Answer to a Book, Part 16
XVI. VponUpon the Ordinance against the Common-Prayer Book.
VVHAT to think of Liturgies, both the sense of Scripture, and Apostolicall practice would have taught him better, then his human reasonings and conjectures: Nevertheless what weight they have, let us consider. If it be no newes to have all innovations usherd in with the name of Reformation, sure it is less news to have all reformation censur'd and oppos'd under the name of innovation; by those who beeing exalted in high place above thir merit, fear all change though of things never so ill or so unwisely settl'd. So hardly can the dotage of those that dwell upon Antiquitie allow present times any share of godliness or wisdom.
The removing of Liturgie he traduces to be don onelyonly as a thing plausible to the People; whose rejection of it he lik'ns with small reverence to the crucifying of our Saviour; next that it was don to please those men who gloried in their extemporary vein, meaning the Ministers. For whom it will be best to answer, as was answer'd for the man born blind, They are of age let them speak for themselves; not how they came blind, but whether it were Liturgie that held them tongueti'd.
For the matter contain'd in that Book we need no better witness then King Edward the sixth, who to the Cornish Rebels confesses it was no other then the old Mass-Book don into English, all but some few words that were expung'd. And by this argument which King Edward so promptly had to use against that irreligious Rabble, we may be assur'd it was the carnal fear of those Divines and Polititians that model'd the Liturgie no furder off from the old Mass, least by too great an alteration they should incense the people, and be destitute of the same shifts to fly to, which they had taught the young King.
For the manner of using sett formes, there is no doubt but that, wholesom matter, and good desires rightly conceav'd in the heart, wholesom words will follow of themselves. Neither can any true Christian find a reason why Liturgie should be at all admitted, a prescription not impos'd or practis'd by those first Founders of the Church, who alone had that autority: Without whose precept or example, how constantly the Priest puts on his Gown and Surplice, so constantly doth his praier put on a servile yoak of Liturgie. This is evident, that they who use no set formes of prayer, have words from thir affections; while others are to seek affections fit and proportionable to a certain doss of prepar'd words; which as they are not rigorously forbidd to any mans privat infirmity, so to imprison and confine by force, into a Pinfold of sett words, those two most unimprisonable things, our Prayers that Divine Spirit of utterance that moves thē, is a tyranny that would have longer hands then those Giants who threatn'd bondage to Heav'n. What we may doe in the same forme of words is not so much the question, as whether Liturgie may be forc'd, as he forc'd it. It is true that we pray to the same God, must we therfore always use the same words? Let us then use but one word, because we pray to one God We profess the same truths, but the Liturgie comprehends not all truths: wee read the same Scriptures; but never read that all those Sacred expressions, all benefit and use of Scripture, as to public prayer, should be deny'd us, except what was barreld up in a Common-praier Book with many mixtures of thir own, and which is worse, without salt. But suppose them savoury words and unmix'd, suppose them Manna it self, yet if they shall be hoarded up and enjoynd us, while God every morning raines down new expressions into our hearts, in stead of being fit to use, they will be found like reserv'd Manna, rather to breed wormes and stink. Wee have the same duties upon us and feele the same wants; yet not alwayes the same, nor at all times alike; but with variety of Circumstances, which ask varietie of words. Wherof God hath giv'n us plenty; not to use so copiously upon all other occasions, and so niggardly to him alone in our devotions. As if Christians were now in a wors famin of words fitt for praier, then was of food at the seige of Jerusalem, when perhaps the Priests being to remove the shew bread, as was accustom'd, were compell'd every Sabbath day, for want of other Loaves, to bring again still the same. If the Lords Prayer had bin the warrant or the pattern of set Liturgies, as is heer affirm'd, why was neither that Prayer, nor any other sett forme ever after us'd, or so much as mention'd by the Apostles, much less commended to our use? Why was thir care wanting in a thing so usefull to the Church? So full of danger and contention to be left undon by them to other mens Penning, of whose autority we could not be so certain? Why was this forgott'n by them who declare that they have reveal'd to us the whole Counsel of God; who as he left our affections to be guided by his sanctifying spirit, so did he likewise our words to be put into us without our premeditation; not onelyonly those cautious words to be us'd before Gentiles and Tyrants, but much more those filial words, of which we have so frequent use in our access with freedom of speech to the Throne of Grace. Which to lay aside for other outward dictates of men, were to injure him and his perfet Gift, who is the spirit, and the giver of our abilitie to pray; as if his ministration were incomplete, and that to whom he gave affections, he did not also afford utterance to make his Gift of prayer a perfet Gift, to them especially whose office in the Church is to pray publicly.
