Reading the Scripture Singing of Psalms Prayers and Adlocutions These he will have to be Biddings of Prayer the Deacons saying Let us pray then telling them what they should pray for So then Preaching was no part of the Sabbath-days Service which I should rather understand by Allocutiones considering that there is a book called Dies Dominica so abundantly proves it and we have such plentiful proof of it from Chrysostome Justin Martyr c. But a thing never thought on by Christ or his Apostles Bidding of Prayer that forsooth must be made one of the parts of the Sabbath-service Most ridiculous But in all this good Reader consider what little of proof there is besides the Authors Questionless and without doubt Cyprian speaks of solemn things Offices he puts in and are there no solemn things but Prayers made by forms He hath sursum corda And do not those who pray by no forms ordinarily begin with Let us lift up our hearts to God Cyprian saith they pray continually and earnestly and might they not do so without a book Origen saith they used Prayers appointed but doth he say the words they should use in those prayers were also set and appointed them Origen reciteth a form of three lines and he might for ought we know or say to the contrary both make it and use it but is it proved that the Church generally used that form His interpretation of the Petitions mention'd by Tertullian as part of the solemn Service of the Sabbath to be Collects is a new whimsi of our Authors and I think his Exposition of Tertullians sine Monitore is as new and precacious for Tertullian's preces delegatae they signified all the prayers which the Congregation put up to God by their Ministers delegated and instructed to speak to God in the name of all the people who upon this account by Greg. Naz. is said to have had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of Mediatorship between God and man he being the peoples mouth unto God There was then in the Church-Meetings but one voice heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome Homil. 36. in 1 Cor. That is There ought never to be but one voice in the Church He that readeth readeth alone and the Bishop saith he is in the mean time silent He that sings sings alone and when all sing together 't is all as one voice c. Our Author in the last place spends much Paper upon a quotation from Justin Martyr It is too long to transcribe p. 62. he comes to his Collections from it 1. He saith the Catechumeni were taught to pray the congregation of believers praying with them he would have them taught to pray by the Deacons admonishing them to pray Admonishing whom did they think we admonish those not admitted yet into Church to pray in the solemn Assembly of the Believers Surely the latter and they told them the general matter of Prayer This certainly concludes they had no stated forms of words which they used and might use no other So fair a proof is this 2. In the next place he collecteth that the Catechumeni did in a form make confession of their faith What is this to the purpose 3. In the third place he gathers from Justin Martyr that the Catechumeni were brought from the water to the congregatiou and Sermon ended they went jointly to prayer So then they had a Sermon and prayers after it but how doth it appear this was by a form of words from which they might not vary Questionless saith our Author it is pretty that he should think his Questionless should make a good argument But he hath found the form in Clements Constitutions a book not heard of 300 years after Clements death out of what hole soever it is now come All he saith else is no more to the purpose than that Prayers being ended they saluted one another with an holy kiss they received the Sacrament and prayed again and praised God in a copious and large manner by their Minister And these prayers being concluded the people jointly cryed out Amen What proof there is for forms of prayer comes out of the forged Constitutions of Clement and this Authors strong fancy not out of Justin Martyr and our Author p. 62. confesseth Justin Martyr tells us no such things but yet he saith They did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cyril he talks of as so ancient was an Author lived near 500 years after Christ and was not like to know so exactly what was done in Justin Martyrs time Any writer now would be lookt on to give a very incertain account of what was done in England Anno 1200. nor would any give much credit to what he should write It is a great vanity men have when they are eager of a thing to fancy all they meet with to look that way if they do but see a word or a letter or two of that nature I knew a Dignitary of our Church who was strongly conceited against the Morality of the Sabbath and therefore was engaged to put another sense upon the fourth Commandment or to leave us but Nine Moral Precepts in the Decalogue He at last finds in Origen and Epiphanius a place or two where Christ was call'd The great Sabbath and presently writes a book about a new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mightily triumphing That he had found out Gospel in the midst of the law The sense of that Commandment was nothing else but remember to sanctifie the Name of Jesus Christ When alas the old Fathers meant no more than that Christ in whom alone is rest for our souls was typified by the holy day of rest appointed by the law and though Christ be our rest our great rest yet he is not a day of rest which is that which the Commandment only speaketh of Just so I observe it is in this Controversie Some men are so mightily zealous for stated and universally imposed forms of prayer that where-ever in any of the Ancients they meet with the words Liturgy Offices Common-prayers Prayers solemn Services they presently think they have a full proof for forms of prayer composed by others to be used by all Ministers When as alas there 's nothing more weak and ridiculous and these arguments speak nothing of reason but only a fancy disturb'd by unreasonable passion A Liturgy signifies nothing but an order of Ministration in holy things which may be without one form of prayer only directing the time or times when the Ministers shall pray Offices in the ancients signifies no more than Duties The approbation of the term Offices to forms of prayer to be used at Burials Christnings c. is but a very modern Popish Device to suggest to silly souls that Ministers did not do their duties if they did not use their Missals and Rituals c. and surely Prayers and solemn Services may be without forms and so may Common prayers too I am the more confirmed in this by what our
be used and of our opposing our judgment against the concurrent judgment and practice of the Church of Christ in so many several Ages and Nations and against the determination of God himself under the Old Testament and our blessed Saviour under the New These words are not the words of Truth and Soberness nor do they savour of that spirit of Truth and Love which we always had thought did dwell in our Brother For if he means that the Ministers and Christians of all ages have thought it lawful and expedient to draw up forms of Prayer that by them the weaker might be taught to pray nay that those Ministers or People who have not attained that gift may use them still coveting and labouring for that gift until they have attained it none will deny it But all this is nothing to the purpose I know no Nonconformist will deny it but say Let them be in the Church and for that use still The Nonconformists in their Debates upon his Majesties Commission would never have tendred some Emendations of our Liturgy to the Bishops much less a new Liturgy or form if they had been of this mind But if our Reverend Brother means that they have been in the Church required to be used by all the Ministers in their publick Ministration in all ages or in those ages before the Corruptions Idolatry and Superstition of the Papists crept in there is not the least proof made either by our Reverend Brother or any else that we could ever see of a word of truth in the assertion § 17. Let us now take a view of the State of the Church from the year 500 to the year 1500 and see whether the Church was then in such a State that we may conclude all lawful that was during that time admitted in practice All Protestants will deny it especially from the year 700. But let us examine a little In the 5th Century they had got Images into Churches at Constantīnople The Image of the Manger which Chrysostome complains of and of the Virgin Mary saith Nicephorus they had got Altars also Augustine Chrysostome and Salvian often mention them they had also got in Candles using holy Water in Baptism they had also got in Vnction and the custom of giving the Lords Supper to children after Baptism together with the wearing of a white garment after that Sacrament They in many places mingled water with the wine in the Supper Exorcisms were also crept in as Augustin tells us lib. 20. de Civ Dei Lent also crept