The Vindication of Liturgies Proved No Vindication, Title page – Dedication
The VINDICATION of Liturgies, Lately Publiſhed by Dr. FALKNER, PROVED NO VINDICATION OF THE Lawfulneſs, Uſefulneſs and Antiquity of SET-FORMS of Publick Miniſterial Prayer, to be Generally uſed by, or Impoſed on all Miniſters; And conſequently … Anſwer to a Book, Intituled, A Reaſonable Account why ſome Pious Nonconformiſts judge it ſinful, for them to perform their Miniſterial Acts in by the Preſcribed Forms of others.
Wherein with an Anſwer to what Dr. Falkner hath ſaid in the Book aforeſaid, the Original Principles are diſcovered, from whence the different apprehenſions of men in this Point ariſe.
By the Author of the Reaſonable Account, and Supplement to it.
Prov. 18.7. He that is firſt in his own cauſe, ſeemeth juſt; but his neighbour cometh, and ſearcheth him.
LONDON, Printed for Benjamin Alſop, at the Angel and Bible in the Poultrey. 1681.
To thoſe Honourable Knights, Citizens & Burgeſſes, Who Are, or Shall be Choſen, To Repreſent the Commons of England, In the Next Aſſembly of PARLIAMENT.
1. BEfore you (moſt Renowned Patriots) we moſt humbly ſpread our Cauſe (to whom ſhould the Commons of England make their Applications, but to thoſe whom they have choſen, to repreſent them in their Circumſtances of Diſtreſs and Grief? Eſpecially when their moſt Gracious Soveraign, hath ſo often declared, the Benignity of his Royal Nature to them, and readineſs to joyn in any Act or Acts declarative or confirmative of it; and when the moſt Noble Lords in the years 1672 and 1673; together with the Commons, (then aſſembled) had gone ſo far as to our Relief in the Cauſe, as …ey did, notwithſtanding which the mutability of your Honourable Houſe ſeems to require a new Application to your Honours. How far we have applied our ſelves to the Reverend Biſhops, will appear to your Honours by the Account of the Proceedings of the Commiſſioners of both Perſwaſions, appointed by his Sacred Majeſty, &c. Printed 1661; and ſeveral other overtures. That the caſe was the ſame then that is by us now pleaded for, will appear to your Honours by that Printed Account, p. 5. in their 7 Propoſal expreſſed in theſe words:
That the Gift of Prayer, being one ſpecial Qualification for the work of the Miniſtry beſtowed by Chriſt, in order to the Edification of his Church, to be exerciſed for the profit and and benefit thereof, according to its various and Emergent neceſſities; It is deſired that there may be no ſuch Impoſition of the Liturgy as that the exerciſe of that Gift be thereby totally excluded, in any part of Publick Worship. And that the Commiſſioners on the other ſide ſo apprehended, appears by their Anſwer then to this Propoſal p. 35. where they replyed, This makes the Liturgy void, which is very true as to Univerſal uſe, and Impoſition, but not otherwiſe.
2. Nor is this Opinion, a Novel Opinion, or the liberty deſired, a Novel Requeſt: It appears by the Book called, The Troubles of Frankford, that it is older than our Reformation by Q. Elizabeth, and coaevous in England with the firſt hours of Reformation; much older, in the Churches of Suitzerland (the oldeſt Reformed Proteſtant Churches.) The Opinion and Practice of the Waldenſes and Bohemians (whoſe Churches I do not call Reformed, but look upon them as continuing in their Integrity and ſucceeding in the Primitive Doctrine and Practice of the Church in a great meaſure, whilſt other parts of the World were in their Apoſtacy for more than a thouſand years together) None ever ſhewed us any Liturgy of Prayers they had, nor do they mention any in their accounts which by their Deputies they in gave both of their Faith and Practice to Luther an Oecolampadius, which are extant in Sc…lt…tus's Annales Evang. That the practice we deſire is the ſame with that in Scotland, New England, Holland is not to be denyed.
