A Friendly Trial of the Grounds Tending to Separation, Chapter 8
CHAP. VIII. The people may lawfully be preſent at thoſe prayers which are put up unto God in a ſtinted form of words, and partake in divine ordinances adminiſtred in a ſtinted Liturgie.
THe authour of the Letter formerly cited telleth us, That againſt our prayer-book divers men have pleaded after a different manner.Copy of a Letter, pag. 4. Firſt, ſome arguments, ſaith he, are proper to the Separatiſts, quà tales; viz. 1. That it is offered up in a falſe church. 2. With a falſe miniſtery. 3. In the behalf of the ſubjects of the kingdome of Antichriſt. Theſe are properly theirs, being the grounds whereupon they make a totall Separation from all the churches in this land, as no churches of Chriſt. Theſe I approve not: yet note them, that you may ſee upon how different grounds the ſame poſition is mainteined by ſeverall perſons, and that you may be delivered from the prejudice which hindreth many from receiving thoſe truthes, becauſe they fear the reproch of Browniſme. Secondly, there are other grounds which are common to all that plead for the puritie of Chriſts ordinance; and which do not neceſſarily inferre ſuch Separation, but onelyonly ſerve to ſhew the unlawfulneſſe of that practice, and of communicating therein. Thus farre the Letter. Wherein, to let paſſe other things, we may take notice of a twofold Separation from the worſhip of God amongſt us acknowledged: the one totall, as from a falſe church, falſe miniſtery, and ſubjects of the kingdome of Antichriſt; the other partiall, from the ſtinted Liturgie, and ordinances of worſhip diſpenſed in a ſtinted form. And this latter onelyonly is approved by this authour, but not the former, of which we make no queſtion. But whereas he ſaith, his grounds upon which he buildeth his laſt Separation are common to all that plead for the puritie of Chriſts ordinances, therein he is much miſtaken. For his grounds are one and the very ſame with the Browniſts, whereby they condemn all ſtinted Liturgies, acknowledged by no reformed church in the world, nor by particular paſtours in any church but themſelves. And if they take not themſelves to be the onelyonly pleaders for the purity of Chriſts ordinances, they cannot ſhew that theſe reaſons have been approved, or poſitions allowed, by any pleaders for reformation in any time or age of the church. The reaſons brought to confirm the unlawfulneſſe of communicating in the ordinances of worſhip amongſt us adminiſtred in a ſtinted Liturgie, are of two ſorts: Some condemne all ſtinted forms and Liturgies deviſed by men: others concern our book of common prayer more particularly, as it is charged with ſundry faults and corruptions. The firſt, as they concern the miniſters who make uſe of a ſtinted Liturgy, have been examined already: Now I come to examine them both as they concern the people; and therefore lay down this propoſition, That in caſe it ſhould be unlawfull in ſome reſpects for the miniſter of the Goſpel or governour of the family to reade or pronounce without book a preſcript form of prayer deviſed by another, yet no reaſon can be ſhewed why it ſhould be unwarrantable for the people, child, ſervant, wife to be preſent at ſuch prayers in the congregation or family. I ſpeak not of prayer for the matter erroneous and naught, but ſtinted and read. For if the matter be faultie, the prayer is not good becauſe conceived: and if good and pure, it is not made evil and hurtfull to the hearers becauſe it is read.
Firſt,Argum. what letteth why the hearers heart may not follow a preſcript form of words holy and good, either in confeſſion of ſinnes, requeſt, or thanksgiving? What letteth, I ſay, that the hearers hearts may not profitably go with the ſame, both to humble, quicken and comfort? The people, child, ſervant are commanded to examine and prepare themſelves before they draw nigh into the preſence of the Lord: But where are they commanded to look whether the miniſter or governour do pray by the Spirit immediately, or out of his memory; in a ſet form of words conceived beforehand, or ſuggeſted without premeditation; in the ſame form of words ordinarily with little or no variation, unleſſe it be upon ſpeciall occaſion, or in different order, method and phraſe eueryevery day; whether he reade his prayer or pronounce it onelyonly? And if God have laid no charge upon their conſcience to inquire into theſe and ſuch like particulars before they joyn in prayer, voluntarily to withdraw our ſelves from the ordinances of worſhip in theſe reſpects, what is it but to adde unto his word? When things agreeable to the will of God are begged of God every day in the ſame form of words, as the things begged are the ſame, it is not either the ſtinted form of words, or the preſenting of requeſts by reading them upon a book, that can make the prayer unprofitable, much leſſe abomination in reſpect of him that joyneth. If the miniſter in that caſe pray coldly or without affection, his ſinne cannot hinder the bleſſing of God from the people. If the governour be weak in naturall gifts, as memory or utterance; or ſpirituall, as knowledge, &c, the lawfull uſe of a ſtinted form in that caſe is not denyed by ſome as a needfull help to ſupply defect. And if the governour, to help his weakneſſe, make uſe of a ſtinted form, whether may the ſervant, child, or wife, who conceit they need no ſuch furtherance, joyn with him in prayer or no? If not, I deſire to know by what authoritie they may withdraw themſelves: If they may joyn, then the heart prepared may follow a preſcript form of words deviſed by others.
To reade our prayers out of a book,Object. 1. Johnſon, ubi ſupra, pag. 35. is to draw nigh unto God with the lips when the heart is removed farre from him; becauſe it is not to draw and poure forth our prayers out of the heart by the holy Ghoſt.
A man may both reade his prayers out of a book and poure them forth out of his heart,Anſw. as hath been formerly proved, and is confeſſed by them that allow a preſcript form in caſe of need: For they will not ſay, It is lawfull to draw nigh unto God with the lips when the heart muſt needs be removed from him. But if this be granted for the preſent (which is moſt falſe) I demand whether it be a drawing nigh with the lips onelyonly in reſpect of him alone that readeth the ſtinted form, or of all preſent? Not of all preſent: For how can it be ſaid that their hearts are removed from God who in ſincerity and truth of heart deſire the obteining of what is prayed for, agreeable to the will of God? Hypocriſie hath loſt its ancient nature, if it be hypocriſie to draw nigh to the throne of grace in the name of Chriſt with underſtanding, confidence and uprightneſſe. If it be a lip-labour in reſpect of him that readeth it onelyonly, it can be no ſufficient ground of Separation in others. For in conceived prayer the miniſter or governour may pray with the lips and voice when the heart is abſent: and they that joyn may pray in truth when the prayer is uttered or pronounced in a preſcribed form. An hypocrite cannot call upon God in uprightneſſe at any time; and yet they will not ſay it is unlawfull to joyn in prayer with ſuch a man. Put caſe a particular man did know his miniſter to be an hypocrite by more certain evidence then poſſibly he can know read prayer to be lip-labour; yet he is bound in conſcience not to ſeparate from the publick prayers or ordinances of grace adminiſtred by ſuch a man. For Chriſt hath commanded us to come unto him, hath promiſed to be preſent with them that aſſemble together in his name, to heare them that in truth call upon his name: and though an hypocrite ſhall not be heard for himſelf, he may be heard for others. A miniſter he is, not for his own goods, but his adminiſtration is effectuall to the heirs of ſalvation: Formally, as ſome ſpeak, he hath not pardon of ſinne for the comfort of his own ſoul; but miniſterially, inſtrumentally, he hath it for the benefit of others: that is, hee poſſeſſeth not the promiſe of pardon for his own comfort, but he bringeth it for the good of others. A Chriſtian may not abſent himſelf from the publick prayers of the congregation and ordinances of grace unleſſe Chriſt hath given him leave or commandment ſo to do: but when he may call upon God purely and ſincerely, he hath not given a Chriſtian leave to ſeparate or withdraw himſelf becauſe he conceiteth the miniſter to be an hypocrite. But of this more hereafter. Let us then imagine (if fanſie can be ſo ſtrong) that the uſe of a ſtinted prayer is but lip-labour in the miniſter or governour; what elſe can follow, but that the ſervice is lawfull, the lip-labour being corrected? which is done, not by Separation, but by conjoyning the ſervice and affection of the heart and inward man with the exerciſe of the outward.