in in this age as we learn from Augustine Cyril Chrysostome and Maximus Nicephorus tells us also of abundance of Reliques now in fashion Monks and Monasteries began in this age to be very thick The Doctrine of the Church was miserably invaded by Pelagius They began in this age to put only single persons into Ministry in the Latin Church as we may learn from the Council of Toledo from Augustine and Leo. They had now also brought in many new orders of Ministers Acolecthi Exorcists Subdeacons c. From the year 500 to the year 600 we shall yet find a stranger face of the Church the Doctrines of Freewill Justification by works Prayers to the dead Satisfactions for sin Purgatory c. were in this age preached In this age came in the Dedications and Consecrations of Churches the Consecration of Wells for Baptism the Oyl and Chrysm the Consecrations of Altars Cups Corporals the Mass offerings for the dead the seven Letanies Rogations the seven Canonical hours In short almost the whole fardel of the Popish Superstitions It is no great charge to any conscientious man to say he differs in some things from the Ruling part of the Church 5 or 600 years after Christ and that he judgeth it both inexpedient and unlawful for him to do what they did in 40 particulars We must now take our leave of the Romish Synagouge from whose practices at this time all Protestants in the world differ in a multitude of things both as to Doctrine Worship and Discipline we must go seek for the true Church the next 1000 years in the Valleys of Piedmont in France in the Provinces of Languedec Provence and Dauphiny amongst the Albigenses the poor people of Lions and the Waldenses indeed mostly in the Valleys of Piedmont where we shall find them coopt up in the time of Innocent the Third after St. Dominick had fired him to engage Simon Montford with the French Kings leave to destroy some hundred thousands of them those that escaped went to their Brethren in the Valleys of Piedmont some of them possibly got into Bohemia amongst the Taborites Piccards c. Nor could I ever meet with any that could give me account of any Liturgies they used or which were imposed on them or by them nor do I remember that the Piccards when they came to Luther about 1520 or the Deputies of those of Piedmont when they came to advise with Oecolampadius 1530 though they gave him an account of their Faith Rites and Order yet ever mentioned any thing of Liturgy yet these two bodies of people are the only visible Church we can give any account of retaining any Degrees of Purity in Doctrine Worship or Discipline for a thousand years which is double the time that the Church kept any degrees of Purity after Christ We will freely grant that after the year 600 the mass-Mass-book was Canonically imposed by Pope Gregory and within 200 years more by Charles the Great and except in the Valleys of Piedmont and in Bohemia the Priests generally both used that and after 1200 made their Maker worshipped Images prayed for the Dead and prayed to Saints said their Service in Latin But I hope it is no prejudice to any Protestant that he owns no relation to the Church that did so for a thousand years together and doth so still And now our Reverend Brother sees what his concurrent testimony of the Church in all ages comes to till the year 1520 or thereabouts for ten of those fifteen ages we hope our Reverend Brother agreeth with them no better than we and if he will leave Rome and follow the Woman into the Wilderness where God hid her for 1260 days he will find no Liturgy she carried with her or commanded all her Ministers there to use If our Brother will resolve to abide with the Red Dragon that hath seven heads and ten horns and seven crowns after he hath with his tail drawn down the third part of the Stars of Heaven we mean no more than keep his eye only upon the stately company at Rome that after the year 600 call'd themselves falsly the true Church the only Catholick Church we cannnot help it We believe that all along God had his number of hidden ones within the challenged Jurisdiction of that Church but for the visible governing part of them we leave them soon after Gregory's time believing them far more like a Synagogue of Satan than a
A Supplement TO A LITTLE BOOK ENTITULED A Reasonable account why some pious Non-conforming Ministers cannot judg it lawful for them to perform their Ministerial Acts in publick solemn prayer ordinarily by the prescribed Forms of others Wherein is examined whatsoever Mr. Falconer in his Book called Libertas Ecclesiastica and Mr. Pelling in a Book called The Good old way have said to prove the ancient use of Forms of Prayers by Ministers And it is proved That neither of the two aforementioned Authors have said any thing that proveth the general use or imposition of such Forms of Prayer in any considerable part of the Church till Pope Gregories time which was six hundred years after Christ nor in any Church since the Reformation except that of England and which is uncertain some in Saxony Multa videntur dicuntur quae non sunt LONDON Printed in the Year 1680. COURTEOUS READER ALthough where the question is about the lawfulness or unlawness of any action the pleading of Antiquity be a great impertinency and if the Plea be true it can rise no higher than a presumptive argument and be so far from a demonstration that it is not a good Topick for there is no prescribing to error So that nothing can incline the scale of Conscience in which every one is obliged to weigh every Proposition relating to his practice but his apprehension of the revealed will of God either from the letter or reason of Holy Writ yet because every one is not thus spiritually instructed and it makes a great noise to hear men talking That the Church in all ages all the Fathers judged otherwise than these men and if it were true in any case it ought highly to oblige all Dissenters again and again to examine those arguments upon which they have founded their particular practical judgment I who know the world too well to believe all that I read in mens Books have thought it reasonable to examine what Mr. Falconer and one Mr. Pelling have said to prove the pretended antiquity of forms of prayer as generally used or required to be used by Ministers in their publick Ministrations as to Prayer I the rather did it because truly Mr. Falconer hath said as much as hath been said on that argument or as that Cause will bear The Reader will find Mr. Pelling hath added little but words I must profess to my Reader there appears to me no shadow or pretence of proof of the matter in question till Pope Gregory and Boniface's time more than 600 years after Christ nor do I believe any can be made to satisfie any inquisitive man I leave it to thee to judg whether I have not given a reasonable answer to any thing brought by these two and shewed that they have made no proof that can satisfie the conscience of any man of any reasonable understanding and thinks the thing is unlawful if indeed it were a thing granted indifferent these little flourishes might do something but the conscience of a good man judging a thing unlawful from grounds of Scripture and Reason cannot be dispossessed of that judgment by any thing but by Scripture and Reason and though the general judgment of the Church might stumble him if his opinion were contrary yet that general judgment must be proved not meerly talkt of and plainly proved too before it can have any operation at all Now whether either of these Authors have done this I leave thee to judg The one of them is very confident and can speak nothing of this nature in a lower stile than with questionless doubtless without all doubt The other though much more modest yet possibly hath some freer and smarter expressions in his Pages on this Argument than in any other part of his Book But my humour is always to suspect a soft place in that part of any Book where I meet with most confidence or passion Reason is so beautiful and noble a thing that it needeth not the service of passion or paint of confidence It commends it self to the next rational soul it meets with without any such black patch or foot-boy at its heels I will freely tell thee my opinion about forms of Prayer in publick Ministrations not imposing upon thee with any such thing as questionless and without doubt I do believe that forms of Prayer are very ancient that is that there were by some good and pious men forms of Prayer made both for their own publick use and for the private instruction of others and teaching them to pray without forms I do think that our Saviour Christ made the Lords-Prayer for the temporary use of his Disciples not so as to oblige them to use no other or to use that Sillabically but to pray for those things either in those words or other words and that they might for a time use that very form particularly until his Resurrection and Ascension after which I believe they were obliged to a more particular mention of his sacred name I believe that forms of Prayer were much more in use before the pouring out of Gods Spirit in the days of Pentecost than after for although the effects of that effusion of the Spirit were some of them peculiar to the Apostles such as speaking with Tongues Miracles Healing c. yet from that day to this I believe from Zach. 12. 