And although the gift were onelyonly natural, yet voluntary prayers are less subject to formal and superficial tempers then sett formes: For in those, at least for words & matter, he who prays, must consult first wth his heart; which in likelyhood may stirr up his affections; in these, having both words and matter readie made to his lips, which is anough to make up the outward act of prayer, his affections grow lazy, and com not up easilie at the call of words not thir own; the prayer also having less intercours and sympathy with a heart wherin it was not conceav'd, saves it self the labour of so long a journey downward, and flying up in hast on the specious wings of formalitie, if it fall not back again headlong, in stead of a prayer which was expected, presents God with a sett of stale and empty words.
No doubt but ostentation and formalitie may taint the best duties: we are not therfore to leave duties for no duties, and to turne prayer into a kind of Lurrey. Cannot unpremeditated babling be rebuk'd, and restraind in whom we find they are, but the spirit of God must be forbidd'n in all men? But it is the custom of bad men and Hypocrits to take advantage at the least abuse of good things, that under that covert they may remove the goodness of those things, rather then the abuse. And how unknowingly, how weakly is the using of sett forms attributed here to constancy, as if it were constancie in the Cuckoo to be alwaies in the same liturgie.
Much less can it be lawfull that an Englisht Mass-Book, compos'd for ought we know, by men neither lerned, nor godly, should justle out, or at any time deprive us the exercise of that Heav'nly gift, which God by special promise powrs out daily upon his Church, that is to say, the spirit of Prayer. Wherof to help those many infirmities, which he reck'ns up, rudeness, impertinencie, flatness, and the like, we have a remedy of Gods finding out, which is not Liturgie, but his own free spirit. Though we know not what to pray as we ought, yet he with sighs unutterable by any words, much less by a stinted Liturgie, dwelling in us makes intercession for us, according to the mind and will of God, both in privat, and in the performance of all Ecclesiastical duties. For it is his promise also, that where two or three gather'd together in his name shall agree to ask him any thing, it shall be granted; for he is there in the midst of them. If then ancient Churches to remedie the infirmities of prayer, or rather the infections of Arian and Pelagian Heresies, neglecting that ordain'd and promis'd help of the spirit, betook them, almost four hundred yeares after Christ, to Liturgie thir own invention, wee are not to imitate them, nor to distrust God in the removal of that Truant help to our Devotion, which by him never was appointed. And what is said of Liturgie is said also of Directory, if it be impos'd: although to forbidd the Service Book there be much more reason, as being of it self superstitious, offensive, and indeed, though Englisht, yet still the Mass-Book: and public places ought to be provided of such▪ as need not the help of Liturgies or Directories continually, but are supported with Ministerial gifts answerable to thir Calling.
Lastly that the Common-Prayer Book was rejected because it prayd so oft for him, he had no reason to Object: for what large and laborious Prayers were made for him in the Pulpits, if he never heard, tis doubtful they were never heard in Heav'n. Wee might now have expected that his own following Prayer should add much credit to sett Forms; but on the contrary we find the same imperfections in it, as in most before, which he lays heer upon Extemporal. Nor doth he ask of God to be directed whether Liturgies be lawful, but presumes, and in a manner would perswade him that they be so; praying that the Church and he may never want them. What could be prayd wors extempore? unless he mean by wanting, that they may never need them.