Presbyters Nor may we understand this of a naked presence only but by the order for the Practick they are to assist in the act too they are (s) See Rubr. in Form of Order Priests with the Bishop to lay their hands severally upon the head of every one that receiveth Orders And this Ordination I never knew questioned by any that allowed any Ordination by Ecclesiastical persons at all And the (t) Jus Divin Minist Evang. Part 2. London Divines have justified even in their judgements the validity of it Sect 61 3. The great and only thing that I know which affrights men from this Episcopal Ordination is the subscription by the Canon required and the Promise which they are to make of obedience to the Bishop To this I shall only say 1. Sect. 62 To omit what was (v) Sect. 18 19. said before as to the Promise of obedience We are required no more than those Reverend Brethren of the Presbyterian perswasion have declared to be their avowed principles (x) Account to the King of the confer p. 4. We are remembred say they that in things no way against the Law of God The Commands of our Governours not only may but Must be obeyed but if they command which God forbids we must patiently submit to suffering and every soul must be subject to the higher powers for Conscience sake and not resist The publick judgement Civil or Ecclesiastical belongeth only to publick persons and not to any private man That no man must be causlesly and pragmatically inquisitive into the reasons of his Superiors commands nor by pride and self-conceitedness exalt his own understanding above its worth and office but all to be modestly and humbly self-suspicious That none must erroneously pretend to Gods Law against the just commands of his Superiors nor pretend the doing of his duty to be sin That he who suspects his Superiors commands to be against Gods Laws must use all means for full information before he setteth in a course of disobeying them And that he who discovers indeed any thing commanded to be a sin though he must not do it must manage his opinion with very great tenderness and care of the publick peace and the Honour of his Governours These are our principles Now then when their avowed principles yield so much as indeed all sober Christians do and must and The Bishops require no more nor are those who are to be ordained to promise any more why may there not be a full compliance here why may we not promise that which we acknowledge we are obliged to perform But 2. Sect 63 The Subscription (y) Can. 36. required is only to these three Articles 1. That the Kings Majesty under God is the only Supreme Governour of this Realm and of all other His Highness Dominions and Countries as well in all Spiritual and Ecclesiastical things and causes as Temporal and that no Forrein Prince Person Prelate State or Potentate hath or ought to have any jurisdiction Power Superiority Preeminence or Authority Ecclesiastical or Spiritual within His Majesties said Realms Dominions or Countries 2. That the Book of Common Prayer and of ordering Bishops Priests and Deacons containeth in it nothing contrary to the Word of God and that it may lawfully be used and that he himself will use the form in the said book prescribed in all Publick Prayer and Administration of the Sacraments and none other 3. That He alloweth the Articles of Religion agreed upon by the Arch-Bishops and Bishops of both Provinces and the whole Clergy in the Convocation holden at London in the year of our Lord God One thousand five hundred sixty and two and that he acknowledgeth all and every the Articles therein contained being in number 39. besides the Ratification to be agreeable to the Word of Grd. Now in reference to this Subscription required let me but propound these things to be seriously considered and duly weighed Viz. 1. Sect. 64 That this is not an Arbitrary imposition of the Bishops But they are obliged by the same Law to require it as others are to do it They may not ordain or give Licence to any which refuse to subscribe upon pain of their own suspension So that we can neither impute this to the Bishops nor deny it our selves without opposing the standing Laws which do equally oblige both them and us 2. Sect. 65 Nor are the Articles of such a nature as to startle a sober conscientious person as such as may not be subscribed without sin For the First The Kings Supremacy none denies but the Papists and some few Sectaries All conscientious Protestants make no doubt or scruple of it and can clearly prove it For the last The Doctrine of the Church of England in the 39. Articles even those Brethren who dissent from the Government never charged them with any material error The scruple only is about the second The Common Prayer-book c. Sect. 66 Here by the way let me but observe how far those Divines of the Presbyterian perswasion even there where they desire a liberty from