10. there hath been a more full effusion of the spirit of grace and supplication upon all both Ministers and people than ever was before generally Notwithstanding which in regard that until men come to believe and be Christians indeed they have not the Spirit of God and even then the Spirit of God works in them by the use of means I do believe there were many forms of Prayer made by good men teaching beginners in Christianity how to pray and what to pray for I am not difficult to believe that many both Ministers and people in those days might make use of such forms till their exercise in Scripture and in the ways of God rendred them as to them needless and turned what were before helpers into hinderances of Devotion But I believe it cannot be proved that for more than 400 years after Christ any one Church commanded her Ministers generally to use such and no other in any part of their publick ministration though possibly some particular men that had not the gift of Prayer or at least feared themselves or suspected they had it not might use some forms made before by themselves or some others Pope Gregory the Great who is commonly call'd the worst of all that went before him though the best of all the Popes that followed him I believe was the first that commanded the general use of forms of Prayer by Ministers in their publick Ministrations Platina saith thus of him What should I speak more of this most holy man for all the ordering of the Ecclesiastical Office especially the old one was by him invented and approved Haec in Canonem redegit
saith Platina There were some free forms up and down and some particular orders in some Churches none forced but he brought them into a Canon Platina who was a later Popes Secretary saith he came not to be Pope before 619. Yet it plainly appears by Pope Gregories answer to Augustine the Monks questions which he sent to him out of England that he did not tye all to the use of his Missal It pleaseth me saith he that you sollicitously make choice of what you find in the Church of Rome or France or any other Church which may best please God and infuse it into the English Church which is yet young in the faith particularly instructing it in things which you can gather out of many Churches for things are not to be loved for places but places are to be loved for good things I therefore out of several Churches pick out what things are pious religious and right and do you accustom your English mens minds to these things collected in a bundle Some years after by succeeding Popes it was enforced and by Charles the Great about 800 if we may believe Durandus The Popes were then at such an heighth as they could not expect that they and their Bishops should be quiet if they had a Clergy consisting of men of parts and piety they therefore suffered any ignorant sottish persons to fill the Ministry who so they might be gratified in their lusts and laziness would fawn upon the Pope and the Bishops of those times and humour their superstition pride and luxury and grandeur provided they would humour them in sparing their lusts and their pains the latter of which was eminently done by enjoining all Ministers to use the same Missal and laying all Religion in the use of it and making Preaching a rare and almost useless thing or a Lecturing out of Aquinas and Scotus and the Legend and this was the whole trade till the Reformation 1516. Nor can I think this would have so generally been swallowed by people but for another unhappy accident About this time Latin was the common language of Italy France and Spain and in that language their Divine service was but the Goths and Vandals and other Barbarians over-ran these Countrys and possessed them for many years which corrupted the Latin tongue so that it was understood no where ordinarily though the Italian French and Spanish languages are manifest Dialects of it but still the Mass-book was not altered Thus came in the Latin service used in Popery till the Reformation understood by very few of them that heard it So the Papists worshipped they knew not how and being ignorant were very tame The Reformation began in Germany 1517 in England not to speak on till Edward the Sixths time 1547 and had a present interruption of five years after it had been on foot seven years then began something more to purpose with Queen Elizabeth 1558 in France at Geneva it was sooner 1535. It is true our first Reformers both in King Edw. 6. and in Q. Eliz. time thought fit to compose a Liturgy or rather to reform what was used in Popery leaving out the idolatrous and highly superstitious part of the Mass-book Yea they thought fit to command the universal use of it under penalties which may charitably be interpreted to prevent a Popish Clergy or a Clergy newly reform'd from Popery using their old Mumpsimus Nor indeed in that face of things was it reasonable to expect that any number of Ministers should be able to pray as they ought in publick and if they were not they might for a time lawfully use forms Yet whoso will read the Book called The troubles at Francfort will find that even then all godly Ministers and people did not judg it lawful which much more appeared in the succeeding years of the Reigns of Queen Elizabeth King James and King Ch. I. In the mean time it must be agreed many both learned godly and worthy Ministers did thus perform their Ministerial acts in solemn publick prayer and so do many now which speaks them to judg it lawful The Ministers in Scotland the Nonconformists in England all those in New-England judg otherwise and we believe many hundreds that conform in England think it just lawful not eligible only a thing may be submitted to rather than lay down their Ministry If this be not as to matter of practise the true state of the case as to Forms of Prayer to be universally enjoined or used I must confess I do not understand it and should gladly learn of those that are wiser But let us now enquire what is said by Mr. Falconer or Mr. Pelling THE Summary OF THE SUPPLEMENT TO The Reasonable Account SEction 1. The reason of the Supplement What Mr. Falconer saith little concerneth the Nonconformists in the terms he hath expressed it Sect. 2. There may be a double sense of Mr. Falconer's assertion of God and Christ appointing forms of Prayer in the first they are true and granted by Nonconformists in the second they are false and denied by them Sect. 3. God may make things necessary by his command which without it are unlawful Sect. 4. The only medium to prove that forms of Prayer made by men are lawful to be used by all Ministers propounded but not proved Sect. 5. An examination of what Mr. Falconer hath said to prove that God and Christ appointed forms of Prayer to be used without variation in Devotion What he saith of the Lords-Prayer examined His reasons answered why he thinks our Saviour gave it as a form They conclude not Two great presumptions to the contrary The thing admitted nothing proved by it His instances from the Old Testament examined Five Reasons making it probable that those instances were never intended by God as Syllabical forms to be used without variation The practice of the Jews in or after Christs time invaluable Sect 6. An examination of Mr. Falconer's answers to the Nonconformists proof from Justine Martyr and Tertullian that in the first 300 years after Christ there were no such Liturgies used by Ministers A further proof added from Socrates Scholasticus extending to more than 400 years after Christ. An answer to Mr. Falconer's pretended proof from Justine Martyr Ignatius Origen Cyprian nothing is proved from them as to the first 300 years Sect. 7. His proof from Constantine's making prayers for his Army makes against him signifying that then there was no publick Liturgies Constantine did nothing but what Nonconformists will allow and practice Sect. 8. Nonconformists do not grant that forms of Prayer have been of general use by all Ministers or imposed upon all by any Church since the year 1300. Neither the Canon of the Council of Laodicea nor that of Carthage proves it nor that of the Council at Mela 402 more than as to Ministers of that Province upon a special cause Sect. 9. It is doubtful whether there was such a third Council at Carthage Justellus saith if there were they
