A Short View of the Prelatical Church of England 2, Chapter 8
CHAP. VIII. Three Motives.
HAving thus clearly evinced by ſo many Reaſons, as a cloud of witneſſes, the unlawfulneſs of the Lyturgie; for the expunging whereof we ſhall adde ſome more Motives in the cloſure: Let us now humbly crave your Honours favour, that according to the juſtneſs of our deſires, and the truth of the Reaſons alledged, you would be pleaſed for the love that you bear and owe to the Lord Jeſus, to the purity of his worſhip, to the thriving of our bodies, ſouls, and eſtate, to the turning away of Gods judgements, mediate and immediate, to your gaining of honour above all your Predeceſſors, to the chearing of the hearts of Gods People, the daunting of the enemies, and the making our Jeruſalem the praiſe of the world;Matt. 15.13. by all theſe, and many more, we again and again intreat you, to pluck up that Plant of the Service-book, which God never ſet. O how the Prelatical Prieſts grumble, when they hear of this place! and as the wicked Manichees abuſed this place, in applying it againſt the Law of God; ſo we have had woful experience, how the Hierarchical Crue, endeavour with tooth and nail, & therein worſe than the Manichees, to ſupplant Gods Law; of whom we might juſtly ſay with the Prophet, they have almoſt undone thy Law; the Worſhip of God is a prime and precious piece, the ultimate end (as a Divine ſaith) of all ſacred performances, Alſteed.though the edification of man be the end ſubordinate; pure it is, and ſhould be like God himſelf; yea, it is called the fear of God, Pſal. 15.10.in regard of that reverend awe that ſhould be upon men, when they are in divine duties; when Jacob awaked from the Viſion, it is ſaid, he was afraid, and ſaid, How dreadful is this place? Iſa. 29.13this is none other but the houſe of God, and the gate of Heaven, by which is meant,Gen. 28.15. the houſe of God where the Saints are aſſembled, whoſe fear ſhould be as Jacobs, not a ſlaviſh fear, nor an Idolatrous fear, but a filial fear, not daring to preſent to their Father in worſhip, what he hath not planted & commanded. Bernard deſcants very ſweetly upon this, terribilis plane locus, dignus omni reverentia, &c. 6 Serm. Pſal 57.a terrible place indeed (ſaith the Father) not meaning the ſtone wals, but the preſence of God in the Aſſembly, where the faithful inhabit, the Angels frequent, and God himſelf dwelleth. How curious was Moſes, the man of God, in the matter and manner of Gods worſhip,Exod. 10 26. that he would neither have horn nor hoof, over or under the Commandement that was the ground of his punctuality, from which he would not go one hairs breadth: and wherein we intreat your Honours to follow him to the full.
Caleb is ſaid to follow God; We will go and ſacrifice unto the Lord our God, as he ſhall ſay unto us; Can it be ſo ſaid of the Service-book? No ſure, it is no ſacrifice of a ſweet ſmell. Let any man that feareth God, tell us ingenuouſly,Rev 8.3, 4. if he believeth that Chriſt, the Golden Cenſer, ſtanding at the golden Altar, will receive the Lyturgie prayers, and perſume them with the odours of his merits, preſent them to the Father; ſurely we have no ground for it,Rom. 7.2 7. becauſe (as aforeſaid) they are not according to the will of his Father. Yea, Chriſt ſeems to threaten out of his own mouth the contrary, in Pſal. 16. which is meant Chriſt, he ſpeaking of, and threatning their Idolatrous ſervice, he tells them plainly, he will not pour out their oblations, that is, he will not be a Mediator to their ſervices; and ſurely this is no acceptable ſervice; it is no beaten oyl for the Lamp (though Mr. Wommock pleaſed to ſtile it ſo) it is not ſure that pure oyl, Zach. 4.3, 4.out of the two olives, into the golden Lamp, that lightens the Sanctuary; but it is rather Train Oyl, and ſcarce ſo good that fouls the houſe, & darkneth the light; and for its meſſages to heaven, which he mentioneth in his Epiſtle, we have made a good Plea (as we conceive) for the