this Subscription do yet acknowledge how far they can and do consent to the things to be subscribed Their words are (z) 2d Pap. of Propos to His Majesty p. 24. We Humbly acquaint Your Majesty that we do not dissent from the Doctrine of the Church of England expressed in the Articles and Homilies But it is the controverted passages about Government Liturgy and Ceremonies and some by-passages and phrases in the Doctrinal part which are scrupled by those whose liberty is desired Not that we are against subscribing the proper rule of our Religion or any meet Confession of Faith Nor do we scruple the Oaths of Allegiance and Supremacy Nor would we have the door left open for Papists and Hereticks to come in Now I humbly propose this to be considered Whether upon this grant there may not be a cheerful subscription as is required for I cannot see more required to be subscribed than upon the point is here yielded and consented to for 1. Sect. 67 Here is professed No dissent from the Doctrine exprest in the 39. Articles and Homilies and That They are ready to subscribe any meet Confession of Faith or Rule of our Religion which those Articles are and must be esteemed to be in their judgements who profess they dissent not from them And this is the whole third Article to be subscribed For that which is objected concerning Some by-passages and phrases in the Doctrinal part This is nothing that should be of any force to hinder this Subscription which is not that we acknowledge the propriety of every phrase which is a thing below the consideration of serious men in matter of such weight Were such a thing as a Confession of Faith put under the curious censures of Criticks and Grammarians there would still be matter of dispute but the thing required is of an higher nature Be the By-Passages or Phrases what
the Deacon read the Gospel appointed for the day This ended the Catechumens are dismissed and the Communicants proceed on Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us with our whole heart say and with our whole mind let us say Chorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us Deac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord Almighty the God of our Fathers we beseech thee hear us and have mercy upon us Chor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us Deac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have mercy upon us O God according to thy great mercy we beseech thee hear us and have mercie upon us Chor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us Deac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We pray thee moreover going on to pray for their Kings and Emperors c. These things I have cited thus at large that it may appear that those several Practices and Interlocutions and Responsals as in the Liturgy in general so particularly at the Communion and the reading of the Epistles and Gospels as we use them in such Sections and Order is no new thing in the Church nor did the ancient Christians think this any way repugnant to the holy Canon Sect. 14 So that if we really consider the nature of the office the matter appointed the order of reading the practice of the Church here is nothing in this that should make us fear to observe this constitution nothing that will engage us in sin in the use of it And when the matter appointed is but the reading of such portions of Scripture me thinks it should not be a matter of contention among wise men how much is to be read or where or in what order whether out of the Apostles or Prophets or Acts whether called the Epistle or for the Epistle These are things almost infinitely below the Peace of the Church Thus I think I have gone over the most material exceptions against the Liturgy as relating to the Form Frame Manner of Composure and Order therein prescribed and have so far cleared it that it may appear there is nothing herein whose use is unlawful or contrary either to Scripture or the Gravity and Seriousnesse of a Religious service and the holy managing of our publick Devotions CHAP. VIII The Matter of the Liturgy examined and the exceptions against it 1. As Defective 2. As using corrupt Translations 3. As prescribing Apochryphal Books 4. As to the Form of Absolution considered and answered Sect. 1 HAving examined the Form we now are to consider the Matter of the Service and Prayers prescribed And if there be nothing in this evil to be done nothing required of us which is either against the Rule of Faith or Good Manners nothing contrary to Faith or Holynesse Then according to that known [a] Quod neque co â—ra fidem neque contra bonos more 's insungitur indifâ—â—ren â—eâ— est habendum et pro eorum inter quos vivitur societate servendum est Aug. ad Jan. Ep. 118 Rule there remains nothing in it but what may with a good Conscience be lawfully used and submitted to and this I hope to make appear in these