Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	roman_a	rome_n	3,452	5	6.8287	4	false

Text snippets containing the quad

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

means who first translated the Service-Book into English c. there are so many thousand Ministers to be found now in England who are able to speak unto God before people as well and orderly as if they did read those Forms Is it not so to the Schoolmaster who by dictating Forms of Theams and Epistles and Orations teacheth his Boyes to make as good and better than his were in 9 or 10 years time Surely it were rather a reproach to the Schoolmaster so to inure his Boyes to Forms that when they are Masters of Art they must still have Forms dictated to them without which they can do nothing XVI Nor would the alteration of this Lyturgy and not imposing any blemish the Judgment of our whole Church our Kings Princes Parliaments c. Their Judgment was excellent as to those times In King Edward his time the Clergy were generally Popish and had they been left to Liberty would certainly have used the Mass or else such persons as were of mean parts most of them Anglice docti such as the necessity of those times required because better could not be had In Qu. Elizabeths time the state of the Nation at least in the beginning of her Reign was little better witness the Record which Archbishop Parker left and is yet to be seen in the Library of Corpus Christi Colledge in Cambridge of all the Ministers in his Province and their several abilities where are 20 Anglice docti such as understood no Latine for one that hath a Character for any Learning see upon him this man was Archbishop in the Second year of Qu. Elizabeth Undoubtedly it was an Act of rare Judgment for the Parliament then to impose Forms of Prayer nor was it likely that suddenly the whole Nation would be reformed so well that with any security or prudence the Ministers could be left at liberty Since the time of Qu. Elizabeth no Parliament medled with it King James indeed reformed it in part and declared his Judgment for it King Charles of Glorious Memory in his Meditation upon the Lyturgy though indeed he judgeth an imposed Lyturgy lawful and this as to the main very good yet declareth his readiness to have consented to amend what upon free and publick advice might seem to sober men inconvenient as to matter or manner by which it appears that his Majesty judged incapable of amendment both as to Matter and Manner XVII But it is a great Riddle to us how the amending of the Lyturgy and not imposing any universally should damp and discourage the zeal of the greatest and chiefest part of the Nation who find much pleasure and profit in the use of it For if it be still left at liberty to them if they please to use the old Forms how is their Zeal damped or discouraged by the liberty which others take It is a fiery Zeal in men certainly that must needs have all others to be of their humour as to the use of Forms of words in Prayer If by zeal the Bishop means the Fury of people against those who durst not use those Forms the God of Heaven more damp and discourage that zeal which we are sure is not according to knowledge If the greatest and chiefest part of the Nation be so zealous in this case doubtless if they be left to liberty people will generally fill in with those Ministers that do use it and there will be an ingenuous conformity which is alwaies best for a little experience will convince the furious ones of this age that Religion is a thing that must instillari not intrudi as Beza somtimes said a thing to be gently instilled and commended not bluntly and forcibly intruded and compelled Our Bishops in this point may give counsel effectual to the filling of Goals undoing of many thousands and procuring their cries unto God against them but never effectual to accomplish their designs if indeed their designs be to bring all to an uniformity in this thing But they very well know that if it be left to liberty to Ministers to use or not use the Lyturgy that experience will quickly make it appear that the greater part of more knowing and zealous people are not so enamoured upon it as they proclaim them to the world to be XVIII In the next place he tels us The Reformed part of Religion cannot be well preserved in England without it to any flourishing and uniform estate Immediatly before he told us Religion could not any where be planted without a Lyturgy Both of them Propositions of equal truth If Religion could not be planted without a Common Prayer-Book it is a wonder that the Apostles and Pastors of the Primitive Churches missed this only means For what Lyturgy was ever heard of in the Church for 400 years after Christ the great planting time if the Reformation of Religion cannot be preserved without a Lyturgy imposed or this Lyturgy alas for the Churches of God in Scotland Holland France Genevah If they have a Lyturgy how unlike is it to this Nor is it imposed nor the use of it by penalties compelled yet blessed be God the Reformation in those Churches is not less perfect than ours not less firmly preserved Let their Confessions of Faith be read or their printed Books against the Papists be read and compared with ours and let all judge What singular thing then is there in the Constitution of men and women in England that Religion in its Reformed part cannot subsist without the authoritative imposing of a Lyturgy taken out of the Roman Missal as to the far greater part Surely none will say it is because the Reformed Party of England have a more reverend opinion of Pope Gregory and the present Church of Rome than the Reformed Party in other Nations hath This indeed were a shameful reproach to the Church of England Let her Enemies lay it to her charge but let her true Sons spend their time in covering such nakedness VVe must know the Bishop's Reasons before we can believe any truth in this especially when we know that those Ministers and people who are most zealous against Popery are most averse to this Lyturgy XIX The Bishop instanceth in the matter of the Sacrament telling us Popery can never come in while the Form of Consecration prescribed in the Book of Common Prayer which is most ancient and excellent is used We must ingenuously confess that some Forms of Prayer prescribed to be read at the administration of the Lords Supper are very good and pious but we are much of his mind who said Nihil ego puto a quovis praescriptum tam exacte quin addi aliquid possit aut perfectius reddi a quovis qui ministerio dignus Altare Damasc P. 6 13. ad docendum vel movendum affectus nam facile est addere inventis praescriptis licet forte nihil exactius dari posset tamen languet oratio ubi non est verborum varietas nec prorumpunt