contrary, let him diſprove it if he can; For the whole Book, though it concern them with whom he dealeth in it; yet becauſe it gliſters as if there were metal in it, we may lay it a little to the teſt. The Epiſtle hath two heads; in the former he maintaineth ſet Prayer in general; in the latter he endeavoureth to juſtifie the ſet Prayers of the Liturgy in particular: In both theſe the expreſſions be ſmooth, and the Palliations ſtretched to the furtheſt; but it may be ſaid without offence of both, foreign, too neat, but nothing uſeful. The head of ſet Prayer we have not touched yet, till we come to anſwer ſome Objections; but we cannot but wonder at Mr.Epiſt. p. 7 Wommocks incogitancy, to father a ſet Form of Prayer upon Timothy, terming it, the firſt furniture that he provided for the Houſe of God: a ſtrange Poſition, and as unſoundly grounded from St. Pauls direction. (Surely the Jeſuites would bluſh at it) or at leaſt it might be one of John of Crage his obſervations, from theſe words, I exhort not that you pray, as he gloſſeth,1 Tim. 2.1. but that Prayers be made for all men. Made (ſaith he) i.e. ſet-prayers. This is like John of Garlando's tricks, that did what he could to ſpoyl the Text with the Gloſs: It is like a Sorboniſts miſ-expoſition of that place, Exod. 29.39. Thou ſhalt preſent one Lamb; the word Ghaſah ſignifieth to make, which he and the Romaniſts apply to the words of Inſtitution, Hoc facite, make this a ſacrifice; which as Galaſius obſerveth, is a very ridiculous piece. Doth any man think, that this was either Paul his intention, or Timothy his practice? No ſure, it is a groſs miſtake of the word foreign, which doth not ſignifie a ſet form of Prayer, exhibited, but as the learned in the tongue obſerve,Paſor. it ſignifieth preces fundere, to pour out prayers by the help and guidance of the Spirit, proved by the comparing of other places, where the ſame word is uſed: Again, the Spirit is ſaid to make requeſt for us;Luk. 5.33. Phil. 1.4. Rom. 8.26. dare any man gloſſe it by making a ſet Form of Prayer for us? No ſure, but the meaning is, He cauſeth us to make requeſt. To be brief, let us ſee how to unty this knot; If Paul in theſe words preſcribed a ſet Form, and Timothy made it the furniture of Gods Houſe, then ſuch a Form ſhould be found; and all the Prayers enjoyned by Paul, ſhould be ſet Forms, becauſe he enjoyns no other Prayer here, than he doth otherwhere in other words, ſignifying to Pray, as foreign, and foreign, both ſignifying to pray, Luk. 22.33. 1 Cor. 14.15. and many other places: but to aſſume, firſt, no pattern is to be found: ſecondly, to affirm that all Pauls Preſcriptions of Prayer were for ſet Forms, were a very groſſe and abſurd falſhood.
Ergo, ſo is the ground whence it ariſeth.
He might as well have ſaid, When Chriſt promiſed to Pray for Peter, that he promiſed to make a ſet Form of Prayer for him:Luk. 22.33. for the words in both places are ſynonima: but enough of this, which is beſides our purpoſe.
Now let us view as briefly as we can,Epi. p. 15 Goſpel for firſt Sunday in Lent, p. 12. what he ſaith for the Liturgie in particular: He confeſſeth it to be the Daughter of a Romane Catholick, that is well, and ſo doth Dr. Boyce: the Novellists ſay (ſaith he) that our Communion-book is nothing elſe but the Roman Miſſal and Portuis thruſt out of Latine into Engliſh, which the Doctor contradicts not, for he could not. Why, ſaith Doctor Hall, out of antient Models, not Romane? Yea, why ſhould the Child be beaten for the Parent (ſaith Mr. Wommock?) For Anſwer, If the Child be as like the Parent in Nature and Properties, as hath been proved, as an Egge is like to an Egge: then there is room for neither in Gods Worſhip, but both Mother and Child, like Hagar and Iſhmael, muſt out of doors: for the Parallels of Sabbath, Sun, and other things, wherewith he would palliate, they are not Homogenial, or of like nature; for nothing can make them clean in Gods Worſhip, being mans device and worſhip ſtill.