ensuing Chapters And the truth is this is a matter of no great difficulty and therefore doth require no great skill or length of discourse to clear it for among all the exceptions there is not one that chargeth the matter as evil Let us take a view of the particulars and a transcient view in the most will serve the turn Sect. 2 Excep 1 Defectiveness 1. The first charge is Defectivenesse or want of due matter that should be [b] Accompt of pro. gen â—xc 17. Sect. 1 2 3 4 5. no preparatory addresse sins in Confession not expresse enough nor sufficiently enumerated prayers for the most part consisting of meer generals without mention of the particulars wherein the generals exist The Catechisme defective in many essential necessary Doctrines of our Religion c. But 1. Answered Sect. 3. It might be answered that many of these things are not wholly wanting but in some good measure there That despise not O Lord humble and contrite hearts in the Preface cannot with reason be recited as an exhortation but is really an addresse to God for acceptance Nor can these words That those things may please him which we do at this present be rationally said to be no words of prayer but a part of an exhortation to the people when they are expressly put up as a prayer in this petitionary form wherefore we beseech him to grant us true repentance that and the confession of sin is comprehensive of all the particulars required Psalms and Hymns there are of praise suited to Gospel worship and petitions both for general and special mercies Sect. 4 2. But supposing this defectiveness in the particulars proved granting there may be some reason to plead for a fuller expression and enumeration in a publike Liturgie yet all this signifies nothing to prove an unlawfulness of the use of that which is The absence of some good or perhaps necessary thing is not sufficient to prove it unlawful to use the present All that we are required is to use these forms the matter whereof being agreeable to the Word of God we may lawfully beyond dispute use them though there be not other particulars which we judge as good or necessary We are not required to give our judgments concerning other things but to conform to the use of these 2. Sect. 5. Except 2. Corrupt Translations Another exception is against the corrupt Translations used and appointed to be used These Translations are mentioned by the Divines in the Conference [c] Acc. of proceed Gen. Exc. 8.13 in the several Epistles and Gospels but by others in the old version of the Psalmes wherein some passages are said to be contrary to the Hebrew Text as particularly that in the Old [d] Psal 105.28 They were not obedient to the Hebrew and new Translation they rebelled not against his word and again in the Old [e] Psal 106.30 then stood up Phinehas and prayed to that in the New agreeable to the Hebrew and the truth of the [f] Num. 25.7 sacred Storie Then stood up Phinehas and executed judgment 1. Answ As to the Epistles and Gospels Sect. 6 this exception is now taken off not by a verbal answer but a reall deed that Old translation being rejected and the new brought into those parts of the Liturgy 2. Sect. 7 But in the Psalms whether because of the Musick used in Cathedrals being set to that Version or for what other reasons appearing to those Reverend persons to whom the business of the Liturgy was referred the Translation is not thought fit to be altered they must stand as they do but yet here is nothing that can amount to such an evill as for whose sake the Liturgie wherein this Version is retained should be deemed unlawful to be used For 1. Sect. 8 Possibly the
space of 1400 yeares the Churches have had their stinted Liturgies There we [i] ibid. c. 4. answ to object 8. find Cyprian Ambrose Chrysostome Augustine all acknowledged to allow some to have devised and composed such Formes There we read of [k] ibid. c. 7. Arg. 6. Petrus Diaconus and others sent from the East to Rome in their book to Fulgentius and other Bishops of Affrica rehearsing a Prayer of Basils Liturgy which they say almost the whole East frequented There we are told [l] ibid ex Clem. l. 8. Constit Apost cap. 16. the Sursum Corda lift up your he arts and the peoples answer We lift them up to the Lord were anciently in use if not even from the Apostles times And though divers passages speak those Liturgies under the name of Basil Chrysostom c. to be of a later date yet that divers things in them were of antient use in the Church and that such particular Actions Passages and Rites as the Deacons [m] ibid. c. 7. answ to obj 3. Oremus Attendamus Let us pray Let us attend c. and then the Reader beginning c. do argue that there was some publick Liturgy Formes and Rites in those early dayes And now having for the necessity of our obedience the command of the Church and State we live in for the warrant of our practice the Word of God