complaining to Pope Adrian at the imposing of Gregory's Common-Prayer Book it should seem he liked some other possibly that which went about for St. Ambroses better but it seems the complaint ran so high that some Fathers just come from a Council met again to decide the matter spent a night in prayer having first laid both the Common-prayer Books that of Ambrose and that of Gregory on St. Peter's Altar to desire of God by some sign to shew which of those Liturgies he would have universally used In the morning they went in and found that of St. Ambrose lying in his place that of Gregory torn in pieces and scattered up and down From whence they concluded that it was the will of God that St. Ambrose his Office should lye still and be used only in his own Church Gregories should be scattered over the world And thus the Roman Mass-book which is one point in which we differ from the Papists was confirmed by a miracle too He that asked the question By what Common-prayer book the Fathers prayed that night when both their books were lockt up Might have remembred that we have heard of a Liturgy of St. Peter's only one would think that if he had been Bishop of Rome he might have been angry to have seen his Liturgy thrown out and one brought in patcht up by so many hundred years his Juniors especially having so much superstitious stuff in it which he never owned It may be it was for this he caused it to be torn so that night not enduring such trash should lye upon his Altar but then the Fathers were miserably out in their judgments upon the cause This is the truth as to the pretended antiquity of Liturgies and as to the imposition of them by Canon-law from 600 to 800 by Canon and Civil Laws 800 years after Christ § 15. In further proof of this I shall but offer what the Reader may see in Print and what I know to be true It pleased his most Excellent Majesty to grant his Commission out under the Broad Seal dated 25 March in the 13th year of his Reign to 12 Bishops and to divers others requiring them amongst other things to advise upon and review the Book of Common Prayer comparing the same with the most ancient Liturgies which have been used in the Church in the primitive and purest times c. The aforesaid Commissioners did so and being divided into two Parties the party which in some things dissented made this reply to that passage It is to be found p. 11. of the Printed account of their Proceedings Prop. 19. As to that passage in his Majesties Commission wherein we are authorized and required to compare the present Liturgy with the most ancient Liturgies which have been used in the Church in the purest and most Primitive times We have in obedience to his Majesties Commission made enquiry but cannot find any Records of known credit concerning any entire forms of Liturgies within the first 300 years which are confessed to be as the most Primitive so the purest ages of the Church nor any Imposition of Liturgies for some hundreds of years after We find indeed some Liturgical forms fathered upon St. Basil St. Chrysostome St. Ambrose but we have not seen any Copies of them but such as give sufficient evidence to us to conclude them either wholly spurious or so interpotlated that we cannot make a judgment wha in them hath any Primitive authority This Proposition was given in with the rest by these Divines to the rest of the Reverend Bishops and Doctors of Divinity who made the opposite party and it was not only signed by Dr. Manton Dr. Jacomb Mr. Calamy and many others but by the most Reverend and Learned Dr. Reynolds at that time Bishop of Norwich Here if ever the proof should have been produced of Liturgies generally used and enjoyned in the Church in the purest and most Primitive times Let us now see what Reply was made the Reader shall find it in p. 75. of the Printed account It is the 16 Section of the opposite Commissioners Reply in these words Sect. 16. That there were ancient Liturgies in the Church is evident St. Chrysostoms St. Basils and others and the Greeks tell us of St. James much elder than they and we find not in all ages whole Liturgies yet it is certain that there were such in eldest times by those parts which are extant Sursum Corda c. Gloria Patri c. Benedicte Hymnus Cherubinus vere dignum est justum c. Dominus vobiscum cum spiritu tuo with divers others Though those that are extant may be interpolated yet such things as are found in them all censistent to Catholick and Primitive Doctrine may well be presumed to have been from the first especially since we find no Originals of those Liturgies from ancient Councils This is all they say What was replyed to this is too large to transcribe the Reader may read it in the aforementioned Printed Account of the Proceedings p. 76 77 78 79 80 81 82 83. But because every Reader may not have that book at hand I shall add a few words We know none will deny but that particular men might even from Christ's time have by them forms of Prayer either of their own composure or other mens but that from the beginning all Ministers in any Church were tyed to them that we deny nor can it be proved It cannot be proved that in the first 400 years there were any entire forms of Liturgy that the Ministers might before they began to pray say Sursum Corda Lift up your hearts or Dominus Vobiscum The Lord be with you and the people of course say And with thy Spirit are far from proving that there were any books directing them so to do It is known that the Doxology Glory be to the Father Son and Holy Ghost was not in any general use for more than 300 years after Christ In the whole Answer there is nothing to prove that for 500 years after Christ there were any such forms as all Ministers in any one Church or Province were commanded to use and to perform their Ministry in prayer by without varying from it But the Reader may at his leasure read much more in the Judicious Reply made by the Commissioners on the other side And if more could have been said upon this argument for the Antiquity of Liturgies it is not probable it would have been omitted by 12 Bishops and so many learned men besides several of which have since that time been made Bishops and some of them are so at this day § 16. Our Reverend Brother talks therefore at a great deal too high a rate when he tells us p. 110. of Forms of prayer embraced by the ancient Church whiles it retained its soundness and before the corruptions and distempers of the Church of Rome took place if by embraced he means used generally by all Ministers or commanded so to
Church of God whose practice should be any thing of a law or president to us Thus far we have delivered our selves from the vulgar and indeed no other than a poor popular prejudice of a dissent from the concurrent judgment of the Church in all ages We consent with the five first ages and for the ten latter we also agree with the pure Church of God in Bohemia and the Valleys of Piedmont for ought we could ever hear proved relating to their practice For other Churches no reformed Churches this day in the world but thinks twenty things unlawful which both the Greek and Latin Churches in those ages practised § 17. We have but one prejudice more to deliver our selves from and that is the Judgment of the Reformed Churches since the Reformation To try which let us but again repeat what we say We say Forms of Prayer are in themselves good and lawful Good as means of Instruction and lawful to be so used yea and also for Devotion until men have obtained an ability without them fitly to express their minds to God in Prayer or when though they have that gift yet through the hand of God in some natural inability they are hindred from the use of it We say also that where in a Nation or Church there is a multitude of Ministers needful so that it cannot be expected that a sufficient number should be found so competently qualified as they should be it is reasonable there should be forms made which Ministers may use or not use according as they find their abilities But we say it appeareth to us unlawful for those to use them to whom God hath given such an ability for the reasons before mentioned Now let us see how much in this we in judgment differ from any Reformed Churches The first Reformed Churches were in Germany and Switzerland whether those to whom Zuinglius was the head or the Lutherans were the first is hard to say They by degrees abolished the Mass they would have done it at first if they could But alas their people were newly come out of Popery and they must drive the pace they would go Let our Author if he can shew us that any of the Churches adhering to Zuinglius whose Reformation was the purest had any such form of Prayers as no Ministers might vary from or was enjoyned to use under a penalty The Liber Ritualis he speaks of in Bohemia and the Agenda in the Palatinate he will find to be no more than a general Directory and Order no prescription of words and phrases Let any one read Scultetus his Annales Rerun Evangelicarum he will find the Agenda of the Churches of Nordlingen Walshat Strasburgh Zurich let him see if he can find any thing of a form of Prayer excepting the Lords Prayer nor that imposed but ordinarily used It is true Luther and his party were a little laxer and Luther made a Mass-book correcting much in the Popish Missal but leaving in too much to the great offence of his Brethren as may be learned from another place of Scultetus I know not but they might impose