Reading is not prayer:Object. 2. Johnſon, ubi ſuprà. For in prayer we poure out deſires and ſupplications from the heart; in reading we let into the heart the things that are read.Robinſon, Againſt Bern. pag. 425, 473. Greenwood, Anſw. to Gifford, pag. 2. A blind man may pray, but he cannot reade. He that readeth ſpeaketh not to God but to the people.
To reade is not to pray: but in reading a man may pray agreeable to the ordinance,Anſw. with right affection of ſoul: As to pronounce is not to pray; becauſe a dumbe man may pray, who cannot ſpeak: but when a man uttereth his prayer for the edification of others, he himſelf may and doth ſpeak unto God. But if this be preſuppoſed, that a man cannot both reade a prayer and pray himſelf, what hindreth that others cannot lift up their hearts unto God, and joyn in requeſts according to the preſcript form of words? Is not the matter fit becauſe it is preſcribed? cannot the heart deſire or lift up it ſelf becauſe the requeſts are read? doth the very act of reading pollute the whole action? If all things eſſentially required in prayer may be obſerved of them that joyn in prayer with ſuch as reade them, then the ſimple act of reading is not ſufficient cauſe why Chriſtians ſhould withdraw themſelves: But all things eſſentiall to prayer may be obſerved of them that joyn in prayer with ſuch as reade: the matter may be fit, ſound and holy; the affections, goods; and ſo the work, acceptable unto the Lord.
The monuments of antiquity ſhew that the Jews uſed a ſtinted form of Liturgie and prayer in their ſynagogues,2 Argum. and at the celebration of the paſſeover,See Paulus Fagi… in Chald. Paraphr. Lev. 16. Idemin Chald. Paraphr. before the dayes of our Saviour Chriſt: But our Saviour Chriſt never taught the people to abſent themſelves from the prayers of the ſynagogues, Deut. 8. Fr. Jun. Annot. in Act. 13. 15.or from the paſſeover: rather he commanded them to frequent the aſſemblies, and obſerve the paſſeover, wherein he himſelf did give example,Luke 4. 16▪ 31. & 13. 10. ordinarily reſorting to the ſynagogues upon the ſabbaths, and obſerving the paſſeover at the time appointed.Mark. 1. 21, 23.
It is not certain that the Jews had or uſed a ſtinted form of Liturgie or prayer in their ſynagogues, Object. 1.or the celebration of the paſſeover.
It is not certain by certainty of Divine faith;Anſw. See Gerhard, Harm. in Matth. 26. cap. 1. for it is not teſtified in the holy ſcripture: but by humane teſtimony it is ſo probable, that even ſuch as deny all lawfull uſe of a ſtinted form do give their aſſent hereunto, as hath been ſhewed before.
The Jews did not preſcribe and ſet apart their prayers for publick uſe,Object. 2. as our Liturgie is: neither were they tied to them as we are, but left to uſe or not uſe them as they ſaw moſt fit for edification.
Bring this anſwer to the light,Anſw. and it yieldeth the cauſe as fully as can be deſired. For if the Jews had or uſed a ſtinted Liturgie in their ſynagogues and celebration of the paſſeover, deviſed by others, when the faithfull did lawfully reſort to the ſynagogues, and obſerve the paſſeover adminiſtred according to that form; then the faithfull may and ought to joyn in prayer or participation of Divine ordinances, though adminiſtred in a ſtinted Liturgie deviſed by others. It is to no purpoſe to alledge that that form was not ſet apart for publick uſe, nor they neceſſarily tied unto it, when the ſimple uſe of ſuch a ſtinted form deviſed by others is condemned as unlawfull in reſpect of miniſter and people, the impoſer and uſer. Plain dealing is a jewel. Moreover (to take away the ambiguitie of the word) a ſtinted form may be ſet apart for publick uſe two wayes: Either as ſanctified to be the immediate and infallible rule of prayer, a ſubſtantiall or proper means of worſhip, holy by inſtitution and neceſſary in conſcience, in reſpect of Divine commandment: and in this no publick Liturgie is or ought to be ſet apart, becauſe none is preſcribed of God, none ſuch can be deviſed or appointed of men: Or it may be ſet apart,The word in ſcripture ſignifieth I. in a large … to ſeparate or ſet apart to ſome uſe lawfull, but naturall or civill, 1. Tim. 4. 5. 1. Cor. 7. 14. Iſa. 13. 3. II. To prepare, appoint, proclaim. Exod. 19. 10. Sept. foreign, Targ. praepara. Jer. 12. … 51. 27. 2. Reg. 10. 20. Sept. foreign. Joel. 1. 14. Jer. 6. 4. Sept. foreign, …. foreign ▪ John 10. 36. III. To ſet apart to an holy uſe: as God is ſaid to ſanctifie perſons, things and times by his inſtitution and appointment: Jer. 1. 5. Gal. 1. 15. Gen. 1. 3. and that, either to ſanctifie but not to appropriate, or to ſanctifie and …: Exod. 30. 31, 32, 33. & 30. 23, 26, 27. & 29. 44 1. Reg. 8. 10. … IV. Of prophane or polluted to make holy by infuſion of holineſſe or increaſe thereof. 1. Cor. 6. 11. 1. Theſſ. 5. 23. Joh. 17. 17. V. To profeſſe and confeſſe holily, o… to glorifie, Lev. 10. 3. Iſa. 8. 13. Iſa. 5. 16. Sept. foreign. where no one being determined by God, one is freely choſen and agreed upon for publick uſe, as conſonant to the generall rules of ſcripture for orders ſake, to teſtifie conſent in matters of faith, and for the help of them that may ſtand in need, not as the immediate and infallible rule of prayer, nor as a proper means of worſhip, nor as holy above others, nor neceſſary in point of conſcience: and in this ſenſe a Liturgy or ſtinted form may be ſet apart; and it cannot well be conceived how it ſhould generally be uſed unleſſe it be ſet apart, that is, unleſſe one be choſen amongſt many and agreed upon, to teſtifie conſent. In a ſtinted form or Liturgie two things are to be conſidered: the matter it ſelf; which, if holy and good, is of God, as in conceived prayer: and the externall method, order and phraſe of ſpeech; which is not determined by God, as, whether it ſhall be in theſe and theſe words, ſuddenly conceived or more ſolemnly compoſed, deviſed by others or invented by our ſelves. And ſeeing neither of theſe is determined, it is the deviſe of man to place opinion of worſhip, holineſſe, or neceſſitie in either of them ſimply conſidered.
Our Saviour never joyned with them in their prayers,Object. 3. though he came often to their ſynagogues and meetings, but alwayes either to preach unto them, or reprove them for their humane inventions, taking the opportunitie of their meetings for this very end.
A ſtinted Liturgie is challenged to be an humane deviſe condemned by the ſecond commandment,Anſw. becauſe it is not preſcribed in the word: The like exception upon juſt grounds do I make to this anſwer, It is an humane deviſe, a corrupt addition, becauſe it hath no warrant from the ſcripture. Why did our Saviour go up to the feaſt of the paſſeover according to the cuſtome,Luke 2. 42, 43. when he was twelve yeares old, onelyonly to preach unto them, and reprove their humane inventions, and not to keep the paſſeover? Did he ordinarily reſort to the ſynagogues, and was he preſent at the lectures of the law and prophets, and did not joyn in prayer?Luke 2. 21, 27. He himſelf telleth us, it behooved him to fulfill all righteouſneſſe: and was not this one branch of that righteouſneſſe he was to fulfill? It is true, he reſorted thither to preach the Goſpel, and reprove the corrupt gloſſes of the ſcribes and Phariſees: but to preach the Goſpel and joyn in prayer with the people of God in covenant, are things that may well ſtand together. Our Saviour reproved the humane inventions of the ſcribes and Phariſees: but did he ever reprove them ſimply for their ſtinted Liturgie, or teach the faithfull not to joyn with the reſt in their ſynagogues in any part of their ſtinted Liturgie? If he came to the ſynagogues merely to take the opportunity of their meetings, did he celebrate the laſt paſſeover with his diſciples merely for that end likewiſe? And if any man will be ſo unadviſed and raſh (to ſay no more) it will not avail: For unto their cuſtome of finiſhing the paſſeover with certain pſalmes, there is not any thing more probable, then that the holy Evangeliſt doth evidently allude, ſaying, that after the cup delivered by our Saviour to his apoſtles,Matth. 26. …0. they ſung an hymne, …od. 15. 1, 21.and went forth to the mount of Olives: Pſal. 136. 1, 2.And ſome adde;…ſdr. 3. 11. as the nature of ſome hymnes require, it may be there was a common foot of the ſong wherewith the diſciples anſwered unto our Saviour Chriſt firſt ſinging.