and example of the Saints the Church in the Primitive times among whom we find the footsteps of several Liturgies with many of the same particulars as in ours of which more hereafter for which we might preduce a cloud of witnesses I can see no reason why it should be a sin in us more than in them to observe such a practice Sect. 22 Formes in the Reformed Churches Nor is a Forme strange to but approved and used in the Reformed Churches in these later dayes The Bohemian which I reckon the first the French Dutch Geneva these three Presbyterial have one It would be long to site particular testimonies this one Mr. Ball will be instar omnium who not onely (n) Ball ibid. c. 5. answ to obj 7. doth acknowledge it but makes it his plea as a thing notoriously known even to the Separatists They those Separatists know saith he [o] ibid. c. 6. answ to obj 5. that all the Reformed Churches since the light of the Gospel began to shine forth unto the world until this day do allow and maintain the use of a stinted form c. Further if any man [p] Ibid. cap 7. answ 10 cbj 8. saith he desire an instance of their doings let him compare the Prayer which [q] Zepper de polit eccles l. 2. c. 4. Beza constantly used before Calvin opuse P. ec Eccles formulae Bez in Cant. Hom. 1. and after Sermon with the Geneva book of Common Prayer so that here we find the practice even of Geneva it self Obj. If any object these were not exacted of all Ministers at all times nor imposed but every one left free to use them or any other the like Sect. 23 Answ 1. I might return what [q] Ball. Ibid. Mr. Ball doth suppose this true which yet will not be fully proved yet this proves they did both use and allow such a practice though they enacted it not but Sect. 24 2. If they imposed not yet they never threw out a composed Liturgy when they reformed themselves they did not cast away all forms but reformed them and made them better Onely these Churches that of Scotland first then this of England writing after their Copy if that may be called the act of the Church which indeed was not but the actings of some men in it and who had no legal call to do it and I am not alone but many other truly Religious Spirits are of the same mind I shall give instance of one in this case beyond exception it was that well known well approved much respected Mr. Jam's Cranford the elder He in discourse sometime with me in Tunbridge while he lay here upon the account of health to drink our waters did tell me his manner of laying down the use of our Common Prayer That he used it as long as any who were suffered to enjoy their livings and when he laid it by having first vindicated it from the exceptions laid against it he declared That he would not have laid it down had not he been forced by the fury of a faction and if ever it should please God to give the liberty to use it again he would take it up with much more readinesse and joy then he laid it down These were his expressions as near as I can remember in his own words I am sure not at all varying from the sense of what he then spake but this by the way to shew that this was not the act of the Church but however England and Scotland were the only ones that ever I read of any setled Church who threw out an established setled Liturgy and owned none For the other reformed Churches whether they imposed their forms or no it is certain they did both use and allow the use of them Sect. 25 4. Shall I add the judgement of particular men Take one or two infallibly far enough from warping towards the Romish Superstitions In the Church of Geneva we have these two Calvin and Beza the passages cited before prove their judgements to have allowed them and Calvin we find not only for the use but for the binding of the several Ministers to the use of them His words are [r] Quod ad formulam precum valde probo utilla câ—ta exstet a qua pastoribus dis edere in functione non liceat Calv. Ep. 87. As for a form of Prayers I do very much approve of it that it be one certain fixed stated form from which it may not be lawful for the pastors in in their function to depart for our own even non-conformists One shall give testimony for all [s] Ball Tryal of grounds of separat c 7. ansar to obj 8. The Ministers to whom the use of the Common Prayer hath been thought most burthensome have from time to time expressed their liking and approbation of a stinted Liturgy that they like well enough of that councel which forbad vulgar Psalmes in the service of God and those forms of service which are not [t] Conc. Lacâ—ic Can. 59. Conc. Carth. 3. Can. 23. Conc. Milen Can. 12. Conc. Affric Can. 70. antea probata in concilio vel cum prudentioribus collata least happily some things against faith either through ignorance or want of consideration should be composed That they Never sought a razing of the Communion book but a filing it after the pattern of that care which former examples bad set them wherein they thought many things retained that might have been spared They have Evermore condemned voluntary separation from the Congregations and Assemblies or Negligent Frequenting of the publick