by the means used hath been or is like to be as great as that which they are designed to prevent or though not so great if there be other more proper and regular means not subject to the same ill consequences and more certain to obtain the end which may be used certainly all prudent men will conclude that these old ineffectual mischievous means should be no longer used but those far better applyed XII The mischiefs which the imposing forms of prayer have brought upon the Church have been 1. The nursing up of a notoriously ignorant and lazy Clergy not giving themselves to meditation and Prayer two of those things which Luther thought necessary to make a Divine 2. Separation from Church Assemblies 3. Dreadful Persecutions upon Godly Ministers and people who could not judg their conformity lawful The Admirers of these forms perswading Princes to establish them by their civill authority and then suggesting to them that the Ministers and peoples not complying with them was out of a principle of disloyalty to their Princes and disaffection to their authority and bringing non-conformists under the crime of Laesa Magistatis evils certainly not much lesse then what Imposed forms were pretended to prevent XIII Yet were the continued use of these means in order to such ends more tolerable if there were no other to be found most certainly justifiable far more regular and more effectual as to the end Would the Prelates of the Church prevent the rise and growth of errors heresies by the Ministers negligence ignorance or perverted Judgement Let them 1 Take care that none be admitted into the Ministeral Office or trusted with the charg of Souls but such as shal be throughly examin'd as to their knowledg in the body of Divinity of whose gift in prayer they shal have taken an Experiment and who shal not first by some open Act declare his Assent to the doctrine of Faith May they not withstanding this be lazy or afterwards perverted in judgement To what purpose serve Synods Presbyteryes c. But to take a constant account of the Ministers of several Parishes how they use their gifts discharge their Office to admonish the irregular suspend deprive them c. Certainly as this means is more proper and more regular more rational for the obtaining the aforesaid ends so the use of it would be far more effectual and all good people would be satisfied and rejoyce in it XIV From this discourse it appears that the pretended necessity of a Liturgy or imposed forms of prayer in any Church is no other then such as the author of Discoliminium told us merrily Von Dosme conceived there was when the fire burnt his Shins that the Chimny should be pulled down and set farther off when it had been more easy and every whit as effectual for him to have removed his Shins from the fire yea such as the same author tels us was the necessity which Simon the French Monk saw that the poor people of a Province of France were under wanting cloathes to flea themselves and send their Skins to be tanned that they might have cloathes for their backs when as they easily saw the remedy would be as bad as the disease In very deed there can be no pretence of the necessitie of imposed forms of prayer for the obtaining any of the Ends aforesaid of which assertion we have a demonstration both in the Church of Scotland and other reformed Churches where there is no such imposed Liturgies though possibly most of them have Lyturgies composed to be used at liberty XV. Nor would any sober persons oppose the composing of a Lyturgy for publick Assemblies which might by way of punishment be enjoyned to those to use whom the Governours of the Church should suspect perverted by Error or discern lazy and negligent as to the stirring up of the Gift of God bestowed upon them But that such Forms should be imposed upon all cannot certainly be either lawfully or prudently advised or wished lest Gods Gifts given to his Ministers should be smothered their desires to improve them according to Gods Command quenched good people scandalized and the most ignorant negligent and worst of men encouraged in the highest Services of God In fine lest the hearts of any Subjects by such unwelcome Impositions should be aliened from their Magistrates who except in the matters of their God desire no other Priviledges or Liberties from them as the reward of their daily Prayers and Allegiance than their own goodnes shall prompt them to give them CHAP. VI. A particular Examination of the five late Arguments used by the Bishop of Exeter to evince the Necessity or high Expedience of a Lyturgy I. VVE have hitherto considered whatsoever Antiquity could pretend for the usefulness of imposed Forms of Prayer in the Church and weighed them in the Ballance of Reason Consd p. 9. but the Reverend Bishop of Exeter improves the notion of their usefulness higher telling us they have very many great and good influence upon true Religion and upon every Church which he endeavoureth to make good in five Instances which we shall crave leave modestly to examine II. First He saith It conduceth much to the more solemn complete and august and reverent worship of the Divine Majesty in Christian Congregations where otherwise the most Sacred and venerable mysteries must be exposed to that rudeness and unpreparedness that barrenness and superficialness that defect and deformity both in matter manner judgment and expression to which every private Minister is daily subject as late experience hath taught us It will be very hard to find any thing in this more then words 1. It will be granted that the publick Service of God ought to be performed solemnly reverently and compleatly for that same august serving of God we do not well understand the Doctors meaning if he means outward Pomp and Splendor in the habits of those that serve at the Altar or lofty high flown phrases swelling words of vanity we never read that God either required it or delighted in it nor can we from any reason conclude the necessity of it or usefulness of it as being contrary to all the Copies of Prayers and Sermons set us by Christ or his Apostles and no way suted to the simplicity and plainness of the Gospel-Devotion God is unquestionably then served most reverently and solemnly when the worshippers of him approach him with most fear and worship him with most affection and fervency of spirit wrestling with God as Jacob did which the Prophet interprets by weeping and making Supplications 2. It is true that Minister sins who though ignorance or negligence expresseth any want of Reverence of God in his heart by impertinent and rude expressions not fitting to be used in civil converse with men or which may make the Service of God contemptible to others 3. But that every minister must needs be thus guilty with the Doctors leave experience hath not taught us and is very

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

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 ●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

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

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 th●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