If they did uſe ſuch without good warrant,Object. 4. We muſt do nothing in the worſhip of God without warrant of his word: But read-prayer hath no warrant in his word, Greenwood, Againſt G…fford, pag. 12. it will be no warrant to us: and if they had warrant from God for any forms they uſed about the paſſeover, &c. if we have warrant from God we may do the like. And we know we muſt go by rule and not by unwarranted example in all things about Gods worſhip.
Warrant is twofold:Anſw. One of preciſe inſtitution, determination, and commandment: and thus all ſubſtantiall parts and proper means of worſhip muſt be warranted. But this warrant is not neceſſary to a ſtinted Liturgie, unleſſe it be determined of God in ſpeciall. And if that be true which ſome confidently affirm, that reading cannot be prayer; or, that in reading a man cannot ſpeak unto God;Bellarm. De Bapt. cap. 24. objecteth that the reformed churches adde the Lords prayer and the Creed, &c. to baptiſme. Neque his repugnat (ſaith he) quòd oratio Dominica ſit in ſcripturis, & ſymbolum quoad ſenſum. Nam in ſcriptura non habetur ut reci…etur in baptiſmo. Our Divines anſwer, we have for addition of the Creed and the Lords prayer the generall warrant out of the word, which willeth decency in the adminiſtration of the ſacraments; and theſe things ſuite with the nature of the ſacrament. See Cham. tom. 4. De Bapt. l. 5. cap. 15. or, that read-prayer is an idole-prayer: either it cannot be that by ſpeciall inſtitution a ſtinted prayer ſhould be preſcribed to be read, or ſpeciall inſtitution is not ſufficient to make it warrantable. This I note here once again, to perſwade men more conſiderately to view over their poſitions, and ſhew to how little purpoſe they ofttimes anſwer, that this or that form is not the invention of man. Another warrant there is according to the generall rules of ſcripture, where nothing is particularly determined: and thus a ſtinted Liturgie is warranted both to the Jews and Chriſtians; which is ſufficient. Alſo the example of our Saviour Chriſt reſorting ordinarily to the ſynagogues, and never ſpeaking one word either to his diſciples or other faithfull to beware of joyning with the reſt in any part of their ſtinted Liturgies, is to us warrant abundantly ſufficient not to withdraw our ſelves from prayer or other ordinances of God becauſe adminiſtred in a ſtinted Liturgie.
The ſpirit of the people ſhould joyn with the miniſters ſpirit in prayer,3. Argum. Copy of a Letter, pag. 15. according to the ordinance of Chriſt, who ordereth no more to their parts in that caſe then to joyn with him, and to teſtifie it by ſaying,1 Cor. 14. 16. Amen. And if the prayer be ſound, fit and holy, what hindreth why the people may not teſtifie their conſent by ſaying, Amen. If the governours neglect to ſtirre up the graces and gifts of the Spirit in themſelves, and ſo deprive the people of the benefit of their gifts, muſt not the people make uſe of ſuch gifts as they uſe, if not their own, then others?
The worſhip it ſelf is vain,Object. 1. fruitleſſe and unwarrantable.
No branch of Gods worſhip conſiſteth in this,Anſw. That our prayers be preſented to God in this or that method, order or phraſe of ſpeech, in a form of ſpeech deviſed by others, or invented by our ſelves; ſuddenly conceived, or premeditated long before; varied every time we pray, or one and the ſame often reiterated as occaſion requireth. And if the worſhip it ſelf be vain and unwarrantable, it muſt be either becauſe the form of prayer is deviſed by himſelf, and uttered in a ſtinted form; or deviſed by others and not by himſelf. If the former; then no prayer is Gods ordinance which is not uttered without premeditation ſettled and digeſted, or at leaſt which is not immediately ſuggeſted by the Spirit in reſpect of words and phraſe of ſpeech: If the latter; then deviſed worſhip is not forbidden in the ſecond commandment, but worſhip deviſed by another: For that prayer which ſhould be pure worſhip if deviſed by a mans ſelf, is unlawfull worſhip when deviſed by another: And ſo deviſed worſhip or prayer is not condemned, but worſhip or prayer deviſed by another man. And if this be not the deviſe of man, I know not what is. Can this alter the nature of the worſhip in the hearer, or him that joyneth, that the words in prayer are invented by another, ſtudied by the governour, or more ſuddenly conceived? In the judgement of ſome Divines the three firſt commandments are thus diſtinguiſhed each from other: That the firſt commandment conteineth all thoſe our duties towards God which are naturall; The ſecond, all thoſe duties in Gods ſpeciall worſhip which are inſtituted: and either of theſe is both inward and outward. The third commandment requireth the well uſing of both theſe,See Henr. Jacob, Expoſit of the ſecond commandment, 7. rule. and of all other things which come of God. If this diſtinction be allowed, a ſtinted form as ſuch doth not at all belong to the ſecond commandment:Henr. Jacob, ibid. For inſtituted worſhip, and not the order or manner of performance, is the matter of the ſecond commandment.
Stinted prayer is unlawfull,Object. 2. becauſe a man in deviſing it doth not exerciſe his own gifts.
Though he exerciſe not his gifts in deviſing it,Anſw. in reading or uttering it as a prayer he may ſet his underſtanding, judgement, faith, hope, love, humility, fervency and other graces of Gods Spirit on work. And if the miniſter do not, may not the people exerciſe their gifts in hearing? and ſo though it be unlawfull to him, it is not ſo to them.
Stinted prayer voluntarily taken up upon a mans ſelf is not ſo much unlawfull;Object. 3. Copy of a Letter, pag. 16. but prayer impoſed upon men, becauſe in ſuch caſe they ſubject themſelves to mans ordinance in Gods worſhip.
This is a ſtrange deſcription of mans ordinance in the worſhip of God,Anſw. or of worſhipping God after the ordinances of men. For thence it will follow, that the ſame deviſed worſhip voluntarily taken up hath ſome allowance, as the ordinance of God, and ceaſeth onelyonly to be of God when it is impoſed. Whereas the ordinances of men in Gods worſhip condemned in ſcripture are not mere matters of order, forms of words and phraſes, circumſtances of time and place determined by men according to the generall rules; but matters of worſhip deviſed beſides and againſt the word of God; and are unlawfull whether voluntarily taken up and deviſed of our ſelves, or impoſed by others.
A preſcribed ſet form is not agreeable to the word of God for circumſtance;Object. 4. becauſe the preſcribing of it is to ſet apart or ſanctifie it for ſuch an uſe without Gods command,Superſtition is not onelyonly laid to their charge who offer to God for worſhip that which he hath not commanded, but their… alſo who aſſume in Gods worſhip the help of any thing as ſacred or holy which himſelf hath not ordained. Aquin. 2. 2. qu. 95. art. 2. Quaecunque obſervatio quaſi neceſſaria commendatur, continuò cenſ…tur ad cultum Dei pertinere, Calv. De vera Eccl. reſorm. pag. 367. Of the ſignification of the word Conſecrate or dedicate, ſee Deut. 20. 5. Pſal. 30. 1. Neh. 12. 27. Gaſpar Sanctius. Alia dedicatio eſt non ſolùm inter prophanos ſed etiam inter Hebraeos uſitata, quae nihil habet ſacrum, ſed tantùm eſt auſpicatio aut initium operis ad quod deſtinatur locus aut res, cujus tunc primùm libatur uſus: Sic Nero Claudius dedicaſſe dicitur domum ſum cùm primùm illam habitate coepit, Sueton. in Nerone. and ſo to idolize it above other prayers.