such as the people are acquainted with There may be expressions even in English which yet many of the people do as little understand as they do Greek or Hebrew Such strains of Rhetorick Metaphorical and figurative Speeches choice Phrases as may become the language of a Scholar which yet edifie not poor plain people because their understandings are not able to reach them And here also comes a necessity of a Form for this publick edification of all and the lawfulness yea expediency of the use of this Form for the same end It is not unknown how some learned pious men are not so well able in their own conceived wayes to stoop and condescend to the low and vulgar capacities whose souls yet are equally precious to Christ and should be to his Ministers And some others have and do affect too much strains of Eloquence flowers of Rhetorick yea some dark and obscure notions which may seem sublime and be admired because not understood And then the people do as little find the profit as they understand the meaning of them Yea the most knowing people in most especially Country Congregations are so unacquainted with those more polite expressions that because they comprehend them not readily they are forced to be studying the meaning of the words when they should be joyning of hearts in the matter expressed and so cannot so freely adde their seal and say A MEN. Now we are sufficiently secured against this fear in our Liturgy for it is in a language of our own framed in expressions suited to the meanest capacities and such as they are so acquainted with that their hearts may readily concur with all things as they are uttered by the Minister Let me but adde one thing more 3. Sect. 9 Minister and people being to join in the same services to the same God they are also to join with the same hearts There must be unity of faith and spirit among Christians Harmony Consent and Unanimity among those who are together Petitioners for the same things to One God They should send up One common Vote and should be agreed with One Heart and Voice to worship and pray before him And if God will lend a propitious ear to (y) Mat. 18.19 20. two or three agreeing together to ask any thing of him in the Name of Christ then the holy wrastling of a pious multitude will more prevail This is as the assault of an Army with an holy violence sending up Batteries against the gates of heaven Sect. 10 Now then these being the prayers of the Church those Publick prayers which all Ministers with us are bound to use and they being for matter sound for words plain easie and significant When our Brethren and Fellow-members of the same Body come together to send up these requests why should any withdraw themselves from this Communion why should we refuse to pray or worship with them only because they do it not in our Mode or way why should we think it a cold kind of formal reading of prayer rather than praying when the heart may be equally warmed and affected here as in any of our own conceptions Here are offices which all understand the same matters prayed for which all desire the same praises rendred which all acknowledge due the same mercies magnified which all have in some measure received Now how unworthy is this for an holy humble Christian such should we all be to say I would join in these duties if they were not put in this Form or sent up in these words or read thus out of a Book If ye own the duties as all Christians must do shall we divide and quarrel about words and phrase Would we not think it strange in a Family if a child or servant should refuse his Meals with his Brethren or Fellow-servants because every Dish is not dressed his own way The hungry soul falls to the meat before him if it be sound and wholsom and findeth no leisure to dispute about the dressing or garnishing of the Dishes Sect. 11 Or will ye be so irrational as to think that because the prayers are read therefore it is not praying or not praying from the heart or with or in the spirit as the Apostle adviseth without doubt these external circumstances alter not the nature of the Duty for neither reading nor repeating by Rote or uttering words without Book is alone properly praying but the lifting up of the heart with faith and fervour with humility and devotion to God And why the heart may not follow and go along with the Minister in Confession Petition Praises c. in a Form prescribed as well to the Minister as to the people as well as in a prayer uttered which though it be conceived by him is yet a Form to them that hear it I see not nor indeed can I see any reason why in our joining together in Acts of Publick Worship according