Defense of Non-Conformity, Part 3 · Section 7
SECT. VII. Of the Terms of Communion imposed by the Church, and First of the Liturgy.
THe Reverend Author is now at last, Sect. 26. come to that which I reckon the main plea for our withdrawing from the Communion of the Church of England; to wit, the Terms of Communion, that she imposeth on all that shall partake with her in the Ordinances of God, which we count unlawful, and therefore cannot submit to them; the Church imposeth them so, as none are permitted to joyn with her who forbear them; and ther…fore we cannot partake without them. This putteth us on a necessity of forbearing Communion with her; and the necessity of Worshipping God, doth not suffer us to live without the Ordinances, and thence resulteth a necessity of keeping sep…rate meetings, which our Brethren blame us for, and we blame them for for…ing us to it against our will. If these Terms of Communion, upon due examination prove lawful, we refuse not the blame of separation, which we think as g…eat as they do; but if they prove unlawful, then doth the blame lie at their door, who impose them. Yea, unbyassed men will say, that if the things be but indifferent, and of no necessity, the Imposers cannot justifie the imposing of them, when so sad inconvenience followeth upon them.
Sect. 2. These Terms of Communion in particular are, the constant use of the Liturgy, and the Ceremonies; which are the Cross in Baptism, Kneeling in the act of receiving the Lord's Supper, and observing of Holy-days, that God hath not appointed. …her Ceremonies they have, which we also dislike; but because they are not imposed as Terms of Communion, we do not here mention them. What is to be said of Godfathers, and …odmothers, in Baptism, we shall in its place examine. The Doctor excuseth himself from saying any thing about the Litu…y, because it hath la…ely been so very well defended by a Divine of this Church, ci…eing on his Margin, Dr. Fal…oner's Vindication of Liturgies, and I for the like cause forbear this debate, or answering Dr. Falkoner, that having been exceeding well done, Anno 1681. by the Learned G. F. in his Questions between the Conformist and Nonconformist, truly stated, and briefly discussed; which the Doctor if he had pleased to read the Writings on both sides (the neglect of which he blameth us for) might have taken notice of before his Third Edition came out, 1682. But beside that, neither Doctor Falkoner, nor any other, hath answered what hath been said against the Liturgy, and the use of it, in the Anatomy of the Service-Book, Interest of words in prayer, Smectyminis, Jerubbaal's necessity of Reformation, and other pieces, to which I refer the Reader for satisfaction in this point. Although I have made some Collections on this subject, yet so much being said by others; and neither the Doctor (nor any other) being ple…sed to Answer it; I also shall wave this Controversie. Only hinting a few of the chief grounds of our Scruple in this matter, because the Dr. p. 332, 333. chargeth his Answerers with pretending to scruple, without giving reason for their Scruples.
Sect. 3. We do not simply, nor generally condemn Forms of Prayer; they may be used when that work cannot be tollerably performed without them; neither do we condemn joyning in such a way of praying even when the man that chuseth that way might and ought to do otherwise: Neither do we scruple joyning in the use of the Liturgy, meerly because it is imposed by Authority. I know we are misrepresented in all these. But 1. We condemn using of set Forms of Prayer, either in private, or publick, without such necessity, as that duty cannot be tollerably performed without that help. 2. We think it unlawful for the Church, or any other, to impose on the Ministers of the Gospel the use of a set Form of Praying, where there is not absolute necessity. 3. We think in the present case of the Church, there is no such absolute necessity of that imposition, seeing Ministers may be had, who are tollerably gifted for their Work: And seeing it is Christ's Institution that none but such should be in the Ministery; and seeing any Escapes, or Indecencies that can be observed in a Ministers Administrations, are to be Corrected by the Discipline of the Church; which is Christ's way, not by imposing a Liturgy, which is Mans way. 4. We think it unlawful for Ministers, who are tollerably gifted for their Work, (and if they be not such, in the judgment of the Church, they should lay aside that Work, and betake themselves to other Callings.) To submit to such Impositions, or to use such Forms of Prayer. 5. What is said of Forms of Prayers, let it be also understood of Forms of Preaching, Administration of Sacraments, and Exhortations at them, and of other parts of the Service of God: Here we may rationally except Forms of singing praise unto God, and that on two Grounds. 1. The Scripture hath furnished the Church with such Forms for all cases of a Soul, and of the Church, in the Book of Psalms, which is not done in Prayer, and other Admin…strations. So that these Forms are not humane, as other Forms must be… 2. The Gift of composing Spiritual Songs, fit to be sung in the Church, is not to be expected that it should be Commonly given to the Pastors of the Church, as the Gifts of Preaching and Praying are given. 6. We think it unlawful for people to joyn in Worshipping God, by a frame of Service, not instituted, nor warranted in the Word of God; both as to the matter, and as to the manner of it. 7. The English Service Book is such a frame of Service as is not warranted, nor instituted in the Word; and so it is unlawful for us to joyn in Worshipping God by it.