In what ſenſe a ſtinted form of prayer is or may be ſet apart,Anſw. hath been ſhewed before: But this deſcription of ſetting apart or preſcribing is a mere deviſe, barely affirmed without any ſhew of reaſon. What is here objected againſt a preſcribed form, may be affirmed of a preſcribed place, time and order for the celebration of Divine ordinances, which are of the ſame nature with it, and no more determined by the word of God. And ſuppoſe the miniſter or governour maintein ſome erroneous conceit touching the preſcribed form of prayer, are the people, children or ſervants hereby authorized to withdraw themſelves from ſuch prayers? or the prayers themſelves made unacceptable to ſuch as know how to uſe them aright? One man is of opinion, that a preſcribed form is better then another; another, that a preſcribed form is unlawfull: one, that it is beſt ordinarily to uſe a ſtinted form; another, that he is to pray alwayes according to the preſent occaſion in a different order and phraſe of ſpeech: In theſe caſes if the leaſt errour do ſtain the prayers to others that they may not lawfully joyn together, with whom ſhall the faithfull joyn at all? Is not this to fill the conſcience with ſcruples and the church with rents? Errours and abuſes perſonall, they reſt in the perſons ſo erring, and ſtain not others.
It is harſh to affirm, that ſuch hath been the eſtate of the church ever ſince the death of the apoſtles almoſt, if not before, that a Chriſtian could not without ſinne joyn with any publick aſſembly in prayer or participation of the ſacraments, that he muſt either ſeparate from the prayers of the aſſembly and depart from the ſacraments,He that but conſidereth what monſtrous errours and corruptions ſprang up in the churches of the new Teſtament whiles the apoſtles lived which planted them, will not think it ſtrange though all almoſt were o…rgrown with ſuch bricis and thorn… in a few ages following, Robin on, Againſt Bern. pag. 3. or derogate from the authoritie of God, and worſhip him after the ordinances of men. For if ſuch was the ſtate of the Chriſtian church from that time, what is become of thoſe great and pretious promiſes made to the church in the times of the Meſſias? Did the church begin to draw and give up her breath both in one day? Many things were amiſſe in the church, many corruptions did begin to bud in the apoſtles times, and after their departure did put forth with greater vigour: and the ſaints of God, I doubt not, offended many wayes through ignorance and infirmity, which God in mercy was pleaſed to pardon unto them: But that the ſtate and condition of the church was ſuch that a Chriſtian could not hold communion in prayer and the ſacraments with the churches of God, is contrary to the many promiſes in ſcripture made to the churches of the New Teſtament. It is true, the ſcripture doth forewarn us of an apoſtaſie from the faith, and the myſtery of iniquity began to work in the apoſtles dayes, and after their death things declined more and more: But that within an age or two after the apoſtles departure out of this life things were ſo corrupted that the godly might not hold communion with the church in prayer and participation of the ſacraments,Synopſ. purier. Theolog. diſp. 36. Theſ. 33. ſpeaking of the Lords prayer uſed as a form, ſaith, Sicuti quoque tota ve…uſt a eccleſia id ſemper extra controverſiam habuit. is more then an adviſed Chriſtian will dare to affirm or think. But if a ſtinted form of prayer be unlawfull both to miniſter and people, to him that adminiſters according to it and them that joyn, a Chriſtian might not ſafely joyn in any church-aſſembly or congregation in prayer or participation of the ſacraments, within few ages after the death of the apoſtles, if at all.
Unlawfull commands in matters of religion eſpecially,Object. 1. Copie of a Letter, pag. 26, 27. cannot be obeyed without ſinne; Hoſ. 5. 11. and it is a ſinne to walk after them many wayes.
In matters of religion,Anſw. if the commands of men be contrary to the commands of God for ſubſtance or matter of the thing commanded, we muſt obey God rather then men: But if the command of man be for ſubſtance of matter agreeable to the rules of ſcripture, preſſed onelyonly with too great ſtrictneſſe or ſeveritie, it is not evermore againſt God, nor our ſuperiours, nor the preſent age and poſterity, nor ourſelves, to yield obedience. If it be an holy form of baptiſme, voluntarily to baptize into the name of the Father, Sonne and holy Ghoſt, it doth not become an unhallowed ordinance, if the church ſhall take order that the miniſter ſhall baptize in this and none other form, in theſe and none other words. When God calleth a man forth to bear witneſſe to the truth, he muſt not draw back but give teſtimony thereunto: But when Chriſt calleth us to worſhip him according to his will, we muſt not abſent our ſelves for the ſinne of others, under pretenſe of bearing witneſſe to that we are not called unto. We muſt not violate the ordinances of the Lord, to partake in his ordinances: But if the matter of prayer be juſt, holy and good, a Chriſtian ſhall violate no ordinance of Chriſt by his preſence, but by his abſence.
It is not enough to prove our vocall prayers to be good becauſe the words be good and expreſſe good petitions;Object. 2. Copy of a Letter, pag. 23. but it is further required, that it proceed from ability which the Spirit of God beſtoweth on him who uttereth the words, to fit his requeſt to the preſent occaſion: John 4. 24. 1. Cor. 14. 15, 16. 1. Pet. 4. 7.
Is it their meaning,Anſw. that he that prayeth acceptably hath abilitie to fit his words according to the preſent occaſion, or onelyonly that he diſcerneth in ſome meaſure the words of prayer to fit the time and occaſion of the people with whom he prayeth? If in the firſt ſenſe; the paſſages of the ſcripture cited will not bear them out. If in the latter; it is nothing againſt the uſe of ſtinted prayer. Beſides, when we ſpeak of joyning with others, is it neceſſary to the acceptance of prayer, that he which is the mouth of the reſt to God ſhould be able by the guidance of the Spirit to utter requeſt fitting the preſent occaſion, and in fitting words? Suppoſe he be deſtitute of the Spirit, or of that meaſure of the Spirit, may not the good and holy requeſts which he putteth up by the direction and help of others be accepted in behalf of them that pray in the Spirit and poure out their prayers before God in holy affiance? To joyn with the people of God in prayer and participation of the ſacraments is not a matter arbitrary which may be done or left at pleaſure, but neceſſary when God calleth and giveth opportunitie. And if God hath promiſed to heare ſuch prayers, and by his bleſſing ſome good may be gotten by them, a Chriſtian muſt be well adviſed how he withdraweth himſelf, leaſt whiles he pleaſeth himſelf too much in ſome ſcrupulous conceits he prejudice his ſoul. Prayer is Gods ordinance, whereunto all Chriſtians are bound to apply themſelves: a ſtinted Liturgie is allowed of God, provided it be ſound, holy and pure both for words and matter: And if any ſinne be committed in the reading or uſe thereof, a Chriſtian may perform whatſoever office the Lord requireth at his hand, as a private or publick perſon, without Separation.
The reading of ſervice and the tedious length thereof doth even tire attention to more quickening ordinances.Object. 3.
