Vindication of the Ancient Liturgy of the Church of England, Chapter 3
CHAP. III.
HAving thus paſt through the Ordinance and the Preface, and in the view of the Ordinance ſtated and ſetled aright the compariſon betwixt the Liturgie and the Directory, and demonſtrated the no-neceſſity, but plain unreaſonableneſſe of the change, and ſo by the way inſiſted on moſt of the defects of the Directory, which are the ſpeciall matter of accuſation we proſeſſe to find in it, I ſhall account it a Superfluous importunity to proceed to a review of the whole body of it, which makes up the bulk of that Book, but inſtead of inſiſting on the faults and infirm parts of it (ſuch are, the prohibition of adoration toward any place, p. 10. that is of all adoration, while we have bodies about us for that muſt be toward ſome place; the interdicting of all parts of … …ochryphal Books, p. 12. which yet the Ancient Church avowed to be read for the directing of manners, though not as rule of Faith, the frequent motion of the Covenant in the directions for Prayer, once as a ſpeciall mercy of God, p. 17. which is the greateſt curſe could befall this Kingdome, and a great occaſion, if not Authour of all the reſt, which are now upon it, then as a means of a ſtrict and religious Ʋnion, p. 21. which is rather an engagement of an irreligious War; then as a precious band that men muſt pray that it never be broken, p. 21. which is in effect to pray, that they may never repent, but continue in Rebellion for ever. Then as a mercy again, p. 37. as if this Covenant were the greateſt treaſure we ever enjoyed. Then the praying for the Armies by Land and Sea, p. 38. with that addition [for the defence of King & Parliament, and Kingdome] as reſolving now to put that cheat upon God himſelf, which they have uſed to their Fellow Subjects, that of fighting againſt the King for the defence of him, (Beloved be not deceived, God is not mocked:) Then affirming that the Fonts were ſuperſtitiouſly placed in time of Popery, & therefore the Child muſt now be baptized in ſome other place, p. 40. while yet they ſhew not any ground of that accuſation, nor ever will be able to do. Then that the cuſtoms of kneeling & praying by, & towards the dead, is ſuperſtitious, p. 73. which literally it were, (Superſtitum cultus) if it were praying to them, but now is far enough from that guilt. And laſtly, that the Lords day is commanded in the Scripture to be kept holy, p, 85. the ſanctification of which we acknowledge to be grounded in the Scripture, and inſtituted by the Apoſtles, but not commanded in the Scripture, by any revealed precept. (The firſt that we meet with to this purpoſe, is that of Ignatius, Epiſt. ad Magneſ. foreign, Let us therefore Sabbatize no longer; Let every Chriſtian celebrate the Lords day, which ſaying of an Apoſtolick writer being added to the mention of the Lords day in the New Teſtament is a great argument of the Apoſtolick inſtitution of that day, which the univerſall practice of the Church ever ſince doth ſufficiently confirm unto us, and we are content and ſatisfied with that authority, although it doth not offer to ſhew us any command in the Scripture for it. And then you may pleaſe to obſerve, that the ſame Ignatius, within a page before that place, foreciting for the obſerving of the Lords day, hath a command for Common Prayer, and I conceive for ſome ſet Form, I ſhall give you the words, foreign, Let all meet together to the ſame, whether action or place in Prayer, Let there be one Common Prayer, one mind, &c. and Cle…. S…rom. l. …Alex. to the ſame purpoſe, the Altar which we have here on Earth, is the company of thoſe that dedicate themſelves to Prayers, as having foreign a common voice, and one mind, which cannot well be, unleſſe there be ſome common Form by all agreed on.) Inſtead I ſay of preſſing theſe or the like frailties upon this work, which will argue the Compoſers of it to be men and fallible. I ſhall rather deſire to expreſſe and evidence my charity (and my endeavour to read it without any prejudice) by adding my opinion, that there be ſome things ſaid in it (by way of direction for the matter of Prayer, and courſe of Preaching) which agree with wholſome doctrine, and may tend to edification, and I ſhall not rob thoſe of that approbation which is due to them, nor conceive our Cauſe to need ſuch p…eviſh means to ſuſtain it; Being not thereby obliged to quarrel at the Directory abſolutely as a Book, but onelyonly as it ſupplants the Liturgie (which if it had a thouſand more excellencies in it then it hath, it would not be fit to do.) And being willing to give others an example of peaceableneſſe, and of a reſolution to make no more quarrels then are neceſſary, and therefore contributing my part of the endeavour to conclude this one aſſoon as is poſſible. And the rather becauſe it is in a matter, which (if without detriment to the Church, and the Souls of men, the Book might be univerſally received, and ſo the experiment could be made) would I am confident within very few years aſſoon as the pleaſure of the change and the novelty were over, prove it's own largeſt confutation, confeſſe it's own wants & faults; and ſo all but mad men ſee the errour, and require the reſtitution of Liturgie again. This I ſpeak upon a ſerious obſervation and pondering of the tempers of men, and the ſo mutable habits of their minds, which as they are foreign, eaſily changed