for Luther though a great man yet was too much of a Dictator and for every one to conform to his humors but yet I no-where have read that he did command his Missal to be read by all Ministers that adhered to him And for what he did as to his composition of a Missal it was rather judged to cross Carolostadius and others and uphold his notion of the Corporal presence of Christ than for any other reason Next to this was the Reformation of Geneva and England For Geneva what Mr. Calvin's judgment was I cannot tell I have not his Epistles by me to examine Mr. F's Quotation but however he was but one man though a great one it should seem by the settlement there if it were his judgment when he wrote to the Protector it is like it was altered or his Colleagues were of another mind or he only approved it for a time in regard of the State of the Church being newly crept out of Popery for in the French Liturgy there is no tying up Ministers to the use of their forms though indeed they propose and commend some forms it saith The Minister shall make such prayers as seem good to him fitting for the time and matter he is in his Sermon to treat of In another place The form is according to the discretion of the Minister In a third place They use this or some like it In a fourth place He prayeth after this manner What their practice is I cannot tell The work of our Reformation was slow so as Scotland got the start of us though we set out first Dioclavius tells us Alt. Damasc p. 613. We have indeed in our Church Agenda and an Order to be observed in our publick Devotion but none is tyed either to the Prayers or Exhortations in our Liturgy they are proposed for Examples c. In all the 13 years saith he that I exercised the Ministry in that Church I never neither at Sacrament nor in other parts of my Religious Serivce used either the Prayers or Exhortations in our book nor did many more every one was at liberty and it seems child-like to me to do otherwise In England we used onother method more conformable to the Saxon Reformation than to that of Switzerland Strasburgh France or Scotland or what was afterwards in Holland Our Countrey was wholly Popish our Priests zealous for them our common people so ignorant that their Priests might have perswaded them that it was their duty to eat Hay with an Horse not an English Bible to be found in the Nation until the middle of King Henry 8. Reign The Reformation went on under the Conduct of a Popish King till Edward the 6th came to the Crown Our Reformers did not think fit at once to abolish all the Popish trash Though therefore they first turned much of the Popish mass-Mass-book into English leaving out much Idolatrous and Superstitious stuff yet they left in it too much which caused a second common-prayer-Common-Prayer-book to be made in the time of Edward the 6. though his whole Reign was but seven years then came Queen Mary and destroyed all and the zealous Protestants went out of the Nation fixing some at Frankfort some at Basil c. At Frankfort the Ministers that first fixed there used no prescribed forms in their publick worship till at length Dr. Cox came amongst them with the Common-Prayer book made in Edw. 6. time which made that woful stir of which we have an account in the book called the Troubles of Frankfort In short Dr. Cox got the Magistrate on his side and forced the rest away to Geneva and other places When Queen Elizabeth came to the Throne all know how great a man Dr. Cox proved By his means and some of his stamp the Common-Prayer-book was again revised and published all Ministers enjoyned to use it but what a dissent
assertion in safe terms Prescript forms of worship truly that I will not deny I believe that Christ and his Apostles ordained that men should worship God by Prayers Praises Exhortations and administring the Sacraments this form of worship yea and that they should Baptize in the name of the Father the Son and the Holy Ghost and were not these forms of worship these have been established 1600 years he means more though he either hath not worded it well or had a mind to speak safely though he did but deceive his Reader and say nothing to the purpose If he means That forms of words to be ordinarily used by all Ministers ordinarily in their publick Prayers were established in the Church that is generally used or required to be used in the universal Church or any considerable part of it these 1200 years though I for once run the hazard of my repute for learning with this great Dictator I shall deny it yea and further challenge him and all his friends to prove any such thing before Six hundred years after Christ when Popery came in with a full wind and tide Let us hear his proof to the contrary of this assertion He tells us That it is now 1312 years since the Council at Laodicea and then it was decreed that the Choristers should sing by book and that the same prayers should serve for noon and for Evening-service for every Assembly nor should any Prayers be read but what were received and established having been delivered to them by their fore fathers Here are three things asserted 1. That this Council of Laodicea was held in the year 368. 2. That they made such a Canon 3. That this is the sense of that Canon That all Ministers should use forms of prayer composed by others The Scripture tells us in St. John's time which was more than two hundred years before this the Church of Laodicea was a very lukewarm Church neither hot nor cold ready to be spued out of Gods mouth wretched miserable poor blind naked and proud and ignorant knowing not her own corruptions Rev. 3. 15 16 17. If such a Church as this did make such a Canon which concerned only their own Province it hath nothing in it either of a just pattern to imitate or of a just proof Chytreus tells us that there was a Council held Anno 364 but there is not the least mention of it in the Synodicon published by Dr. Pappus out of a M. S. wrote before the year 921. which yet giveth us an account of all Synods and Councils held from the Apostles time to the 8th Council held upon the union of Photius and Pope John Caranza hath it with 59 Canons it should make He saith there were but 22 Bishops at it of which the 18 Canon Caranza gives thus De eo quod semper supplicationes Orationum ad horam novam vesperam oportet celebrari That prayers should be made both at 9 in the morning and evening but whether conceived prayers or by a form it saith not how Balsamon reports it I cannot tell but it is more than I know if Caranza is not to be believed as soon as Balsamon and the Synodicon published by Dr. Pappas before them both Balsamon dyed 1203 his Works came not out till long after when the Papists published them and all Protestants know there is no great credit to be given to their Editions of any ancient Authors The upshot then is this 1. It is very incertain whether there were ever such a Council yea or no. 2. If there were there were but 22 men at it and it concerned only a part of Phrygia 3 It was a Church corrupt enough and indeed he that reads the pretended Canons will find it 4. This Council according to Caranza only decreed Prayers morning and evening but did not prescribe words 5. Balsamon speaks any thing which the late Papists had a mind to who made him speak according to the sense of their Father Gregory 6. However this was 368 years after Christ when the Church had as to worship lost her Purity His next proof is the Council of Carthage which he says was 1284 years ago that made a Canon That if any man did compose any prayers he should not presume to use them till he had consulted the most knowing men in the Church The intent of which decree he saith was That none should have the liberty to use what forms of prayer he pleased but that such only should be said as had been ratified by due authority and ancient custom I do not like dictating How doth this Author know that this Canon was made by a Council at Carthage 1284 years ago First if it were so it was 396 years after Christs time when as I said before the Church was corrupted enough in Rituals But what will he say if that Council never made any such Canon I can shew him a good Author to prove it that is Justellus who published the African-Code In his Preface to it p. 35. he speaks thus Whereas they say that there was a third Council held at Carthage when Caesarius and Atticus were Consuls I the less refuse it because Zonaras and Balsamo attest it and the Africane Collection mentioneth it but they are mistaken who ascribe 50 Canons to it there are but 21 which were made by it all the rest were made 22 years after in the time of Pope Boniface in the year 419 and this is proved by the words of the 47 Canon for Boniface was not Pope when Caesarius and Atticus were Consuls but was ordained 418 when Honorius and Theodosius was Consuls Now this was Canon 23 so as it was not made before the year 419. But as to what this Canon saith it is as material and nothing to this Authors purpose but for that I refer my Reader to what I have before said in answer to Mr. Falconer His next proof is from the Canon of the Council of Milevis as to which I have fully spoken before and only shall add this That this pretended Canon is not to be found in the African-Code published by Justellus where it ought to have been if any such had been made and not been a temporary constitution But for a fuller answer I refer my Reader to what is before said having nothing to add to it He goes on and says It was one great reason amongst many others why publick Liturgies were compiled of old that they might be Repositories of sound Doctrine and Preservatives of the Catholick Faith These were Antidotes to keep Christians from being poisoned with erroneous and rotten Principles as our English Liturgy is at this day an excellent Amulet against the infection from Papists Socinians Pelagians and other modern seducers and perhaps this is the Grand reason why the Belweathers of faction hate our common-prayer-Common-prayer-book c. As is the man so is his truth so is his spirit The Papists have had Liturges these 1000 years by this argument they are