A ſtinted Liturgie is ſo to be moderated thatAnſw. … ordinance of God may have its fit ſea…, and the length give place to edification. For what ordinances God hath conjoyned,… & …. 20. they muſt not be rent aſunder; nor one ſo advanced, as others be neglected. Without controverſie their profaneneſſe is to be condemned, who out of a loathing of the holy things of God diſtaſte the length of a Liturgie, and cry out of tiredneſſe, when indeed all holy ordinances are diſtaſtfull. Let us therefore conſider a little what time the churches of God have taken and allowed for their publick ſervice, and what exerciſes have been there performed, that we may truly judge, whether the length of a Liturgie is juſtly to be taxed, or the blame of tiredneſſe to be laid upon our ſecurity and careleſneſſe. Upon extraordinary occaſion on the day of a ſolemn faſt the Levites read in the book of the law one fourth part of the day,Neh. 9. 3. See Jun. Annot. and another fourth part of the day they confeſſed and worſhipped. Their ordinary aſſemblies for publick worſhip continued for the ſpace of three houres,Acts. 3. 1. ſc. from the third houre untill mid-day, and from the ninth houre untill the evening.Neh. 8. 3. Joſeph. lib. De vita ſua, Hora ſexta, quae ſabhaus noſtros ad prandium vocare ſolet, ſupervenit It was not ordinary to begin their aſsembly in the morning, but not to break up untill mid-day was ordinary. Herein, with prayer and exhortation, they had their lectures or ſections of the law and prophets ſo large,Luke 4. 18. that to reade them diſtinctly (as without queſtion they were) would take up a good ſpace of time.Acts 13. 15. & 15. 21. And if that very ſervice of God in the Jewiſh ſynagogues,Buxdorf. Ab…reviat. Rab…in. which our Saviour did approve with the preſence of his owne perſon and preaching, had ſo large portions of the law and the prophets together with many prayers uſed day by day, we muſt not alledge tiredneſſe, when it is but ſloth.Auguſt. De doctr. Chriſt. l. 4 cap. 15. Priuſquam exſerat proſerentem linguam ad Deum, levet animam ſitientem, &c. Chryſoſt. Hom. 3. De incomprehenſ. Dei natura. Sermoni oratio debet anteire: ſic Apoſtoli dicunt, NOR IN ORATIONE ET SERMONIS DOCTRINA PERSEVERABIMUS. &c. Quintil. Inſtit. lib. 4. Proem. In the primitive church it may be no certain time is noted how long the aſſemblies continued: we muſt gueſſe at the length by that which was done in their ſolemn aſſemblies. When they met together for the worſhip and ſervice of God, the Fathers prayed before and after the ſermon, wiſhing to their hearers eternall bleſſings, and entreating of God the pardon of ſins, &c. The ſcriptures of the prophets and apoſtles were read, quamdiu hora patitur: and after the reading of ſuch portions of ſcripture followed the Sermon or word of exhortation, which failed not on the Lords day. Their Sermons (or as they are called Tractates, Diſputations, Doctrines, Homilies, Conferences) were confined ordinarily to a certain ſpace or time, that they might not alienate or weaken the minds of their hearers. Hence are thoſe frequent excuſes of longer ſpeech, and dayly complaints of the ſtraits of time,Juſtin. Apol. 2. ad Antonium. Roſſenſis art. 33. Fuerant ante haec tempora ſanctiſſimi Patres, qui ſingulis Dominicis homilias ad populum declamitarant Concil. Moguntiac. can. 25. Tert Apol. ca. 3 Chryſoſt in Gen. Hom. 27. Sermonem heſternum, quia prolixius ſe extenderit &c. & Hom 39. Nè multitudine dictorum &c. Origen. in Gen. Hom. 2. quae nunc adducere in medium vel pro brevitate temporis vel pro auditorum labore non poſſumus. Et Hom. 21. in Num. Priori quiden lectione tempore excluſi ſumus. Cyrill Hieroſolym. Catech. 13. Auguſt. Hom. 23. lib. 50. Hom. & Serm. De tempore, ſer. 237. Chryſoſt. in Gen. Hom. 57. Cyrill. in Catech. 13. Et tempus horae perbreve. Et Catech. 14. Propter horae brevi…tem his crim…s contenti. Chryſolog Ser. 112. Horae unius vix momentum obſcura …. Auguſt. Serm. 11. De verb. Do…. in Matth. & Serm. De tempore, 143. quantam ho…a ſermonis per …. that they could not finiſh what was begun, or intreat thereof ſo fully as was expedient. It may probably be thought, the uſuall time they took for the Sermon was the ſpace of an houre or thereabouts.Clem. Conſtit. Apoſt. lib. 2. cap. 54. Poſt lectionem & cantum pſalmorum, ac poſt doctrinam de ſcripturis. Et lib. 8. cap. 5. Poſt lectionem Legis & Prophetarum, & Actorum at que Evangeliorum, ſalutat eccleſiam ordinatus dicens, Gratia Domini Jeſu Chriſti, & charitas Dei Patris, &c. Et poſt ſalutationem alloquantur populum ſermone hortatorio. Juſtin. Martyr, Apol. 2. Deinde, ubi is qui legit deſtitit, is qui praeeſt admonet & hortatur ut ea quae lecta ſunt bona imitemur. Tert. Apologet. cap. 39. Fidem ſanctis vocibus paſcimus, ſpem erigimus, fiduciam figimus, diſciplinam praeceptorum nihilominus inculcationibus denſamus. Orgenes Hom. 15. in Joſ. Apoſtolos ordinaſſe teſtatur, ut libri Veteris Teſtamenti in eccleſiis legerentur. See Socrat. l. 5. cap. 21. Amb. lib. De offic. 1. cap. 8. Pulchrè dum legimus hodie Evangelium, Spiritus ſanctus obtulit nobis lectionem, &c. Audiviſtis lectionem Evangelii. See Ambr. epiſt. 75. & 33. & lib. De cleem. & j…jun. cap. 20. Aug. Serm. 237. De Tempore. Lectionum omnis auditor quod recentiùs lectum eſt magìs meminit, &c. ut indè aliquid à tractatore dicatur exſpectat, &c. Et Serm. 10. De verb. Apostol. Has tres lectiones quautum pro tempore poſtumus pertractemus, dicentes pauca de ſingulis. Chryſoſt. Serm. Carnis concupiſcentias nè ſectemur, Dic mihi, quis hodierno die vel Propheta vel Apoſtolus praelectus eſt; aut quibus de rebus verba …. And ſometimes ſome ſpeciall or peculiar lecture was read, which might fit and agree to the matter of the ſermon: Auguſt. Serm. 121. De diverſis. In memoria retinentes pollicitationem noſtram, congruas etiam ex Evangelio & Apoſtolico fecimus recitati lecti… ones. Et Serm. 23. De verb. Dom. ſecundum Matth. Heſterno die, qui … promiſſionem noſtram tenetis, &c. veruntamen ſecundùm ea quae continet ipſa lectio quam charitate veſtri etiam volui recitare, &c. Et Tract. 12. in Johan. Quam lectionem vobis iterum legi fecimus, ut quae tunc non dicta ſunt in Chriſti nomine, adjuvantibus orationibus veſtus, impl…amus. Chryſolog. Serm 66. Du…s hodio à duobus Evangeliſtis editas ità recitati fecimus lectiones, ut ſermons noſtro veſter intellectus occur…eret. Aug. Tract. 15. in Johan. Et Serm. 121. Auguſt. Tract. in epiſt Johan. praefat. Memuut ſanctitas veſtra, Evangelium ſecundùm Johannem ex ordine lectionum nos ſolere tractare: Sed quia nunc interpoſita eſt ſolennitas ſanctorum dierum quibus certas ex Evangelio lectiones oportet recitari, &c. ordo ille quem ſuſceperamus, neceſſitate paolulùm eſt interm…ſſus, non omiſſus. Chryſoſt. in Concion. 