to this Form we should be judged not to answer that of the Apostle of praying in or with the Spirit when it is most evident that we do walk according to that Rule in the other part of it Praying with the understanding also CHAP. XII The Objection That Our Liturgy is taken out of the Mass-Book is shewed to be False for the Main and in the whole Frivolous Sect. 1 I Shall take notice but of one thing more one popular Objection Popular I call it for I think it too too inconsiderable to be used by any that pretendeth to Reason or Learning Nor is it in any serious dispute that I know made use of but upon a design to raise an Odium in the hearts of people against this Book which yet indeed is a main Rub in the way of many well-meaning and pious-hearted but not the most intelligent Christians viz. It is taken up as a confessed Object Of the Mass-Book and nototious Truth and with confidence avouched as not to be denied That Our Common-Prayer-Book is wholly taken out of the Popish Mass-Book and that it is nothing else but that Mass-Book turned out of Latine into English at least so framed out of that that it may with a very little pains be turned into it again And therefore it must upon this account be unlawful to be used by us or any Church Reformed from the Church of Rome This is indeed a Charge cryed up with noise more than enough in the World Answered Sect. 2. The people take it and it is generally believed and those are most bold and peremptory who never saw a Mass-Book nor if they did could they understand it Whereas indeed taking this Assertion as it is commonly received and generally taken upon trust it is neither so nor so And as indeed it is there is no consequence or force at all in the Argument for 1. Sect. 3 Though we shall grant this readily that it was the Prudence of the Church to retain in her Publick Forms of Prayer and Service some of those things which
been evermore taught to prize and esteem these main and fundamental truths and Ordinances of wo ship at an higher rate than that some petty dislike of this or that in the external Form when the matter is found and good should cause separation And to all this he addes this short but true and observable conclusion that Our service-Service-book is not a Translation of the Mass-book but a Restitution of the Ancient Liturgy wherein sundry Prayers are inserted used by the Fathers and agreeable to the Scriptures So far He. 4. Sect. 6 Let any man seriously compare the Masse-book with our Liturgy and not take all upon a general report and they will soone see this objection vanishing There is so vast a difference between these two that I cannot but wonder that any wise or considering man should lay this imputation upon our Liturgy I have seen several of the Popish offices and have some by me and one entire Ritual I have read them over I have compared ours with them and what find I even a vast difference a Diametrical opposition So palpably false is that which (d) Ball. ibid p. 150. Can the separatist objected that Not only the Form of it is taken from the Church of Antichrist but the Matter also For 1. Sect. 7 In the Form and Order They begin not as we do they go not on as we do our Confession of sins to God with that Declaration of Absolution to them that repent annexed with which we begin was never that I have seen in their masse-Masse-books therefore cannot be taken thence 2. Sect. 8 But in the Matter there is evidently a far wider difference For that multitude of Superstitious fopperies those many ridiculous and impious trumperies Prayers not only to God but to the Virgin Mary Angels Saints for souls departed the Mediation of others besides Christ and many a number of such things more in their Rituals which we have cast out Those many holy things in ours which they own not yea which are directly contrary to their Doctrine and Practice The matter of our Liturgy saith the (e) Ball. ibid. forecited Author is the reading of the Scriptures in a known tongue the Calling upon God in the Mediation of Jesus Christ and not upon Angels or Saints departed for the living and not for the dead the right administration of the Sacraments which we acknowledge only two and expressely deny the other five as such which they maintain and singing of Psalms Are these saith he and with him I appeal to all rational men the devises of Antichrist Is the administration of the Lords Supper in both kinds which they admit but in one to the people in remembrance of Christs death and passion who by one oblation of himself Once and but once offered hath made a full perfect and sufficient oblation and satisfaction for the sins of the whole world as it is in our Rituall whereas they pretend to repeat and daily offer up this sacrifice again for the quick and dead Is this taken from the Church of Antichrist These imputations saith he are not so grosse as their reasons are