from good to evil, ſo are they (which is the difference of men from lap…ſt Angels) foreign, eaſily reduced alſo to their former ſtate again, when reaſon comes to them in the cool of the day, when the heat of the kindneſſe is paſt, and a ſa…iety haſtning in its ſtead, or if it prove not ſo well, yet falling from one change to another, & never coming to ſtability. How poſſible this may prove in this particular, I ſhall now evidence no farther, then by the parallel vehement diſlikes, that the Presbyteriall Government hath already met with among other of our reforming Spirits, very liberally expreſt in many Pamphlets which we have lately received from London, but in none more fully then in the Epiſtle to the Book entituled, John Baptist: firſt charging the Presbyteriant (who formerly exclaimed againſt Epiſc…pacy for ſtinking the ſpirit) that they began to take upon them to eſtabliſh a Dagon in his throne, in ſtinking the whole worſhip of the God of Heaven, &c. and in plain words without mi…cing or diſſembling, that they had rather the French King, nay the great Turk ſhould rule over them, then theſe, The onelyonly uſe which I would now make of theſe experiments is this, to admire that bleſſed excellent Chriſtian grace of obedience (and contentment with our preſent lot, whatſoever it be, that brings not any neceſſity of ſinning on us.) I mean, to commend to all in matters of indifference, (or where Scripture hath not given any immediate rule, but left us to obey thoſe who are ſet over us) that happy choice of ſubmitting, rather then letting looſe our appetites, of obeying, then preſcribing; A duty, which beſides the very great eaſe it brings withit, hath much of vertue in it, and will be abundant reward to it ſelf here on Earth, and yet have a mighty arrear remaining to be paid to it in Heaven hereafter; which when it is heartily conſidered, it will be a thing of ſome difficulty to invent or feign a heavier affliction to the meek & quiet ſpirit, a more enſuaring peice of treachery to the Chriſtian Soul, (I am ſure to his Eſtate, and temporall proſperity) then that of contrary irreconciliable commands, which is now the caſe, and muſt alwayes be when Ordinances undertake to ſuperſede Laws, when the inferior, but over-ſwaying power, adventures to check the Superiour. Of which ſubject I have temptation to annex a full tyde of thoughts, would it not prove too much a foreign, and be moſt ſure to be ſo eſteemed by them to whom this addreſſe is now tendred. The good Lord of Heaven and Earth encline our hearts to keep that Law of his foreign. Epheſ. 6. 2. which is a prime Commandment, and that with a promiſe of ſecular Peace and abundance annext (if not confined) to it.
To conclude therefore, and ſumme up all in a word, we have diſcover'd by this brief ſurvey, the reſonableneſſe of this act of Gods providence, in permitting our Liturgy to be thus defamed, though in all reaſon the Liturgy it ſelf deſerve not that fate, the no-inconveniences ſo much as pretended to ariſe from our Liturgy, to which the Directory is not much more liable, the no-objection from the Word of God againſt the whole or any part of it produced, or offered by you, the no-manner of the leaſt or looſeſt kind of neceſſity to aboliſh it, the perfect juſtifiableneſſe, and withall uſefulneſſe of ſet Forms above extemporary effuſions, the very many particulars of eminent benefit to the Church, and of authority in it, preſerved in our Liturgy, but in the Directory totally omitted, and that in the deſpight of all Statutes both of K. Edward, and Q. Elizabeth, by which the Reformation of this Church is establiſht among us, and I truſt ſhall ſtill continue, notwithſtanding the oppoſition of thoſe who pretended kindneſſe, but now run riot againſt this Reformation; we have ſhew'd you alſo the true grounds of our anceſtours rejoycing in our Liturgy, inſtead of the partiall imperfect account given of that buſineſſe by your Preface, the wonderfull prosperity of this Church under it, contrary to the pretended ſad experience, &c. and withall we have made it clear, that all the exceptions here propoſed againſt the Liturgy, are perfectly vain and cauſleſſe; as that it hath prov'd an offence, &c. the ordinary crime charg'd on thoſe actions that are liable to no other, and ſo that offence without a cauſe; that this offence hath been by the length of the Service, which will onelyonly offend the prophane, and withall, is as obſervable in your Service; by the many unprofitable burthenſome Ceremonies, which have been ſhewed neither to be many, nor unprofitable, nor burthenſome; by the diſquieting of Conſciences, i. e. onelyonly of the unquiet; by depriving them of the Ordinance, i. e. thoſe who would rather looſe the Sacrament, then receive it kneeling, or reverently; that the offence was extended to the reformed Churches abroad alſo, and yet for that no one proof offered, nor Church named that was ſo offended: and if there were, yet ſtill this ſupposed offenſiveneſſe, no juſt plea for any thing but Reformation. So alſo that by means of the Liturgy, many were debarred of the exerciſe of their Miniſtery, the ſuggeſtion for the moſt part a meer calumny, and that which was true in it, ready to be retorted upon theſe Reformers: that the Prelates have labour'd to raiſe the eſtimation of the Liturgy too high, yet that no higher then you would the value of your Directory, to have it the rule