4. in Lizar. Chryſolog. Serm 122. Chryſoſt. Hom. in Gen. …3. Before the ſermon they read ſome portion of the Old and New Teſtament, as did the church of the Jews in their Synagogues out of the Law and the Prophets: And the leſſons which they read did uſually yield texts for the Preachers: ſo that the reading it ſelf of the Law, the Pſalmes, the Epiſtles & Goſpels, reverently uſed, did not prejudice preaching, but further it rather. The manner was at the firſt to reade and interpret whole books before them in order, unleſſe it were on the feaſts of the Nativity, Eaſter, Pentecoſt, &c. when ſpeciall texts were wont to be choſen for the ſolemnity of thoſe times: But thoſe feaſts being paſt they returned to their accuſtomed task. And beſide the ordinary expoſition of whole books in order, it is obſerved by ſome, that they read the whole Bible from the beginning to the end within the ſpace of one yeare, ſpecially in great congregations, which were held every day, which cuſtome continued untill the yeare of Chriſt DCCCVI, or thereabouts. In thoſe frequent congregations which aſſembled every day the word was preached every day.Bucer. ad Epheſ. Baſil. ad Caeſ. Patric. ep. 289. Cypr. epiſt. 56. Zepper. De pol. eccl. lib. 2. cap. 8. Auguſt. Serm. 82. De Temp. Propter pauperes qui ad opera ſua feſtinan…, melius eſt hoc ut vobis in die craſtina reſervemus. Auguſt. Tract. 46. in Johan. Eadem lectio recitabitur. Chryſoſt. Hom. 5. ad popul. Antioch. Veſtram herì charitatem conſolata fuit. Etſi enim heri & nudius-tertius de hac vobis locutus ſum materia, &c. Et Hom. 6. Facite igitur quod & … admonui, & hodie dicam. Et Hom. 7, & 12. Et herì dixi, BENEDICTUS DEUS; & hodie hoc ipſum rurſus dicam. Auguſt. Tract. 8. in Johan. Sunt ſortè … multi qui propter ſolennitatem diei non propter audiendum ſermonem venerunt: C… ſtino qui venerint, venient audituri, &c. Chryſoſt. adverſ. Judaeos; Quamadmodum enim homines vino & potionibus dediti ſingulo quoque die ſimul ac ſurrexerunt obambulant, &c. ſic & vos quotidie, ſimul ac ſurrexeritis, curioſè perquiritis, ubinam futura ſit exhortatio, ubi ſalubris admonitio, ubi doctrina, ubi ſermo, &c. Et Hom. 13. in Gen. Quotidie tamen inopem & tenuem hanc menſam vobis proponere …. Et. Hom. 37. Hanc ob rem quotidie ſpiritualem hanc apponimus menſam, ut admonitione continuâ & multà Divinatum Scripturatum exercitatione, &c. See Hom. 41, & 54. But where the Goſpel was preached more frequent, there were ſome dayes in the week more ſpecially appointed when the people were to heare: See Chryſoſt. ad cap. 3. Joh. Hom. 24. Non enim ſingulis diebus, ſed duobus tantùm, & brev… eorum parte, ut vos labore levemus, hortamur ut orationi noſtrae aures adhibeatis. Et Socrat. l. 5. cap. 21. Clemens Conſtit. Apoſtol. lib. 2. cap. 59. Die Domini … qui dies eſt reſurrectionis, ſtudioſiùs templum Domini adite, ut Deum laudibus celebretis, &c. In quo etiam adhibeatur lectio prophetarum, evangeli praedicatio, &c. Chryſoſtom. Hom. 5. in Matth. Legem hanc nobis ſtatuamus immobilem, nec nobis tant ùm ſed conjugibus etiam liberíſque noſtris, ut unum hunc totius hebdomadis diem, quo ad audiendum concurritur, totum in eorum quae dicuntur meditatione po…mus. And a little after, Nimia enim omnino indevotio, & prorſus extrema eſt, ut qumque & ſex dies quidem in rebus carnalibus conſumentes, unum ſpiritualibus diem, unò exiguam diei partem, nolitis impendere. Auguſt. Conſeſſ. lib. 6. cap. 3. ſpeaking of Ambroſe, ſaith, & eum quidem in populo verbum veritatis rectè tractantem omni die Dominico audiebam. Et Serm. 28. De verbis Apoſt. Nunc cùm die Dominico, debito reddendi ſermonis recitaretur eadem lectio, Divinitus mihi inſpiratum eſſe credidi, ut indè tractarem. Synod. in Trull. can. 10. Oportet eos qui praeſunt eccleſiis, in omnibus quidem diebus, ſed praecipuè Dominicis, omnem clerum & populum docere. Ʋpon which words Zonaras writeth thus, Apoſtolici decreti autoritatem ſecuti Patres hoc edito canone, cùm aliis quoque tum Dominicis diebus, Epiſcopi oratione populum ad pia religionis ſtudia informari ac inſtitui jubent. Cùm enim per cos dies vacationem à laboribus nacti homines in eccleſiam conveniant, ib…que tempora Divinarum ſcripturarum auditione traducant, erit à populo longè fruct…ofior induſtria, quam in eo erudiendo ac inſtituendo iis praecipuè diebus Epiſcopus adhibuerit. And Balſamon; Epiſcopi eccleſiarum Doctores conſtituuntur, & propterea dicit canon, eis omnino neceſſe eſſe, eum cui praeſunt populum ſemper docere, & multò magìs in diebus Dominicis, in quibus omnes ferè ſolent in eccleſiis intereſſe, ut quià ſuis artificiis operibúſque ceſſent. Cocil. L emovicenſ. act. 2. Omnes ſacerdotes quibus parochia commiſſa eſt omnibus Dominicis & feſtis diebus admonere praedicando populum debeat, ſecundùm illud, ARGUE, OBSECRA, INCREPA: quia ſacerdos, ſi ſine praedicationis ſonit… incedit, interminatione Divinâ mortis reus eſt. Epiſcopus autem quos doctos viderit & ad hoc officium idoneos, non tantùm j…ſſu ſed etiam … ad tam ſublime opus incitare debet. See Concil. Arclatenſe can. 10. & Vaſenſe 2. can. 4. & others cited before. Tert. De anima, cap. 9. reckoneth up theſe things inter Dominica ſole…nia, ſc. Scripturae leguntur, aut pſalmi canuntur, aut allocutiones proſcruntur, aut petitiones delegantur. And in the congregations which aſſembled every Lords day, after the reading of the leſſons, pſalmes and evangeliſts, the word was preached conſtantly before they were diſmiſſed.
The time ſpecially appointed or taken for the ſermon was the morning,… ſerm. 43. Dom. in E…ng. … vobis, matut…â coep…mus, hora p…andii non urget. after the reading of the prophets and pſalmes and evangeliſts. In the afternoon as aſſemblies ſo ſermons were frequent;Auguſt. in pſal. 88. Re…icim…, & infecti a c…bis redit…. Ad reliqua … in matutino loquuti ſumus animum intendite. Chryſoſtom. Hom. 10. in Gen. Nu… quid tempus obfuit, dic quaeſo, ſobrius auditor etiam pranſus ſpirituali comentu dignus eſt. Chryſostom. Hom. De Lazaro, Novi fore multos, qui damnent ea quae nunc dicuntur, veluti qui novam quandam & miram conſuetudinem inveh… concion …ndi: at ego magis damnabo pravam conſuetudinem, quae nunc obtinuit. Etenim, quòd poſt ci…um ac menſam non ad ſomnum oporteat ire, nec ad cubile, ſed oporteat cibo pr…ces ac Divinarum ſcripturarum lectionem ſuccedere, manifeſtiùs declaravit ipſe Chriſtus, &c. Idem, Hom. 10. ad populum Antioch. Arbitror enim multos jam pranſos hodie adeſſe, & pulchram hanc nobis implere concionem. Et Hom. 28. Quando, quaeſo, vos dilecti meliùs feciſtis, &c. an nunc, cùm poſt menſam ad Divinas leges audiendas conveniſtis? Beatus Gauden. Tract. 4. Bis in vigiliis allocuti ſu… us charitatem veſtram. Chryſost. Hom. in dictum Apoſt. OPORTET HAERESES ESSE; Quod hodie diximus admodum ſimile & cognatum eſt ei quod hodie adhuc dicere decrevimus. Ut enim quae dicta ſunt hodie, ad reprimendam vitae deſidiam, &c. ita quae nunc dicenda, &c. and two or more ſermons were made in one and the ſame congregation, ſometimes by one, ſometimes by divers miniſters.