Sect. 4. If we can give good reason for the 2d, 4th, 6th, and 7th, of these Assertions, sufficient ground will appear for our scrupling the use of the Liturgy, imposed as one of the Terms of our Communion with the Church of England. For the First of these, That Men may not impose set Forms on Gifted Ministers. Arguments for this are, 1. There is no warrant for such practice; if there be, it must be either Christ's Command, or his Permission, or the necessity of it: The first nor second is not alledged, because no such thing can be proved from the Word. Nor the third, for such a necessity is contrary to our supposition, that the men, so imposed on, are gifted. If it be said, the best gifted may slip into unfit expressions. Reply, This unfitness is either tolerable, and so no necessity can arise from that hazard; or into…erable, and then it is to be cured by Christ's means, Church Discipline, not by the invention of man. 2. No such imposition, nor usage was ever heard of in the Apostolick Church, nor in the Primitive Church for 300 years and more; and yet there were Ministers subject to Infirmities, as Men now are; and the Worship of God was by them fitly managed. May not the means of securing Worship from abuse, serve us that served them? Or will we be wiser and m…re wary than they? That there was any Forms used or imposed in the Apostles times, we need not prove, the Lord's Prayer is no Instance to the contrary, it cannot be made appear, that ever it was intended to be a form of words, or used as such. And for the Primitive times, it is evident that when Constantine would help his Souldiers, newly come out of Heathenism, with a Form he behoved to get some composed, which needed not, had they then been in the Church. Justin Martyr, Apol. 2. p. 98. Edition. Paris. giving account of their publick Exercises on the Lord's day; to wit, reading Scripture, Exhortation, Prayer, Singing, Administration of the Lord's Supper, he saith, foreign. That is, the Minister sendeth up Prayers and Thanksgivings, as he is able; then not by Book, but his Ability as the Lord furnished him. Tertullian, Apol. c. 30. saith, They prayed in their Assemblies, sine monitore, quum de pectore; and in his Book de Oratiore, he sheweth that there are many things to be asked according to every ones occasions; the Lord's Prayer being laid as a Foundation: where the true use of the Lord's prayer (note that by the way) is hinted; to wit, to be a Directory, not a Form. Socrates Hist. Eccles. lib. 5. c. 21. which is wholly spent in shewing what diversity of usages was in the Primitive times, in divers places; and how little weight was laid on uniformity (the great Argument for the Common-prayer) hath these words, foreign. that is generally and every where, in all Religions, in Prayer, there are not two to be found that agree in one; which surely must be meant of Agreement in the same words.
Sect. 5. A third Argument for this is, such imposing doth thwart one great design of Prayer in publick, which is to lay out before the Lord all the several cases of the people, or the Church; their sins, and wants; which do so vary, that no Book can suit them all; I am sure ours doth not. If it be answer…d, th…s design may be answered by leaving a liberty to Minist…rs sometimes, as af…er Sermon … use their gifts. I reply, that this L…berty doth frustrate the design of set prayer, which is to prevent venting of error, and indecency, is not that hazard in permitting prayer after Sermon, as well as at other times: Wherefore either this imposing must shut out all Prayer; or it is a needless thing, and so unlawful in the Church. Argument 4. Imposing set Forms on the Ministers of the Gospel, is a restraining, if not making void the Charismata, the Gifts of the Spirit that the Lord hath furnished his Ministers with, for the benefit of the Church. For clearing and confirming this Argument, I offer these Considerations. 1. The Lord hath furnished his Church with Gifts that are needful for her edification. There was a large pouring out of the Spirit at first, Act. 2. 1. and tho' that degree and manner, and some of the uses of it, be ceased; yet the thing it self shall never cease, Isa. 59. 21. for without the Gifts of the Spirit, the Church could not subsist, 1 Cor. 12. 3. It is by the Holy Ghost that we must profess Christ, preach him, pray in his Name, &c. Hence Christ sent the Spirit in his own room, when he left off to manage the Affairs of the Church in his person, as he had done on earth in the days of his humiliation; and the Spirit is on this account called by the Ancients Vicarius Christs. 2. The Gifts of the Spirit are particularly given to the Ministers of the Gospel, for assisting them to manage their work for the Churches advantage: For these Gifts are mentioned with reference to them, and their work, and the fruit of their work; as is clear, Eph. 4. 8, 11, 12. 1 Cor. 12. 28. with 1.—having discussed of diversity of Gifts, the Apostle there sheweth to whom especially they are given. 3. The ordinary Ministers of the Gospel, have their interest in these Gifts, and a share of them (tho' differently) as well as the extraordinary: For both sorts are mentioned in both the places last cited.