prove that there were forms universally imposed on all Ministers There might be forms for instruction some men might at their pleasure compose forms for their own devotion and use them but that the governing part of the Church did in those years make forms and require all men to use them and Ministers and Christians then generally thought it lawful this is to be proved for we will yet allow a lawful use of forms of prayer for instruction and in some cases for devotion and if they did no more we agree with them Our Reverend Brother hath pag. 113 114 115 116 117 118. taken notice of some proofs brought by Divines of our mind to make it very probable that in those years there were no such forms made for general use no such forms generally used much less enjoined to all to be by them used The first is that of Justine Martyr who flourished about the year 160 who says the Minister sent forth prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Brethren translate it as they were able this Reverend Author will have the sense to be with all his might I do not think that any thing can be infallibly concluded on either side from it the words may signifie either or both and so one thing in one part another thing in another part of the same Apology so as that debate is never like to be ended The next is that of Tertullian who lived about 200 years after Christ who saith the Christians did pray Sine monitore quia de pectore without a monitor because from their heart Our Reverend Brother thinks sine monitore can in no propriety of speech be understood of a form and why because a form must be a person And was not that other person who composed the form a person think we and his monitor who prayeth by his form nay are there not mute as well as vocal monitors May not the bell which calls us to a publick assembly be called our monitor because it is no person Is it so unusual a figure to give the name of the office of a person to the thing that doth that work as effectually for his peculiar sense of that Text I see no need of it but leave it to criticks Besides the words are not cum pectore but de pectore the words of the Christians prayers flowed from the heart conceived there He takes notice of no more brought on our side within the first 300 years But I shall mind him of another and that a shrewd one the Reader shall find it in Socrates Scholasticus Histor l. 5 cap. 21. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every where and in all worships of Prayers there are not two to be found that speak the same thing This cannot be understood as to matter but as to words which could not be if they prayed in all Churches by the same forms of words As to matter it is unquestionable false It is true Socrates lived in the fifth Century but he relates the History of the Centuries before him as well as his own what need we any further witness for near 500 years after Christ Let us now hear what our Reverend Brother hath to say in proof of his assertion He produceth in the second Century Ignatius and Justine Martyr but what say they one of them speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Common-prayer But must the Minister himself needs use a prescribed form because his Prayer is common to the people I wonder how a Minister can in a Congregation make any other prayers than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common prayers Surely the term of Common-prayer is too much an Anglicism to be expressed especially in Greek in that manner In the third Century our Reverend Brother produceth Origen and Cyprian What say they Origen saith they often said in their prayers O Almighty God give us a part with thy Prophets and doth not many a Minister who useth no form ordinarily say in his Prayers O Lord forgive us our sins and O Lord bring us to thy everlasting Kingdom Shall these common Petitions prove a hundred years hence that these men prayed by set-forms For his other passage out of Origen I have not the Book to weigh it but am sure those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so much as a good Topâ—ck much less of a Demonstration of Liturgies What saith Cyprian he testifieth That they used to say Sursum corda lift up your hearts and the people said Habemus ad Dominum we lift them up to the Lord. So many a Minister that prayeth by no forms begins his Prayer with Let us pray Let us lift up our hearts to the Lord c. This is all the proof this Reverend Author brings for 300 years after Christ let any fair Reader judg the force of it and whether the proofs of the Negative be not more probable and strong especially when we are assured by Socrates 150 years after this That there were not two to be sound that used the same words in prayer And truly what proof he can bring after 300 years is not much valuable for I shall shew that in those ages worser things than Liturgies were crept into the Rituals of the Church § 7. His next instance is that of Constantine which must be betwixt the year 306 and 324 Eusebius saith That he made godly prayers for the use of his Soldiers and Eusebius accounteth this a very admirable thing in him Certainly if true so it was But doth not this argue that there was then no publick Liturgy for certainly if there had his Chaplains would have used it as now our Chaplains do to Regiments and Ships Eusebius calleth these constituted prayers But by whom by Constantine For whom for his Soldiers not for his Ministers Doth any one think Constantine's Soldiers had generally the gift of prayer and were able to express themselves properly to the present case of his army This argues that Constantine did not think fit his Legions should be without all Worship of God nor did he think forms unlawful for those who could not pray without them he therefore wrote down some prayers in a Book ordered them to be read to them and himself sometimes read them or pronounced them What is all this to our purpose we advise the like to all Housholders who have not ability of themselves to pray in their families For Eusebius his saying this was after the manner of the Church If it be understood for the Minister of the Congregation to make prayers for his own Church it is what we plead for if it be meant that he kept a course of prayer in his army as is in the Church it proves nothing for forms unless it could be done no otherwise § 8. For what our Reverend Author saith next for I take his Quotations as they respect order of time not as they lye in his Book p. 106. he seems to me as if
he would a little impose upon us for he tells us That forms of prayer were of use in the Church about 1300 years since is acknowledged by them who plead most against them from Concil Laod. cap. 18. 