After the ſermon ended, followed the prayers of the congregation, as the teſtimonies before alledged plentifully confirm. Clemen. Conſtit. lib. 2. cap. 57. After the exhortation of the Preſbyter and the Biſhop, all pray unto God. Juſtin. Apol. 2. ad Anton. Then we riſe all and pray together, ſc. after the exhortation ended. Origen. Hom. 3. in Iſa. Idcirco ſurgentes oremus Deum, & Hom. 36. in Luc. Surgamus, precemúrque Deum. Chryſoſt. Hom. 50. ad cap. 14. Matth. But now it is time to conclude our ſpeech with prayer; orate igitur univerſi nobiſcum. In all which we ſee the wiſdome of the church ſo moderated the length of the Liturgie that each ordinance of God had its proper ſeaſon; that reading and prayer did not thruſt out preaching,The common people of Armenian Chriſtians in the forenoon ſtay about foure houres in the church… and in the afternoon, from two of the clock untill ſix, Job. Ave diowite. Relat. of the religion and cuſtomes of the Armenian church. nor preaching eat up prayer; that the weak were not tired and burdened, nor the ſluggiſh foſtered in their ſecuritie. And if a Liturgie be onelyonly burdenſome for length, it is not altogether to be caſt off: For the thing it ſelf is thereby juſtified as good and allowable, that which burdeneth being taken away. And it is much better to wreſtle againſt bodily tiredneſſe with ſpirituall fervour, then deprive themſelves of the comfort and profit which is to be had in the ordinances of God.
The worſhip of God by that ſtinted form whereof our queſtion is,Object. 4. is the deviſe of Antichriſt,Copy of a Letter pag. 22, 23. it being never preſcribed or uſed in the primitive churches planted by the apoſtles and recorded in ſcripture:A treatiſe of the miniſt. of Engl. p. 12. The book of common prayer taken out of the Popes Portuis, &c. H. Ainſworth, Conſiderations exam. pag. 4. But as the myſtery wrought to a greater height in declining times of the church it was received by little and little, till at laſt it came to be completely framed, ſtrictly enjoyned, and every where uſed in the papacy, as ſerving to maintein ſuperſtition and a dumbe idole-reading miniſtery,Another cauſe why we refuſe communion …, for that you … God, not as himſelf commandeth, &co. Cant. Neceſſit…e of … 78, 79 and to nouriſh people in ignorance of the nature and right uſe of prayer. The Maſſe-book is in Latine, this Liturgie-book is in Engliſh; the Maſſe-book hath all the prayers this Liturgie hath, and ſome more: other differences I know not between them. Therefore king Edward the ſixth in his letter to the Devonſhire-men, to convince them that their Liturgie was our ſervice, telleth them that it was no other but the old and the ſelf-ſame words in Engliſh which were in Latine, ſave a few things taken out, which were ſo fond that it was a ſhame to heare them in Engliſh. And king James in a ſpeech of his in Scotland ſaid, that their Engliſh Liturgie was an ill-ſaid Maſſe.Cambde…, in anno 1560. Pope Pius the fourth ſending Vincentio Parpatia Abbat of S. Saviour to Qu. Eliſabeth,Greenwood, Againſt Gifford, pag. 18 offered to confirm the Engliſh Liturgie by his authoritie, if ſhe would yield to him in ſome other things. Indeed this Liturgie pleaſed them ſo well, that for the firſt eleven years of Qu. Elizabeth Papiſts came to the Engliſh churches and ſervice, as the Lord Cook ſheweth. And when the Popes intelligencers had ſeen ſervice ſolemnly ſung and ſaid in Canterbury and London with all their pomp and proceſſion, they wondred that their maſter would be ſo unadviſed, Id. pag. 80.as to interdict a Prince or State whoſe ſervice and ceremonies ſo ſymbolized with his own. The whole form then of the church-ſervice (a few groſſe things taken out) is borrowed from the Papiſts, culled and picked out of that popiſh dung-hill, the Portuis and vile Maſſe-book. But that form of prayer by which God is worſhipped after the manner that idolaters worſhip their Gods, ſwerveth from a rule of prayer preſcribed in ſcripture,Copy of a Letter, pag. 23. Deut. 12. 3, 4. & 30. 31, 32. And this is made the firſt of the exceptions againſt the common-prayer-book, which were briefly added to in the Abbridgement, That it appointed a Liturgie which in the whole matter and form thereof is too like unto the Maſſe-book.
The main challenge in this objection (which I have ſet down more at large,Anſw. becauſe it is much inſiſted upon) againſt our communion-book is, That it was taken out of the maſſe-book. But in the manner of propounding there be divers great miſtakes, to ſay no more. It is a great fault, that they put no difference betwixt the ſubſtance of worſhip and the externall form or order of celebration. The ſubſtance of worſhip in that ſtinted form of prayer, is, That we call upon God in the mediation of Jeſus Chriſt, according to his will. Is this the deviſe of Antichriſt becauſe the form of words was taken out of the maſſe-book? Suppoſe a miniſter of the Goſpel ſhould borrow ſome expreſſions or phraſes of ſpeech from heathen authours, is his ſermon forthwith the invention or deviſe of an heathen? It is as far wide that they ſay.Can. ubi ſupr…. Not onelyonly the form of it taken from the church of Antichriſt, but ſurely the matter alſo. For the matter of our Liturgie is the reading of the ſcriptures in a known tongue, the calling upon God in the mediation of Jeſus Chriſt, and not upon angels or ſaints departed; for the living, and not for the dead: the right adminiſtration of the ſacraments for ſubſtance, and ſinging of pſalmes: are theſe the deviſes of Antichriſt? Is the adminiſtration of the Lords ſupper in both kinds in remembrance of Chriſts death and paſſion, who by one oblation of himſelf once offered hath made a full perfect and ſufficient oblation and ſatisfaction for the ſins of the whole world;… is this taken from the church of Antichriſt? Theſe imputations are not ſo groſſe, as their reaſons weak upon which they are built. If our ſtinted Liturgy be the deviſe of Antichriſt becauſe it is not preſcribed by the apoſtles or recorded in ſcripture, then every ſtinted Liturgie muſt fall under the ſame cenſure;Greenw. Againſt Gifford, pag. 28. Read prayers were deviſed by Antichriſt. An apologie or defenſe of ſuch true chriſtians, &c. for none other is preſcribed in ſcripture, or recorded by the apoſtles: And ſo either every ſtinted Liturgie is part of that myſtery of iniquitie which began to work in the apoſtles dayes, or our Liturgy is not Antichriſtian becauſe it was not preſcribed or uſed in the primitive churches planted by the apoſtles. If it was received by little and little till at laſt it came to be completely framed,a poſit. pag. 67. then the firſt beginning of it was no more from Antichriſt then was the beginning of other Liturgies.The worſhipping of God by read prayer is part of the worſhip of Antichriſt, uſed and ca… joyned in the Papacie, &c. Antichriſt ſitteth in the Temple of God; and antichriſtianiſme is a filthy and lothſome leproſie which by degrees did infect the pure worſhip of God: If therefore our Liturgie was ſowred in after-times with that old leaven, it might be pure and free in its firſt originall. Is it for matter taken from the church of Antichriſt becauſe it was culled and picked out of the popiſh dunghill, Cann. ibid.the popiſh and vile maſſe-book full of all abominations? A Treat. of Miniſt. of Engl. pag. 3…Who knoweth not that many pretious truths may be culled and picked out of the maſſe-book?H. Ainſworth Conſiderat. examined, p. …. Good gold may have ſome droſſe; and amongſt an heap of droſſe it is poſſible to find ſome good gold. A true mans goods may be found in a thieves den or cave; and the goods of the church in the poſſeſſion of Antichriſt. Antichriſt hath either by violence broken in upon, or by ſecret inſinuation, before his cunning was ſpied, gotten the rich treaſures of the church into his hand, which the right heirs may lawfully require and take back again, not as borrowed from him, but as due to them. I ſcarce know how a man ſhould more honour Antichriſt or wrong the true church of God, then to grant that all the good things that Antichriſt doth uſurp do of right belong unto him and are borrowed