Ex. 34.13 It vvas laid to the Israelites charge 2 Chron. 13.9 that they made priests like the Nations and it was Ahaz his great sin 2 Chron. 16.11 that he must have his Altar like that of Damascus There are that think
them in mind of God VIII Now considering this we hope how uncharitable soever the Bishop of Exeter judgeth of us in our abstaining from the use of the Common-prayer Book ordinarily sold God will judge otherwise and so will the generality of sober Christians Let his Lordship speak out Is the Church of Rome Idolatrous yea or no Is her worship so in the whole complex yea or not If he sayes no he flyes in the face of all Protestant writers If he sayes it is we proceed further with him Is that mode or method of worship prescribed in the books of Common-prayer ordinarily to be sold as to the far greater part the same which was formerly used and is to this day used though in another Language by those Idolaters If he says no let any one diligently compare the Collects Letany c. with the four books before mentioned and judge whether he speaks truth or no If he says it is we ask him again Is that Service Book necessary to the worship of God either by a Divine Law or by any necessity of nature If he saith that it is he will need none to confute him If he saith it is not only a commanâ—…d by the Church or by the Laws of the Land we desire to know of him whether the use of such things as are not necessary ought to be retained when they have been once abused to Idolatry If it were clear to us that the Laws of the Land did command the use of the Service-book ordinarily sold under a penalty we should take our selves bound with patience to suffer the penalty but considering the premises we could never do the thing But that doth not yet appear to us how soon it may we know not The will of the Lord be done Onely because our Adversaries have such a delight to whisper us into suspicions of disaffection and disloyalty moroseness perverseness peevishness faction let us from the premises argue with them a little for our selves IX Can you think it lawful to use modes of worship abused to Idolatrous services when God would not allow his ancient people a civil usage which was peculiar to the idolatrous nations was it unlawful for them because the Egytian Priests wore garments mixed of linnen and woollen to put any such on their backs And is it lawful for us to put on Vestments onely to be used in the worship of God which are confessed to have been after the manner both of the Pagan and Romish Idolaters See Bishop Andrews on Ceremonies p. 52. Might not they suffer their cattel to gender with diverse kinds nor sow their grounds with diverse sorts of seed because the heathen did it and may we in our worship of God serve him with diverse sorts of Ceremonies and modes and methods of worship some borrowed from Pagans some from Papists as Bishop Andrews confesseth and proves though some others of a more innocent extract be mingled with them Might not they round their heards because the Arabians did so who were Idolaters nor make prints and marks in their flesh because the Heathens did so And may we in the worship of God use those very postures figures forms actions which Gods word no where requires nor are practised in any other Church but in a Synagogue of Idolaters Would not God suffer his people to call him Baali though the name be of an honest and proper signification and such a name as himself sometimes called himself by when once it was abused to Idolatry but must the people after that call him Ishi not Baali And can we speak unto God in prayer in the same forms of words phrases c. which Idolaters have profaned and judge our selves innocent Might not the Jews go up by steps to Gods Altar because the Heathen did so Nor make God an Altar of Stone but of Earth because the Idolatrous Heathen went up by steps to the Altars of their Gods and made their Idols Pompous Altars And may we do those things while they are done by Idolatrous Papists Was it a guilt in Ahaz that he would have an Altar like that of Damascus and shall it be no guilt to us that we must have a mode of worship as near that of an Idolatrous Synagogue as may be Were the Jews commanded not so much as to enquire how the Idolatrous Heathens worshipped their Gods or to say we will go and do likewise Nay were they strictly forbidden to do it and as to the worship of God commanded to keep strictly to the command of God not adding thereto not diminishing there from and shall it be our practice to say We will go and do just what the Papists do and come as near to them as we can such workings as these we find in our hearts X. When we hear some telling of us these were Ceremonial and Judâ—cial Laws not obliging us Christians Others That it is true we ought not to chuse these things but being commanded we ought to do and use them And others again That although the Popish Idolaters do or did use these forms and rites yet these things were not Idolatrous nor were the Papists the first that used them for they were used by the purer Church they know not when nor where And others That we must not reject all words phrases rites and actions which idolaters have used spake or done and would with these things relieve our selves XI We find our consciences thus ex tempore replying Are then the Laws of God restraining conformity vvith Idolaters Ceremonial vvhat vvas there in them typical or carnal The typical services and carnal ordinances of the Ceremonial Law are abolished but do these commands relate to them There were also diverse particular Judicial Laws which the wisdom of God thought fit for the Jewish polity which in particulari do oblige no other But doth not the equity of the Judicial Law oblige was not the end of these Laws to bear witness against idolatry and that Gods people by no communion with Idolaters by no apish imitation of them should defile themselves or provoke him or grow again in love with them Doth not God hate Idolatry now as much as then is his jealousie abated or hath he since parted with his glory to graven Images What means the Apostle then 1 Cor. 10. in cautioning the Corinthians to flee from Idolatry and to take heed of eating of the Love-feast in the Idols Temple Are they not Gospel-times which God speaks of Hos 2.16 when his people should not call him Baali but Ishi nor remember the names of Idols and which he speaks of Zech. 13.3 XII If we would relieve our selves by the command of Magistrates interposing besides that vve can find no such thing and pray that we never may Our consciences tell us that if after these Laws Moses had commanded the Israelites to make round their beards or to wear garments of linnen or woollen or women to wear mens apparel c. His command could not