Sect. 6. 4. The Spirit is given to Ministers, and people; as for other supplies, so to assist them in right managing the work of Prayer; and that not only to assist as to the manner of praying, or praying Graces, and Affections; but as to the matter of Prayer, to furnish the mind with fit and pertinent P…tions, Rom. 8. 26. The Spirit not only helpeth our Infirmities by making intercession with Groans, but on account that we know not what to Pray for as we ought. The Spirit also giveth utterance, Act. 2. 4. 1 Cor. 1. 5. 5. It is the will of Jesus Christ, that his Ministers should make use of the Gifts that he hath given for their proper ends; to wit, the Edification of the Church, that they should pray for them, improve them, and use them; yea, lean to the help of the Spirit, not to the Book for helping their Infirmities. This is clear from, Rom. 12. 6. 2 Tim. 1. 6. Ministers must give account to their Master, of the Use and Improvement of their Gifts: this is clear, not only from the Parable Mat. 25. 19. Tho' Theologica Parabolica is said not to be Argumentativa; yet none denyeth, that an Argument may be brought from the Scope of a Parable; which here is to shew, that God will reckon with men about their using, and improving what he entrusteth them with. But the thing is evident of it self; for this giving of Gifts to Men, cannot be imagined to be, that men may use them or not, as they will; or as other men will; but for the ends they were given for. 7. It is Christ's appointment, that none should be in the Ministery, but Gifted Men: they must be apt to teach, 1 Tim. 3. 2. That is fit for their work, in all the parts of it. 8. The Imposing of set Forms doth hinder the exercise of the Gifts that Ministers have received, and so hindereth that Edification, that the Church should receive by that means. This cannot be denyed, when ever they use set Forms; there is no use of these Gifts. All these put together, may warrant us to conclude, that imposing of set Forms on Ministers of the Gospel, is a restraining; yea, in a great measure, a making void, of these Gifts that are given them to profit with all. I conclude this with the opinion of Wickliff, that to bind men to Set and Prescript Forms of Prayers, doth derogate from that liberty that Christ hath given them. Full. Ch. Hist. lib. 3. cent. 14. Pag. 133.
Sect. 7. The Proof of the second thing that I undertake; to wit, That it is unlawful for Ministers to submit to such a restraining of their Gifts by such Impositions as was mentioned. It followeth from what hath been already discoursed; all the Arguments for the former Assertion do also prove this, for they ought not to worship God in a manner, that is neither warranted by any necessity, nor by Christ's allowance, that were to worship God by the Prescript of Mans Will alone. Neither is it lawful to serve God in the way, that the Apostate used used; but was never used by the Church in her best times: Nor ought we to cross the design of Prayer by our way of praying; nor to make void the Gifts given to profit the Church by. All which, this way of being Tied up to set …orms, hath been proved to be guilty of.