from him: For they are the rich legacies which Chriſt hath bequeathed unto his church, to whom properly they pertein. The matter then of our ſtinted form may be from God, and proper to the church, though picked and culled out of the Maſſe-book. If therefore our ſtinted Liturgie be Antichriſtian, it is ſo either in reſpect of the matter or of the form. Not of the matter: for that which properly belonged to Antichriſt, the ſoul and groſſe errours, are purged out. Not of the form: for order and phraſe of ſpeech is not properly Antichriſtian; of which more hereafter. The Papiſts cannot ſincerely approve our publick ſervice but they muſt condemn and deteſt their own; their prayers in an unknown tongue, their praying to ſaints departed, much more to feigned ſaints, their receiving in one kind, their unbloudy ſacrifice, their reall preſence, their ſatisfaction for veniall ſinnes, and temporall puniſhment of mortall ſinnes, their blotting out of the ſecond commandment, or at leaſt confounding it with the firſt, with others the like. And if for the firſt eleven yeares of Qu. Eliſabeth the Papiſts came to our churches and ſervice, what can we think but that the hand of the Lord was with us at that time for good, when without diviſion we ſought him, and he was pleaſed ſo to honour us, that our adverſaries ſhould at leaſt feignedly ſubmit themſelves.Miſſ…m audire dicitur qui liturgiam auſcultat. Miſſis tenere eſt e… cleſiaſticos conventus agere. Hence miſſ…rum ſolennia celebrare, Grat. De Conſecrat. diſt. 1. can. 12. & 50. auditis miſſarum ſolennibus, &c. & 54. ex Concil. Tol 4 can. 12. Ambroſ. epiſt. 35. l. 5. Concil. Mil… vit. can. 12. See Gentillet. Exam. Concil. Trident. lib. 4. ſeſſ. 22. The Lord grant all eſtates and conditions wiſely to conſider the true cauſe why they are fallen from our aſſemblies ſince that time and hardned in their perverſeneſſe every day more and more. But to come to the thing it ſelf objected, to wit, That our book of common prayer is wholly taken out of the Maſſe-book, we are here to note that the Maſſe in former times did ſignifie the worſhip of God, which conſiſted in publick prayers, thanksgivings, confeſſion of faith; ſinging of pſalmes, reading and interpretation of the holy ſcriptures, and receiving the ſacrament of the Lords ſupper: and ſo the ancient Maſſe and Liturgie were the ſame. But now the Romane Maſſe is put for the unbloudy ſacrifice of the body of Chriſt which the prieſt doth offer up for the quick and dead: And in this ſenſe the word is to be taken when they ſay our ſervice-book is taken out of the Maſſe-book.Bellarm. De Miſſa, lib. 1. c. 1 Tertullian, Cyprian, Origen, Lactantiu…, Hierome, Auguſtine never uſed the word MASSE, Jewel, Againſt Hard. art. 1. div. 5. M… Gifford ſaith there were Liturgies in the church before Antichriſt was lifted up into his throne (which I will not deny.) I would have all men underſtand, that I do not go about to prove the church no church that hath a Liturgie, Greenwood, ubi …prà, p. 28. But it ſhould rather be ſaid, that the Maſſe was in time added to our communion-book, and by the purging out of the Maſſe it is reſtored to its former puritie. Popery is as a ſcab or leproſie that cleaveth to the church; and the Maſſe an abomination annexed to the Liturgie. Before ever the Maſſe was heard of in the world, or began to be hatched, there were ſtinted Liturgies in the church for ſubſtance much-what the ſame with ours; and theſe at firſt more pure, after ſtained with more corruption, as the times grew worſe and worſe. The Eaſtern churches (as it ſhould ſeem) had their ſtinted Liturgies firſt, and the Weſtern borrowed many things from them: but as the times declined they brought in more and more droſſe into the church untill the canon of the Maſſe was completely framed.See …ivet, Crit. ſacr. ſpecim. l. 1. cap. 3. & l. 4. The ancient Liturgies attributed to James, Baſil, Chryſoſtom, &c. are counterfeit, as our Divines have largely proved, and the Papiſts cannot deny: But divers things conteined in thoſe Liturgies were in uſe in the primitive church without queſtion.Col. cenſure. pag. 10. Jewel Againſt Hard. art. 1. div. 5. In the primitive times they had their appointed leſſons out of the Law, and the Prophets, and the Pſalmes, and the Evangeliſts; their ſtinted prayers and forms of celebration with ſome variety,Gratian. Decret. diſt. 15. cap. 3. Bell. De Miſſa, l. …. cap. 17, & 20. Polydor. Virg. De inventor. ver. l 5. cap. 10. See Gentillet. Exam. Concil. Tr…d. l. 4 ſeſſ. 22. but in ſubſtance all one in a manner. This is evident, if we compare the genuine writings of the Fathers with thoſe counterfeit Liturgies before mentioned; whereof ſome particular inſtances are given in the chapter following. The ſtinted forms at firſt were more brief, afterwards they were enlarged, and (as often it falleth out) by enlargement corrupted and defiled. Corruption by this means as a diſeaſe cleaving to the Liturgie,Traſat. ad … 3. in B…er…i…r. Rom. Ex … potiſſi…m ſcriptura & prob…t…s … con…ectum. …. l. 1. …ap. 1. §. 4. it is neceſſary it ſhould be corrected, and thereby recovered to its firſt integrity or foundneſſe. Thus Cardinal Quignonius by the commandment of Clement the ſeventh ſo changed the Romane Breviarie that for a great part it was more like the Engliſh book of prayers than the Romane Breviarie. And the Engliſh Liturgie gathered according to the module of the Ancients, the pureſt of them, is not a collection out of the Maſſe-book, but a refining of that Liturgie which heretofore had been ſtained with the Maſſe. And if thoſe things were unjuſtly added to the Liturgie, they might be and were juſtly caſt out. If it was wholly taken out of the Maſſe-book, I ſhould deſire further to know how the Maſſe-book came to have thoſe things in which are found in the book of Common prayers, ſound and holy for matter, and directly contrary to Antichriſtianiſme. If theſe things were in the book before, then all things therein were not of Antichriſt, but he had uſurped them; and it is lawfull for the true man to lay claim to his goods whereever he find them. If they were not in the Maſſe-book, then all things are not taken out of it, but ſomethings reſtored out of purer Antiquity, which the man of ſinne had wickedly expunged.See Act. & Mon. vol. 3. pag. 1631. Of Dr Taylours teſtimony concerning our ſervice-book. Mr Decrings teſtimony is well known. The miniſters of Lincoln never judged the uſe of the Book unlawfull, never thought it lawfull to ſeparate from the prayers of the congregation, never refuſed to uſe the book, though in ſome things they deſired to be excuſed. The churches of God have been evermore taught to prize and eſteem theſe main and fundamentall truths and ordinances of worſhip at an higher rate then that ſome petty diſlike of this or that in the externall form, when the matter is ſound and good, ſhould cauſe Separation. The concluſion in brief is, That our Service-book is not a tranſlation of the Maſſe, but a reſtitution of the ancient Liturgie, wherein ſundry prayers are inſerted, uſed by the Fathers, agreeable to the ſcriptures.
Cauſeleſſe ſeparation from the externall communion with any true church of Chriſt, is the ſinne of ſchiſme. But to ſeparate from the prayers of the congregation ſimply becauſe a ſtinted form is uſed, is cauſeleſſe ſeparation from the externall communion of the church. Weigh all the reaſons brought to prove it lawfull, and they will be found too light. If we look to our guide and captain, Chriſt doth not goe before us therein. Dare any man affirm that they be not met together in the name of Chriſt, or that he is not preſent in the midſt of them that joyn together in a ſtinted Liturgie? Is there any duty publick or private which God requireth of people holding communion together in ordinances of worſhip which may not be performed of each to other when a ſtinted form of prayer is uſed without Separation? But by that unwarrantable courſe of voluntary ſeparation they make an unlawfull rent in the church, deprive themſelves of the comfort of Gods ordinances, weaken the faith of many, cauſe diviſions among brethren, and advantage the adverſaries of true religion.