3 Carthag c. 23. Concil Milevit cap. 12. and that they have continued from that time downward cannot be denied That there were forms of prayer before this we will not deny that some particular persons might use some we will not deny But that they were universally imposed upon any considerable part of the Church for more than 400 years after this we will deny Nor do the Canons mentioned prove any such thing Let us try if we cannot prove it The Council of Laodicea was in the year 364 some say 315. All that this Synod decreed was that the same order of Prayers should be used morning and evening for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not necessarily signifie form besides in Liturgies Mattens and Evensong use to differ And Caranza makes the title of the Canon only concerning daily prayers and the substance of it That prayers should be made in the Church morning and evening besides this was a very small part of the Church Caranza saith there were but 22 Bishops there The Council of Carthage rather determines the contrary for it decreeth That if any Minister composed any prayers for his own use he should not use them till he communicated them with his abler Brethren So then he might compose prayers by his own gifts This was 395. Indeed the Canon of the Council of Mela is plainly restrictive of Ministers liberty but it was made upon a special occasion upon the woful prevailing of the Pelagian Doctrine in that Province and reached no further And they in their Canon plainly set down the reason of it Lest Pelagianism being so rampant there some phrases through carelesness or ignorance should be put in contrary to the faith § 9. And now we are come to 400 years and more after Christ But I must not pass over here what our Reverend Brother saith p. 118 119 120 where he telleth us that these Councils did not give the original to set forms of Prayer but only established some sanctions about them We are not enquiring about the original of forms of prayer nor do believe that these Councils gave the original to them but we are enquiring into the original of Bishops or Church-officers commanding the same forms of prayer to be used by all Ministers subject to their jurisdiction and commanding Ministers to perform their Ministerial acts of Prayer either wholly or in the greatest part not by their own gifts but by forms which others had made for them and we say the Council of Mela in St. Augustines time was the first record we have of that and that but in that Province and upon a particular occasion The third Council of Carthage is mentioned by Caranza and by Chytraeus but it is not to be found in the ancient account of Councils wrote before the year 900 in Greek and Translated by Dr. Pappas and printed at Strasburgh 1621. Justellus in his African Code hath no such Canon as this is Justellus in his Notes Praef p. 35. will not deny but that there was such a third Council of Carthage as Caranza gives us an account of because Zonaras and Balsamon and his own Collection which was he saith a most ancient Manuscript of Nic. Faber mentions such a Synod but he saith it made but 21 Canons not 50 and the other Canons ascribed to that Council the rest belong to a Council held at Carthage 419 in the time of Pope Boniface which he saith is evident from the Acts of the Synod For Boniface was not Bishop when Caesarius and Atticus were Consuls We are therefore come to the year 419 when it is said but with no great certainty that there was a Council at Carthage where were 44 Bishops who made this Canon That none in their prayers should name the Father for the Son nor the Son for the Father How could they do that if the Church had set them their form And when they ministred at the altar their prayers should be directed to the Father what needed this if their form were set them and whatsoever prayers any made for himself he should not use them before he had communicated them to his more skilful brethren I cannot understand sense if this Canon doth not prove that Ministers were at this time at liberty publickly to pray by the use of their own gifts for if they were tyed to a certain form made by others there was no fear of their using the name of the Father for the Son or the name of the Son for the Father or that they should not direct their prayers to the Father that being the sense of the Church whose forms they were tyed to to say nothing of the latter part of the Canon which apparently giveth Ministers liberty to make prayers for their use only obligeth them to take the advice of their more experienced brethren in that erroneous and most dangerous time before they publickly used them So that I conclude this Canon is a full proof there were no stated forms at this time which was 419 years after Christ used or injoined in the African Church Whereas our Brother saith very critically That transcribing properly here intended supposeth a form I answer the words are describit sibi in Caranza Our Author knows that describo in a hundred instances might be given him signifies no more than to write down Hoc quam vehementer ad me pertineat in iis quas tibi illi reddent literis descripsi saith Tully who did not use to transcribe his Letters out of other mens copies Besides admitting our Brothers criticism yet the form might be his own and he only write a fair out of a foul copy What he saith further about the words in the former part of the Canon from which we conclude no form was then in use at least not enjoined he yields the case in saying That there were various forms then used in that Church some made by hereticks Then there was no one form enjoined and used nor doth the Canon say they should use none but the stated forms appointed by that Church it only saith That in their prayers they should not name the Father for the Son nor the Son for the Father and that all prayers which was the will of Christ should be directed to the first person in the Trinity to the Father § 10. Our Author triumpheth in the Council of Mela or Milevis as he calls it that he saith declared against the use of any other forms than those established by the Council It doth so indeed but not then those established by the Church That Council considering the state of their Province at that time thought fit to order some forms and seems to tye up the Ministers of that Province at that time to the use of them and no other so much
was from it both all her Reign and after that all King James his Reign is too sad a story to repeat Whereas had it pleased God so to have moderated the spirits of our Bishops in the beginning of her Reign that they had only composed a Liturgy and left Ministers to a liberty as in all other Reformed Churches it is all had been quiet It is very like that the most of the Ministers at that time being very little practiced in Praying or in Preaching would have used and been studying to pray without it and long ere this we might have had flourishing Church shining in every corner with a Ministry that needed no book to have told them the words and syllables they must put up their prayers to God in When on the other side these contests about this thing have carried some few into great extremes on both sides Some on one side thinking that there is no true Prayer but by the Liturgy at which they are very devout but studying to shew all manner of slight and irreverence at other prayers believing them no true worship of God no whole-faced Son of the Church must use any prayer in his family no Lady or Gentlewoman any other prayer in her Closet but this Common-prayer It was a great objection against a person of great Honour and Piety appearing for Knight of the Shire in his County though he constantly attended publick prayers and received the Sacrament as constantly that he used fanatick Prayers in his family that is his Chaplain there prayed not by the publick forms at all times This madness not to say profaneness by the way is to us a sufficient argument against our use of any set publick forms in our Devotion we ought not to nurse up people in these most erroneous conceptions to speak no worse of them If people will adore humane constitutions at this rate they must be to us Nehushtan On the other side this madness hath run some to that excess that they will allow no forms to be lawful of any use in any time for any persons their children must not learn the Lords Prayer nor a form of Catechism none must hear a form c. But the number of these is very small and their judgment is as invaluable Forms of prayer are lawful useful many a good man learns to pray by a form as Scholars learn to write by their Masters first guidance of them and holding their hand They are useful and lawful for Devotion for persons that have not an ability yea for Ministers in that case The people always pray by the form of him that ministreth The Minister doth well if he can do no better he conducts the people that they may in faith say Amen he guides himself But if he have an ability otherwise to do we cannot think he doth his duty and we are sure every Minister should have an ability from himself both to pray and preach How hard it is to keep out of extremes I challenge any to shew me how our judgment thus stated and opened dissents from the Revelation of the Will of God in Scripture or of any valuable persons in the Church of God in any age § 18. It is an easie thing for men to talk of all the Fathers and the Church in all ages but it is an hard thing for those that talk at this rate to prove what they say in any tolerable measure A man is right in his own cause until his neighbour cometh and searcheth him out When men have worn out their tongues and pens in writing and speaking vain words they will be found to have spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of men puft up with a desire to prove some unproveable thing or with an opinion We will not say our opinion is infallible but we will in sincerity say it is what we cannot dispossess our selves of by any ratiocination within our selves or with others Some will say we have a liberty to use our gifts before Sermons in our Families in our Closets the Vanity of that is shewed But is not the Administration of the Sacraments a great piece of our Ministry what liberty is left us as