weak upon which they are built These things shew so much difference so great an opposition between ours and theirs that we may well conclude as he a little after doth expresse it that The Papists cannot sincerely approve our publick service but they must condemn and detest their own their prayers in an unknown tongue their praying to Saints departed much more to fained Saeints their receiving in one kind their unbloody sacrifice their real i.e. corporal presence their satisfaction for venial sins their blotting out of the second Commandment or at least confounding it with the first with others the like Again when I see those Prayers which seem to be the same in theirs and ours indeed not to be the same but though some passages be in them which we also use yet the entire Prayer different either something in ours which theirs have not or something in theirs which ours admit not for one or two expressions in a Prayer being the same which they use make not the Prayer the same when they agree not in the rest of the parts also for throughout the Prayer if it be the same there must be the same Preface the same Petitions and the same Conclusion which in most of these there is not And further When I find that there are some indeed of the same Prayers I say some for they are but few exactly the same yet these such as are for matter good sound wholsome and necessary for words and expressions savoury and significant and perfectly agreeable to the sacred Canon the Word of God and not one of these Prayers made a matter of any considerable exception by those who have in many other things excepted against this book I say not one of these prayers which are the same as in theirs charged with any material errour by any no not those who have made it their business to find the most faults in it nor indeed can they be excepted against for matter or words let the particulars be examined if they be not agreeable to the holy Rule and then judge if therefore they be evil because used by the Papists Now when all these things are laid together it is some matter of wonder to me how it can be so confidently taken up for a notorious Truth That Our Common-Prayer-Book is nothing else but the Popish Mass-Book or that it is wholly taken thence and may with so much ease be turned into it again Which if it were true I cannot imagine any considerable Reason the French King and Bishops had ☞ to hinder the impression of it there it having been here by the Order of His Majesty translated into that language for the use of the French Protestants among us which we are informed they lately did But I fear these imputations have been laid and these expressions and reproaches taken up and given out but upon design to draw people to an aversness from and to make them out of love with these Forms of Prayer which are established among us and for the matter not to be excepted against Sure I am they have proved too sad snares to entangle many tender consciences in needless fears scruples and doubts Sect. 9 5. But suppose all this true That for the Main Our Book is in the Roman Ritual or taken thence yet is this a sufficient Argument to prove it evil or unlawful to be used Nothing less Can we think the Papists so void of all Christianity yea of common sense as to have nothing that is good among them Or if it be good in it self is it therefore evil because they use it Suppose a Minister either in his Prayer or Sermon for we may observe it sometimes in both should borrow some expressions or phrases from the Heathen Authours shall his Prayer or Sermon presently for this be accounted the devise or invention of an Heathen or
they may and that which satisfieth me I hope may have the same force to satisfie others when the argument is produced and the evidence of truth appears I shall here only speak to the Liturgy and publick forms of prayer c. and if these papers find acceptance I shall communicate the like about the Rites and Ceremonies Sect. 7 As to the Liturgy then binding to the form of words in prayers praises and administration of Sacraments and the other holy offices I shall only desire the conscientious Reader to weigh this one argument If it be unlawfull to conform to the law in the use of this Liturgy then it is either because it is a form prescribed or because there is something in the matter which makes this particular form to be unlawful though other forms should not be so But neither is it unlawful because a form nor is there any thing in the matter of it to make this particular so Therefore upon no account is it unlawful to use it Sect. 8 The proposition is most evident for if it be neither unlawful to use a prescribed form nor there be any matter in this form to make this unlawful I see not what shadow of any thing else can be objected against the lawful use of this And under one of these heads hath all been comprehended that hath ever