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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A82002	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 necessity of a liturgie, or the inconveniency 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.	H. D. (Henry Dawbeny); Collinges, John, 1623-1690, attributed name.	1661 (1661)	Wing D449; Thomason E1086_14; ESTC R208152	100,305	119

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. ● 1 ● ● 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

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 inv●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

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

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 ●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