Sect. 8. The next thing to be proved, is …ur sixth Proposition; to wit, That it is unlawful to worship God by a Frame of Service, that is not warranted in the word, both as to its matter, and manner. This I prove, 1. From Christ's condemning the Traditions of Men as vain Worship, Mat. 15. 9. They taught these Traditions, e. i. saith Lucas Burgensis, in locum; they followed them, and taught others to follow them. The same Author calleth these Mens Traditions, that, are so of men; that they are not of God; or are devised, by Man, ibid. So also Vat…blus, Erasmus, Maldonate, Tirinus, Piscator, Calvin and Chemintius say, here is meant, whatever is brought into Religion without the Word. Now it is mani…est, that a Frame of Divine Service, not warranted in the word, falleth under this general head. 2. The Lord condemneth all Worship offered up to him, that he hath not commanded, Jer. 7. 31. where not being commanded, but devised by Men, is made the Ground on which that practice (though otherwise evil also) is condemned. And Jeroboam's Frame and way of Service is condemned, because devised (Heb. created) of his own Heart, 1 King. 12. 33. 3. Even Reason teacheth that God ought to chuse how He will be Honoured, or Worshipped by his Creatures. He best knoweth what will please him; and His Soveraignty in all things must especially appear in this, that Himself is so nearly concerned in. This is a Principle so rooted in Nature, that among the Heathens, they that contrived their Liturgies, or ways of Worship, behoved to pretend Revelation from their Gods, to guide them in this. It was never heard of among the more religious Heathens, that Religion, or the manner of worshipping their Gods, was injoined only by mans Authority, and devised only by him. Yea, in the so much magnified Rozary of the Virgin Mary; it is alledged, that St. Domini…us had it revealed by the Virgin her self, that this form of Service was most acceptable to her; and it is added, That she was fittest to chuse what way she would be Worshipped: I hope they, and such as Symbolize with them, in ordering of the Worship of God, will give us leave to say the same of her Blessed Son. 4. For the matter of Worship, I think it will not be questioned, whether that m…st be appointed by God or not; otherwise the five Popish Sacraments, that they have added to Christs wo, could not be condemned; and men might make an… kind of Action, as Dancing, Walking, Leaping, to be religious worship. And even the Frame, Composure, or mode of Divine Worship should have Divine Warrant; otherwise it is not Acceptable to God. The Lord hath appointed in his House, as Acts of his Worship, Reading Scripture, Preaching Praying, Praising, Baptism, and the Lords Supper; and the Service that we offer up to him in our Assemblies; should be an orderly performance of these. But when Men devise a Frame of Service, which is none of these, distinctly and orderly performed; but all of them confusedly jumbled together, and some modes of their own added to them. This Mode or Frame of divine worship the Lord hath not warranted; there is no example of it in Scripture, nor in the purest and first times of the Gospel; and therefore we ought not to worship God in such a manner. I hope it will not be asserted by our Brethren, that it is in the power of the Church to cast the divine Offices (as they speak) into what Frame or Mould they will; to make it look like a Theatrical Show, if they like that way, and think some carnal minds will be taken with it; and if this be granted; then it followeth, that there may be a Frame of Worship unlawful as to the manner of it; which it may be a Sin for people to join in. I do not say, that the order of religious Acts in the publick Assemblies is fixed; so as we may not begin either with a Psalm or Prayer, or Exhortation, &c. but there is an order to be observed; and there may be a sinful swerving from it, which we are obliged to shun.
Sect. 9. The last thing to be proved, is, That the Liturgy now under debate is unwarranted; and that it is unlawful to join in worshipping God by it: For this I bring five Reasons, 1. The Ordinance of God for reading the word in the Assembles of his people, is by this Service much perverted; for the Scripture is read in a very corrupt Translation; following the vulgar Latin Translation, as the Papists do, as may be shewed in many instances, where the Sense of the Hebrew or Greek Text, is either contradicted, or distorted Additions are made to the Scripture; as the 5th. 6th. and 7th. verses of Psal. 14. are not in the Hebrew. Many Chapters of the Bible are never read in the Church at all; and instead of them, humane Writings: Yea, which contain fabulous things, as Ecclesiasticus 44. Judith 9. Tobit 5. much more also of Apocripha is read as the Word of God. Yea, with justling out the Word of God. This we judge a depraving of God's Ordinance. These Apocriphical writings, tho they be not said to be divine Scripture; yet they are so placed with it, and in its stead, and no hint given of their humane Original; that the people cannot but look on them as Scripture; yea, wise men have ground to judge that they were so look'd on by the first contrivers of that Frame of Service, I mean the Papists. Some Scriptures are so read, as the reading of them with express reference to such occasion, as they are in the Book, appropriate to, is an abusing and mis-applying of them; as on the Festivity of Michael the Archangel, is read, Rev. 12. 7. as if Michael that fought with the Dragon, were not Christ, but a created Angel. 2. It hath a great and scandalous appearance of superstition; if superstition it self can be separated from its use in appropriating Scriptures to be read, to days, not only ordinary days, but such as they without warrant have separated from other days, and made Holy, and restraining Ministers from reading such portions of Scripture to the people, as suit the present case of them, or of the Church, also the appointing one piece to be said in the Desk, another at the Altar; one with the Ministers Face to the people, another with his Face to the East, and his Back toward the People; the many changes of postures, sitting, standing, kneeling, bowing, &c. we cannot perswade our selves, that such a Mode of worship is appointed by Christ, Was ever practised in the purer times of the Church, or is acceptable to God.