3. The perſons (moſt Renowned Patriots, on whoſe behalf we deſire it, are neither few n…r inconſiderable. Two thouſand Miniſters were turned out 1662. Some are dead, but poſſibly, not a much leſſer number are ſprang up either in the Miniſtry, or Candidates for it: Of thoſe let men ſay what they pleaſe, there will not be found a tenth part, that can think it lawful to perform their Miniſterial Acts in Publick Solemn Prayer by the Preſcribed Forms of other Men. And Dr. Falkner in his Epiſtle tells the World, That the Genius of that party is much ſet againſt them, and in their Practice, they reject them almoſt generally with ſome eagerneſs; which is very true, and ſo appeareth, in that the far greater part of them can neither (upon eighteen years Trial) be perſwaded that it is lawful for them to hear them, nor yet by any ſort of Cudgells be Cudgelled into ſuch a Belief or Practice, tho I muſt profeſs my ſelf of another mind, and in that am my ſelf a Diſſenter from I believe 9 parts of ten of our Diſſenters, whom yet I love and honour (I take in both Miniſters and People unto my Account.) Nor are they Inconſiderable, conſidered, as to their Intellectuals or Morals, or Quality in the World, or uſefulneſs to our Engliſh world; which muſt be owned, and will readily be (I am ſure) by your Honours, who are the Eyes of the Nation, ſeeing in every corner of it, and …ng able better to judge of Numbers and Qualities of Perſons, than we, that ſit in our Studies, or any that take an Account from Regiſters, &c.
4. Nor are they invaluable, or the worſt ſort of men for Morality, and which is much higher True Piety and Godlineſs. Of late years your Honours have had many of them brought before you in your publick Seſſions, and Aſſizes. Might not you ſay to thoſe that brought them, as the Town Clerk of Epheſus once ſaid, Acts 19.37. You have brought hither theſe men, that are no Robbers of Churches, nor Blaſphemers of God. I may add further, no Murtherers, no Adulterers, no Drunkards, no Profane, or falſe Swearers, no Perjured Perſons, no Robbers by the High way, onelyonly accuſed of Queſtions about a Law, not profitable to men, nor neceſſary for the glory of God. A Law which is but the Will of King and Parliament, whoſe Will hath been ſince ſufficiently declared (tho not yet in that formality) that it ſhould not be ſo rigorouſly purſued, nor ever was, that it ſhould be exdecuted duplicate page duplicate page in that manner and with thoſe circumſtances that it hath been. For their Religion, let it be judged from what your Honours have obſerved, in their behaviour both in Religious Duties, and as to t…r Civil converſe with men. For their Religious▪ Converſation, let it be obſerved, Whether the generality of them, when they are in Gods Publick Worſhip, are they, who when they ſhould be joyning with the Miniſter in putting up Prayers (whether he be praying by Forms or no) have their Eyes up and down, here and there; are whiſpering and talking to thoſe that are next them, it may be ſleeping; or rather be not thoſe who (natural infirmities allowing it) do ſtand up or kneel, keep their Eyes ſhut, or fixed upon God, and (ſo far as man can judge) mind what they are about, with all Indication of Reverence and Godly fear? Whether they be the Perſons that talk, or ſleep out Sermons, or that hear the word of God (ſo far as men can judge) with trembling? Not that none but they do ſo, my concern is not to diſcourſe of others, but for them. Whether they generally be not a People againſt all Idols and Idolatry, that dread to uſe the name of God idly, or to ſwear by it or by any Creatures Prophanely? Whether they be thoſe that prophane the Sabbath, by unneceſſary Journyings, or Labours, or Recreation, and do not ordinarily ſpend it in the publick and private Duties of Gods Worſhip? For their behaviour towards men, Are they generally the Sons and Daughters of this age, that dare curſe their Fathers and Mothers, and reproach the Womb that bare them? Are they Murtherers, Thieves, Adulterers, Fornicators, Perjured Perſons? Do they not generally make Conſcience to Owe nothing to any, but to love one another, to deal juſtly with men? I will not ſpeak for every Individual (Chriſt had a Judas in his Flock.) Nor do I reflect on any others; I know there are many that are no Diſſenters, who are Pious towards God, Righteous towards Men. I would only have theſe on both ſides made one. What have their worſt Enemies to Object, but diſobedience to an Humane Law in matter of Divine Worſhip, wherein they do in all ſincerity profeſs they cannot do, or omit the thing commanded or, forbidden without ſinning againſt God. In the mean time your Honours ſee their bittereſt Enemies can diſobey Laws againſt Pluralities and Non-reſidents. Others of them can diſobey Laws againſt Drunkenneſs, Swearing, Curſing Adulteries, &c. and not ſee the beams in their own eyes, tho they cannot but ſay theſe Laws, are againſt things plainly, and ſyllabically forbidden in the Word of God. And indeed none lives on either ſide but violates ſome Humane Laws. Nemo ſine crimine vivit. Optimus ille qui minimis urgetur, ſaid an Heathen Poet, and truly without doubt.