to that or by what rule are we restrained in any part of our Ministry or how long shall we have it in any allowing this principle We owe no such Idolatrous Reverence to any Father or Person or Church as to take their judgment against the plainer letter or Reason of Scripture this were to set up one higher than the highest no nor to practice any thing upon the recommendation of men or in obedience to them contrary to what our consciences tell us is the Will of God in Scripture This were not to set up man above God possibly but above Gods Deputy in our souls All the Reverence we can owe to man in that cause is to examine our opinion to the utmost again and again to compare things spiritual with things spiritual But if after all our Consciences say It is not lawful to the utmost we can discern it is not lawful Though as to the reality of the truth of the notion it is not all one yet as to our practice it must be all one as if God said from Heaven It is not lawful for you But in the present case there is no other prejudice appears against us from the judgment of the Church in former ages than what was against the whole Protestant Religion objected by Harding It is not probable that God would leave his Church in Errors a thousand years We confess the judgment of what the Papist calls the Church for a thousand years is in a great measure against us But so it was against many points of the Protestant Religion Bishop Jewell durst not make his challenge for more than the first 500 years to them to shew any one point of their new Creed maintained in We make the like challenge as to this point of the lawfulness of forms of prayer to be universally used by Ministers or imposed upon them It certainly robbeth God of the most natural proper Calves of our lips and makes our lips but Ministers to offer up others sacrifices when we have a male in our own flock § 20. I shall conclude with the Reformed Church in Holland I have not seen their Agenda but I am assured by a Reverend Divine Pastor of one of those Churches in England that they are not so tyed up but that they have a liberty in all parts of their publick worship to use their own prayers and do accordingly use it And this I take to be enough to have spoken on this Argument until I hear what will be said against any thing here spoken WHen I had finished this discourse I had an intimation given me of something spoken upon this Argument by one Mr. Pelling Chaplain to his Grace the Duke of Somerset in a book called The good old way Though I was pretty well satisfied that I could
find in it nothing new but words and confidence yet for the satisfaction both of my self and my friend I procured the book in all haste and read it with as much greediness though with no great expectations as thinking it a barren subject out of which little Reason would grow but what we before had reapt and proved nothing but fallacy and falshood and for which little varnish of authority could be procured but what we had washed off with a cloth wetted in a very small degree of learning I read it from the first to the last line upon this Theme I at first observed that all which he pretended to was That forms have been allowed and used which may be granted without the least damage to our cause who do not argue all forms unlawful no nor all forms of prayer unlawful no nor the use of forms of prayer unlawful nor the use of all forms of prayer in praying unlawful but the use of forms of prayer for all men ordinarily and that in publick solemn prayer To prove which he hath not said a word but yet seeing he will not speak to what he should if he intended to speak any thing to the purpose let us consider what he hath spoken to his own purpose He will prove he saith p. 49. That set-forms of Divine Service were of use amongst the Jews 2. That set forms of Divine Service were of use also amongst the Primitive Christians 3. That after our blessed Lords ascention in that Interval betwixt the burial of the Synagogue and the setling of the Christian Church set-forms of Divine Service were allowed also even by the holy Apostles Three great undertakings Et quae non viribus istis conveniunt But if they were all proved would no more prove That it is lawful for all men ordinarily to perform their Ministerial Acts in Prayer by the prescribed forms of others than it would prove that it were lawful or not lawful for all particular men and women to marry or not to marry because marriage was lawful amongst the Jews and amongst the Primitive Christians and in the interval he talks of or that it was not lawful for some persons to marry in all those periods both which Propositions are true But let us see how he proves what he propounds to prove be it what it will And here we might have expected a Scriptural proof for the first and second of his periods and the third too at least the greater part of it falleth within the time of which the holy Scripture giveth us an account But alas of this we have very little and what we have of another nature is Apocryphal and proves nothing but to such credulous souls as will believe any thing which they read in any trifling Author 1. As to his first Period from the beginning of the world till Christs time I admire at the confidence of the Author to urge the Jewish worship as a pattern to Christians when he knows that Worship and Discipline were the two things which Christ came to alter and although he retained Prayer and Praise parts of natural worship and Exhortations which were all used amongst the Jews yet we find no forms of words in Prayer used by the Jews the retaining of which he directed Nor did he use or retain instruments of Musick in the worship of God nor did the Primitive Christians for Justin Martyr Qu. Resp 107. tells us That they looked upon the use of musick as a childish service of God and therefore used it not only plain singing 2. It lies upon him to prove that no Priest or Levite in the Jewish Church might use any forms of prayer or blessing but those he mentioneth in their ordinary publick Service and when he hath done that we will take the same argument and prove That neither the Disciples did nor any Christians ought to use any Prayer but the Lords Prayer because Christ hath said When you pray say or pray after this manner 3. Admit they did not this will only prove either that we must use no other or that we may use forms of prayer directed by God himself or by his holy Prophets or other Penmen of Scripture But it will not prove that all men either must use or may use forms of prayer never prescribed by God nor by any men to whom God had given authority to make forms of prayer or praise for his Church Surely it is no argument If we must or may use a form of prayer or praise directed by God or Christ by David Asaph Moses c. then we must or may use forms of prayer made by Pope Gregory Pope Boniface or by St. Basil or Chrysostome and it is impossible but men of learning must see the inconclusiveness of this Argument only they must say something and ad populum phateras any thing will serve those that understand not None that I have met with will say that we must in praying or blessing use the forms of prayer and blessing used in Scripture and no other So then they only say we may use them It is granted and what wonder is it if we may use such forms of words in prayer as are directed by Christ and those servants of his whom he appointed to write the Holy Scriptures for us which is the rule of all our Actions and contain all that we are to believe to pray for and to do though we judg it yet sinful for all Ministers to tye themselves to forms of prayers made by men that could never pretend to such an authority to guide the Church as to what is to be believed prayed for or done but only to rule it by seeing the Laws and Ordinances which Christ and his Apostles have given put in execution especially considering that neither Christ nor his Apostles whose proper offices it was to direct all things of lawful and necessary use in the Church ever did any such thing But after this Pope Gregory comes up and he forsooth thinks it fit to enjoyn such a thing Or admit it were Basil or Chrysostome 200 years before him which we do not believe the case is the same though not so scandalous I shall have done with what our Author saith as to his first period only minding him this is shooting at rovers and will never hit any mark but that which is in very ignorant and childish persons heads It is an arrogating the same power for the Governours of Churches since Christs and the Apostles times to ordain in matters of Worship which they had which is the same argument the Papists bring for their unwritten Traditions If I had a mind to discover mens infirmities I could take notice of many mistakes of our Author in this Paragraph but this is not my business 2. I proceed to his second Period where he saith That prescript forms of worship have been established for above these 1200 years last past no learned man can deny he delivereth himself in this bold