for the manner of publick worſhip, or if they did, this is the fault of thoſe Prelates, not of the Liturgy; who yet were ſaid but to have labour'd it neither, not to have effected it; and even that labour or deſire of theirs, to have amounted no higher then Calvin's letter to the Protectour would avow; that this hath been to the justling out of Preaching, which is rather a ſpeciall help to it, and preſcribes it, and allows it its proper place, but hath oft the ill luck to be turn'd out by Preaching; that it hath been made no better then an Idol, which if it be a fault in the Liturgy, is as farre more chargeable on the hearing of Sermons that the people pleaſe themſelves in their preſence, and lip-labour in that ſervice; an uncharitable judging of mens hearts, and a crime to which your Directory makes men as lyable as the Liturgy; that our Liturgy is a compliance with Papiſts, and ſo a means to confirm them in their Idolatry, &c. whereas it complies with them in nothing that is Idolatrous, &c. and by complying with them, where they do with antiquity and truth, it is more apt to convince them of their errors, and by charity to invite, then by defiance; that it makes an idle Miniſtery; which ſure the Directory will not unmake, being as fit for that turn, either by forming and conning the Prayer there delineated, or by depending on preſent conceptions, as the Liturgie can be; that it hinders the gift of Prayer, which if it ſignifie the elocution, or conception of words in Prayer, is not peculiar to the Miniſter, and for any thing elſe, hindring it no more then the Directory doth; that the continuance of it would be matter of endleſſe ſtrifes &c. which ſure 'tis more reaſonable to think of an introduction of a new way of Service, then the retaining of the old; that there be many other weighty conſiderations, and many particulars in the book, on which this condemnation is grounded, and yet not one of theſe mention'd, but kept to boil in their own breaſts, if there be any, or which is more likely, falſely here pretended to inflame the reckoning; that they are not mov'd to this by any love of novelty, and yet do that which is moſt novell; that they intend not to diſparage the Reformers, and yet do that which is moſt to their diſparagement; that they do this to anſwer Gods providence, which never call'd them to this work, to ſatisfie their own Conſcience, which if Erroneous, muſt not thus be ſatisfied; to ſatisfie the expectation of other Churches which expect it not, or if they did, might rather conform to us and ſatisfie us; and the deſires of many of the godly at home, whoſe pietie is no aſſurance that their deſires are reaſonable, and yet are not known to have expreſt any ſuch deſires; that they may give teſtimony of their endeavours for uniformity, whereas with other Churches, there is no ſuch neceſſity of conforming in ſuch matters, and within our ſelves, nothing is ſo contrary to uniformity, as this endeavour. And laſtly, we have learnt from them, a rule by which they pretend to form their Directory, the agreeableneſſe to the Word of God, and Chriſtian prudence, and are moſt confident to juſtifie our Liturgy by that rule, againſt all Diſputers in the World; And having now over and above all this, a plain confeſſion under their own hands, in their Supply of Prayer, to juſtifie all that we pretend to, and ſo being ſaved the pains of any farther ſuperfluous confutation, we ſhall leave it to the judgement of any rationall Lay-man in the New Aſſembly, to judge betwixt us and his fellow Members; whoſe pretenſions are moſt moderate in this matter, whoſe moſt like Chriſtian, thoſe that are to reſcue and preſerve, or thoſe which to deſtroy. Thus in the Councell of Nice, holden before Constantine and Helena, in a controverſie of great importance, Craton and Zenoſius, not onelyonly Lay-men, but Heathens were appointed Judges or Arbitratours, onelyonly on this ground, becauſe Craton a Philoſopher would not poſſeſſe any worldly goods, and Zenoſimus in time of his Conſulſhip, De concil. l. 2. c. 6.never received Preſent from any, ſaith Jacoboſius: thus alſo Eutropius a Pagan Philoſopher, was choſen umpire between Orig…n and the Marcionites, it being ſuppoſed, that ſuch an one was as fit to underſtand their ſeverall claims, and judge according to Allegations and proofs as any; And if we fall or miſc…ry before ſuch an Ariſtarch…s, I ſhall then reſolve, that a Covenant may waſt a ſoul, (even drive the man into the field with Nebuchadnezar) deprive it of thoſe foreign common principles of diſcourſe, (by which, till it be debauched, it is foreign, able in ſome meaſure, to judge of truth, propoſed and debated before it) and then I ſhall hope for more candor in the buſineſſe from an intelligent heathen, then from him. My onelyonly appeal in that caſe ſhall be to Heaven, that the hoſt of Angels, may by the Lord of that Hoſt be appointed, to guard and aſſiſt that cauſe, and thoſe Armies whoſe pretentions in this, and all other particulars, are moſt righteous, and moſt acceptable in his ſight.
Do not erre my beloved Brethren.
Now the Lord of all mercies, and God of love and Peace, grant us to be like minded in all things, that we may joyn with one heart, and tongue, to praiſe him, and worſhip him, to bleſſe him, and to magnifie him for ever.
FINIS.
End of the text · Henry Hammond, Vindication of the Ancient Liturgy of the Church of England (1660)