5. Nor (moſt Honoured Patriots!) are the Arguments of thoſe who are charged as diſobedient (as to this very point of Prayer) invaluable, nor can any mans confidences make them appear ſo to your Reaſonable and Generous Souls. It is not ſo evident as ſome Infallibles of our age would make it, That the Holy Spirit of God, hath not or may not have a ſpecial and immediate influence upon Pious Miniſters Souls, as to their words in Prayer, as well as upon Gods Peoples words in Confeſſion, or Miniſters words in Preaching (both which the Scripture aſſerts) which ought not to be excluded in that Prayer where words are to be uſed. Nor is it certain that words are not an Eſſential Part of all Miniſterial Prayer, and theſe or theſe words an Eſſential part of this or that Prayer: Nor that any Superior can direct an Eſſential Part of Gods Worſhip: nor that in an Act of Worſhip, where God hath left any thing to Miniſters or Peoples Liberty, that they may do this or that, any Superiors can determine them to one part againſt the other: Nor many things more in the following ſheets, which are inlarged upon. Some parts of ſome of theſe Queſtions may appear clear to ſome, the other part to others. But this will conclude the things in themſelves not to be plainly and clearly lawful: Your Honours abhor an Infallible Judge boaſted of by the Papiſts, let it not be pretended to in the Tents of Proteſtants. Nor one Infallible perſon ſuffered to triumph over others, in the near concerns of Divine Worſhip. In things neceſſary for all by a Divine Law, we humbly allow it the Kings and your Honours duty to command us: But if they appear not ſuch upon plain evidence to our Superiors, we beſeech their Pardon, if we ſay, They cannot with any ſecurity to themſelves from the Divine Law, enjoyn them to, or inforce them from thoſe who judge them ſinful in Divine Worſhip.
6. And as it is not poſſible, that any Divine Rule ſhould be produced to make ſuch a thing as this neceſſary to be brought into, or continued in Publick Worſhip: So theſe two laſt years have given abundant Evidence that it is not Expedient to tye all men to the uſe of them. We are ſure your Honours will grant, from the Inſtances of the Songs of Thanksgiving Recorded in Scripture, both thoſe of Moſes and Miriam and Deborah, and David, and from the Prayers in Scripture, of Solomon, David, Jehoſaphat, Hezekiah, Ezra, &c. That when Perſons are under Signal Providences, whether of Deliverances or Diſtreſs, or in reſpect of ſome general Sin, the Servants of God, have not thought it ſufficient in Publick Prayer, To give thanks in general words for all Mercies and Preſervations, but to tell him of his particular wondrous works; to recognize him, the Author of this, or that Salvation: To confeſs and bewail thoſe particular Sins, if they be the Sins of the generality of the People: To put up Petitions ſuited to thoſe particular diſtreſſes the Church or State is in. This is plain in all Scripture: And where it is not done, God is eminently reſtrained in his Glory; our duty is eminently neglected: We are ſure God within theſe two years hath made England as remarkable a Stage of Provividence as ever any Nation in the World was made. We have been in moſt eminent diſtreſſes, and have had moſt eminent deliverances: Both of them concerning the whole Nation, and all that in the Nation can be dear to every good man. The life of our Soveraign, the life of our Religion, The life of our Ancient Government, The lives of ſeveral of our Noblemen, multitudes of our Gentry, and many thouſands of our Commonalty. Plots upon Plots have been diſcovered, — Uno Succiſo Pullulat alter. We have had to deal with an Hydra. Now we humbly refer it to your Honours to judge, what particular Homage, either of Prayer or Praiſe, God hath had, relating to theſe diſtreſſes in all our particular Congregations: And whether the limiting all Miniſters to Old Forms of Prayer, hath not been the cauſe of this High Omiſſion? The Practice of our Miniſters ſatisfied as to Confirmity is two-fold. Some take themſelves obliged, not only (as all are) in the Desk to add nothing to the Forms. But in their Pulpits to keep to the Bidding of Prayer in the Canon; or at leaſt to Preface their Sermons with half a dozen lines taken out of ſome Collect, and conclude them with either Gloria patri, &c. or that excellent Collect our Vindicator tells us of, Grant we beſeech Almighty God, &c. thoſe (and theſe are not a few) could never put up one Prayer (except upon 11 April 1679, for which were indeed good and particular Forms made) for any deliverance, nor yet offer up one Publick Thanksgiving. Others there are, who conceive that though the Statute gives them in the letter of it, no further liberty, yet the continual Practice of our Church, not control'd by any Law, hath otherwiſe expounded the Statute. I doubt not but in many of their Congregations, Prayer and Praiſe, as to theſe Providences, hath not been reſtrained from the Almighty. But your Honours know what is truth in the Affair, more than any private Perſon can; and who knows not, that the particular Emergencies, reſpecting ſeveral Congregations, and the Members of them, are ſuch, as had need of Forms to be made every week, to have them comprehenſive of all juſt matter, of Prayer and Praiſe for that Congregation.