Again, The maintenance of theſe ſhreaddy and ſcrappy Prayers, from gadding of the Soul, is but a gadding Argument. p. 28.29.We have ſpoken of the ground of ſhort and ſappy E…aculations upon other ground,Epi. 121. and nothing like the fooliſh Patches of the Maſſe-book. Auſtin tells us of the many Prayers that the Iſraelites made in the Egyptian furnace, and that they were ſhort Ejaculations; but they would have continued them, but for their burthens: but men are forced to break off here, where there is no burthen, but the Service-book it ſelf.
Again,p. 33. he hath a Plea from the Leprous houſe, wherein we are very willing to joyn iſſues with him; he confeſſeth that the old Roman Liturgie was like a Leprous houſe, the Plague was ſpread in it; but now it is pitched, ſcraped, plaiſtered, with well-tempered (or rather untempered) mortan, he ſhould have ſaid, that upon the deepeſt ſearch, no corruption can appear; and therefore to be judged Clean by the Law; but there he goeth too far, and farther (we conceive) than moſt of the Prelates would do in a cold mood; yea, herein he is contradictory to himſelf, for he acknowledgeth ſcars and defects in it: And in his laſt Page of the Survey of the Parallels, p. 34.he joyns in evidence with the Author, in the diſcovery of Errors, and ſueth for Juſtice: but if the Leproſie break out again,p. 33. then no affection of our Communion may lodge it.
Now, to apply, As the houſe infected was utterly to be demoliſhed, and the rubbiſh and ruines thereof to be carried forth into an unclean place: The Leproſie of the Maſſe he grants to be this fretting Leproſie, the pieces we have (though we have them not all) are the very ſame in another tongue.Levi. 14.43, 44, 45. The Leproſie, of whoſe matter, manner, & contagious effects, we have fully proved; and the butthen of Ceremonies therein contained, and preſſed on mens Conſciences, to have been, and to be ſtill, abominable Idols. Then it will follow, that all the water and induſtry of the world cannot cleanſe it, no more then the skin of a Black-more, or the ſpots of a Leopard, which God can only change, but will not do with matters or means of ſtrange Worſhip; then, as rubbiſh they are to be eaſt out into an unclean place: Mark an unclean place, not the meaneſt clean place allowed it, much leſſe the Sanctuary of God. Ainſw.Upon this place a learned Author obſerveth, That we are taught by this ſevere Judgement, to abandon all ſin; but more particularly, to aboliſh all Idolatry, and Inſtruments, and Implements of Idolatry.
Citing that place which might ſerve to clear this Point, if there were no more; Ye ſhall alſo defile the Covering of the graven Images, and the Ornaments of my molten Images, &c. Thou ſhalt caſt them away a… a menſtruous cloth; thou ſhalt ſay unto it, Get thee hence. Upon the paſſages of the Appendix we ſhall touch when we anſwer the Objections: As for the Parallel which he vieweth, the Author will make it good.
Sect. We proceed then, under your Honours favour, to outſuit againſt the Liturgy; without Controverſie, it is the garment ſpotted with the fleſh, condemned by the Apoſtle Jude; Verſ 23. 1 Theſ. 5 22.which ſome expound by that of the Apoſtle, to be an abſtaining from appearance of evil; and ſo indeed, this were enough to aboliſh the Book. The beſt Expoſitors apply the place againſt the Carnal Rites and Idolatrous Ceremonies, deviſed by men in Gods worſhip; which, if the Papiſts were cleared (ſaith one) from the groſſeſt of their Idolatry and Paganiſm, would condemne them; and will not the retainment and maintenance exceedingly condemne us, that profeſs we are come out of Babel? To theſe Rites and Ceremonies, ſaith the ſame Author, as to that ſpotted Profeſſion of Popery, Dr. Willetwe ſhould not conform our ſelves, neither in uſe nor opinion, but decline in all things, the very ſhadow and ſhew of them. What can be ſaid more emphatically to the purpoſe? As God is to be admired in the leaſt of his Creatures as well as in the greateſt, (ſaith a Father) Ita mente, Chriſto dedita, &c. Hier. Ep. Nepotian.So a mind devoted to Chriſt, doth as well take heed of ſmall faults as of great, eſpecially in Gods worſhip. The Hypocritical and Idolatrous Jewes are not only rebuked and threatned for eating of Swines fleſh, contrary to the Law; but alſo, that the Broth was found in their veſſels. Auſtin comparing the ten Plagues of Egypt, Iſa. 65.4.with the ten Commandements, tells us, that the turning of the water into blood, Queſt. 4.5 doth ſignifie the corrupting of divine worſhip by humane and carnal Inventions of fleſh and blood. The Service-book and Ceremonies being ſuch, we have grounds to deſire, and your Honours to grant (as we conceive) ejectionem firmam, againſt them both. Sarah by Gods appointment, wills Abraham to caſt out Hagar and Iſhmael, the Bond-woman and her Son; Gen 21, 10.and why the Mother with the Son, for it ſeems ſhe offended not? Yes, it ſeemeth (as the Learned do obſerve) ſhe was as Abetter of her Sons evil: ſo the Service-book and the Prelates, the Cup and the Cover, the Mother and the Son, ſhould be caſt out together: That Riddle of the Snow and the Water may well be applyed to them:
Mater me genuit, mater quoque gignitur ex me.