Sect. 10. The Frame or Composure of it is unwarranted, unprecedented in Scripture, and the purer Antiquity, and unsuitable to so holy an Action, as is Gospel Worship; as appeareth, in the jumbling of Prayer, and reading Scripture together; so many short Collects, two or three Lines, and then reading; then another …crape of Prayer, and then of Scripture; also the Responds, tossing the Service between Minister and People, and the Clerk and Minister; the mutual Salutations; the Letany, of Hethenish Original; like O Baal hear us, reiterated so often; and other repeating of the same things so often, as is nauseous to serious worshippers of God: We dare not worship God in a way that is so unlike to any worship, that we read of among his people; and that is so Theatrical and Pompous. 4. Several passages in it are not sound; others have a great appearance of unsoundness; and others are unwarrantable. There is a Prayer, that We with this our Brother (the Man to be Buried) and all our Brethren departed, may have perfect Consummation: Where the Dead are prayed for; and it is supposed that every one that dyeth is Saved: The words have that appearance; they pray to be kept from all deadly Sin. It hath an hew at least, of approving the distinction of Mortal and Venial Sins: They pray to be delivered from several dangers and Afflictions, which there is no more reason to mention in Prayer, than there is of other things that are ordinary.
Sect. 11. 5. It is a Symbolizing with Idolaters, in our manner of worshipping God, which the Scripture condemneth, Deut. 12. 30, 31. I hope it will not be denyed by our Brethren, that the Papists are Idolaters; and that this Service is a Symbolizing with them, is too evident, which may appear, 1. If we consider the Manner and Frame of this Service, and compare it with the Mass: It is true, they differ in that this is in English, that in Latin; and that some parts of the Mass are left out; but otherwise they are as like to one another, as one thing can be to another; and this was not denyed by our Reformers, who professed that their design in retaining this Service, was to bring Papists to the Church (tho' it proved, after a while, rather a mean of carrying Protestants to the Mass.) And King Edward 6th. with the Council, did affirm as much in a Letter to the Rebels in the West, who had risen in defence of Popery; saying, that the Service that now they had in English, was almost the same that before they had in Latin. And any that readeth the Bible, and the Mass, and this Service, may easily see that there is a far greater Simitude between it and the Mass, than between it and all the Worship of God, that the Scripture giveth account of, to have been practiced in the Apostolick Church. 2. This may appear, if we consider the Original of this Service; it was taken out of several Popish Books; the Prayers out of the Breviary, the Sacraments, Burial, Matrimony, Visitation of the Sick, out of the Ritual: Adminstration of the Lords Supper, out of the M…ss-book; and Consecration of Bishops, out of the Pontifical; as any may see, who will be at the pains to compare the Books mentioned together.
Sect. 12. I know it will be said, that they retain only those parts of those Books, that were composed by the Orthodox Fathers of the Church, and used in the primitive times. But this is no sufficient defence; for, 1. Suppose that Frame of worship had so good an Original; yet being now of late so grosly abused to Idolatry, and being so like to the Idolatrous worship of the Papists, rather than like Apostolick Worship; and we having departed from that Church on good Grounds, why should we chuse their way of worship, and in so doing, both differ from the primitive times, especially the Apostles times, and from all other Reformed Churches? 2. It is false, that this Frame of Service was composed by the Fathers; it is indeed said by some, that Jerom composed some Prayers for the use o… weak Christians; but that he, or any other such, did compose this Frame, or any thing like it, is denyed; and I have proved, that there was no such thing in these Times. The Prayers were made by Gregory the Great, Anno 600. or thereabout, other parts were added by other Popes; the Responds came not in till many years after. What is commonly talked of the Liturgies of the Apostles or Evangelists, James, Peter, Matthew, Mark, is now so exploded, as learned men among our Brethren, do not plead for them. This shall suffice concerning the Liturgy, about which more might have been said; but I have said more than at first I intended.