7. Nor finally, are the Sufferings of Multitudes, both of Miniſters and People things invaluable, not to look back further, than the manifeſtation of His Majeſties and the Parliaments good will, for Diſſenters liberty, Anno 1672, and 1673. (though it was not formally perfected by an Act.) It would fill a Volume to tell your Honours, how many and how great the Sufferings of good men have been ſince that time; all have been bottomed in this, (or at leaſt moſt of them) that the moſt of the Sufferers have not thought it lawful, either to perform their Miniſterial Acts in Prayer, by the preſcribed Forms of others, or to hear ſuch a Miniſtration; and therefore Miniſters, who thought themſelves obliged to Preach, have been conſtrained to do it in private, and People, who could not ſatisfie themſelves without hearing ſomewhere, have been inforced to hear in Private Meetings. Hence both Miniſters and People, have been moſt wofully purſued in Eccleſiaſtical Courts, at Aſſizes, and Seſſions; ſome, to the loſs of two Thirds of their Eſtates; ſome, to Impriſonment for ſix Years together; ſome one way, and to one degree; others in another way, to another degree. Some more legally in Courts, where ſome have been found to defend a righteous Cauſe: Others more illegally, they have had doors broken open, their Goods taken away to great Values, when ſome (Miniſters) have been 20 Miles off at that time, when they were ſworn to preach at Meetings. Others (private Perſons) at great diſtances from home, or ſick in their Beds, yet have not been able to remedy themſelves. But it were infinite to run into Particulars, we doubt not but your Honours have ſeen and heard enough, as if ſome men had deſigned to leave none to whom the King and Parliament ſhould ſhew any mercy. All this while the Papiſts (ſcarce one of whoſe Names we heard of in any Courts) were hatching their moſt Helliſh Deſigns againſt the Life of the King, our Religion and Government; ſince which time their Deſigns have broken out, and been made manifeſt to our Engliſh World: and certainly the madneſs of ſome Proteſtants (to ſpeak no worſe) and their apparent inclinations to more charity for Papiſts, than Proteſtants (whoſe very Name ſome of theſe men do not like; Catholicks, they ſay, pleaſeth them better: it is eaſie to be judged they do but keep the Epithet within their teeth for a while) layeth an high obligation on all true Engliſhmen to unite all Proteſtants, that we be not made a common Prey.
8. Yet did we ask of your Honours to take away all Liturgies, our deſire might be more liable to Exception, (why ſhould we preſcribe to others Conſciences?) Nor did they in 1641. it was the Act of a Parliament, in which not the Tenth part were either Presbyterians or Independents. They only deſire the leaving it at liberty, as in moſt, if not in all other Reformed Churches. Nor are they ambitious of Biſhopricks, Deanaries, Prebendaries; they can truly ſay, Nolumus Epiſcopari, let the King give theſe things to whom he pleaſeth. Let us but have Bread, and a liberty to Preach the Goſpel without the wounding of our Conſciences.
9. Now may the Great God of Peace, grant an happy underſtanding betwixt His moſt Excellent Majeſty and Your Honours. May the King live, and live for ever, and the Parliament be as a ſheaf of Arrows in His Hand, to ſtrike through the loins of all thoſe who have ill-will to Him, to the Reformed Religion, or Ancient Government of this Nation. And may Your Honours have the glory of cauſing your Baniſhed to return, and being called, The Repairers of our Breaches, The Reſtorers of our waſte places to be inhabited. So ſhall all Poſterity call you bleſſed,
And your Petitioners ever humbly pray, &c.