My Mother brought forth me, and is brought forth by me: That proud Hierarchical humor in Auſtin the firſt, brought in the Lyturgy, and that Lyturgy hath brought out, and hath kept up to this day the Hierarchy: If Chriſt be King of, and in his Church, in a more glorious and eminential way (as who dare deny it in word) though too many do deny it in deed; then conſequently, without all controverſie, he muſt appoint his own Officers, Government, and Service. Now, there is nothing more inculcated, and laid home in the Book of God, than Chriſts Kingly Office, to which all are ſubject, and it is ſubject to none: We will but cite ſome few places of many,Pſal. 2.6. I have ſet, or anoynted (ſaith God) my King upon Zion, the mountain of my Holineſs, by which he meaneth his Church. Whence a learned godly Miniſter delivered within theſe few dayes, that as Chriſt ſet up his Church, ſo it is his to provide for it; To appoint, and no others, Offices, and Officers, and all religious Service or Worſhip, to which we are only to ſubmit, and to none others. Another Teſtimony from the Prophet Eſay ſhall ſuffice,Eſay 9.6 Ʋnto us a child is born, and a ſon is given, and the government ſhall be upon his ſhoulders, and his Name ſhall be called Wonderful, &c. now, if God never took off this government from Chriſt his ſhoulders, nor Chriſt never gave it up, nor all the powers of heaven, earth, and hell, be able to ſhake it; then firſt it muſt follow (as the Spirit ſpeaketh) that of the encreaſe of his government there muſt be no end. Verſ. 7.Secondly, it is every way as good by conſequence, That he will have no Service or Worſhip, but of his own Appointment. Porphyrius, who was a great Necromancer, (as Euſebius witneſſeth) doth tell us among other things,Lib. 5. de Praep. Evang. c. 6. That the Devils themſelves (whom he calls Gods) ſignifie unto their eſpecial ſervants, the Magitians, Quibus rebus, &c. with what things they are made to appear, what is to be offered unto them; what dayes they ſhould chooſe, and what ſignes and Images they ſhould make: Lib. 1. de Civit. Dei. c. 16Which Aſſertion Auſtin confirmeth, Non potuit niſi ipſis primis docentibus diſci quid quiſque illorum appetat, vel quid exhorreat; it could never be learned but by their Teaching (meaning the Devils) what every one of them deſireth, and what they abhor: Since the Devil then loves to be Gods Ape in every thing, and his higheſt Menial ſervants account it nothing but reaſon, that he ſhould preſcribe Orders in his own Houſe, and appoint what Service and Ceremonies therein as he pleaſeth; ſhall not the King of kings, and Lord of lords, and only he, appoint how, and by what means he will be ſerved in his own Houſe; this is the reaſon why the Service of God is called foreign, reaſonable ſervice, for ſo we tranſlate it, which might be more emphatically rendered, ſincere ſervice, unmixed ſervice, according to the Word; for ſo the Original Word ſignifieth, as the Apoſtle Peter calls the word, foreign,1 Epiſt. c. 2.2. the ſincere milk of the Word. Now, to draw to an end, we are forced in the bulk, to exceed our intention; We crave leave further of your Honors, to bind our Deſires with Three ſtrong Motives, for effecting of the Work, namely, from Example or Pattern for doing of it, from danger, if it be not done, and from the univerſal Covenant, binding every one in his place to the doing of it.