been objected The Separatist boldly denyeth the lawfulnesse of any form the soberer Non-conformist will allow a form but only some things in the matter of this are scrupled The Assumption I shall labour to clear in both the branches Sect. 9 1. It is not unlawfully to use a prescribed form for if it be what a sad doom must we passe upon those thousands of humble well-meaning poor Christians which desire to serve God as far as they are able who yet neither do nor can pray without a book before them or a prayer taught them shall we judge that none of all these and God knows they are many do either pray or have their prayers accepted but sin in praying so God forbid yea what a most unchristian and uncharitable censure must we passe not upon some poor weak illiterate Souls but upon those many able Divines famous Preachers holy Confessors glorious Martyrs who for many years and ages constantly used the prescribed forms of the Church in their publick Ministrations Must all these be condemned as such who worship God in an unlawful way yea must all the Christian Churches of the world for many Centuries be condemned as so carelesse of Christianity and Religion that the very substantial acts of their publick worship were offered in an unlawful way O my Soul come not thou into the secrets of the men who thus judge Sect. 10 But in the Scriptures we find Forms given used prescribed and were all these unlawful That was a form which Moses used not once but constantly [g] Num. 10.35.36 at the removing and resting of the Ark which Solomon also made use of almost in the [h] 2 Châ— 6.41 same words at the Dedication of the temple And David [i] Psal 68.1 at the bringing of the Ark into the City of David In the same Scripture we find forms for constant set times and occasions there we have one [k] Psal 30. Psalme a solemn Form of praise at the dedication of the house of David [l] Deut. 20.5 according to the law Another [m] Psal 92. a Psalme for the Sabbeth day another a solemn form of praise made by David to be used by the [n] Psal 136. with 2 Chron. 7.6 20 21. Levites and the singers with instruments of musick another a [o] Psal 105. with 1 Chron. 16.7 8. form of praise as composed for the Quire several forms of prayer to be used in [p] Psal 86.22.102 affliction one penned [q] Psal 90. vide Moâ—ler in lac by Moses for a prayer upon occasion of Israels suffering in the Wildernesse to lie by them to admonish them of their weaknesse mortality and sin and to direct them in their addresses to God one [r] Psal 95. more then probably seeming to be written not for private use but appointed for [s] Apparet ex verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venite Psalmum hunc non in privatum usum scriptum sed publicis convintibus destinatum fuisse quando populus frequens ad templum conveniebat ut in Sabbato ita enim populum alloquitur ut jubeat omnes concurrere ad hoc sanctum opus per agendum Moller in Psal 95. c. Apparet hunc Psalmum Ecclesiasticae congregationi praesertim frequentiori destinatum quasi erat apud Judaeos die Subbati Muscul in eundem the publick assembly when people come to worship at the Temple which our Church doth therefore use in the beginning of her sacred Offices viz. the venite c. Come let us sing c. Were not the Levites in Hezekiahs time [t] 2 Chron. 29.30 commanded to sing praises with the words of David and Asaph the seer And the Priests and Levites in Ezra's time [u] Ezr. 3.10.11 set by the builders to praise the Lord according to the Ordinance of David and they sand together by course or quire-wise what even in that form of Psal 136. For his mercy endureth for ever Do we not find the people stirred up to pray in time of affliction and [x] Hâ—s 14.2 3. words put into their mouths yea the Priests and Ministers of the Altar to pray in a form too and say [y] Joel 2.17 spare thy people c. what is that in Isaiah [z] Isa 12.1.4 but a form to the Church In that day shalt thou say O Lord I will praise thee c. and In that day shall yee say Praise ye the Lord c. what else can we judge of that [a] Rev 15.3 song of Moses mentioned in the Apocalypse which the victorious Christians are said to sing To omit in the New Testament those many forms of [b] Rom. 1.7 1 Cor. 1.3 2 Cor. 1.2 Gal 1.3 Eph. 1.2 1 Thes 1.1 2 Thes 1.2 salutations [c] Eom 16.24 1 Cor. 16.23 Phil. 4.23 1 Thes 5.28 2 Thes 3.18 valedictions and blessings so frequently used by the Apostles which none ever doubted but we may lawfully use still as the Church doth use that very form of words in Baptisme which Christ used in the Commission I Baptize in the name c. yea Christ himself we find using that very form of words which David the Type had used before Eli Eli lamasabachthani [d] Mat. 27.46 Psal 22 1. See on this Argument Synopsâ—urior Theol. Disp 36. Thes 33. My God my God why hast thou forsaken me Sect. 11 And to all these let me add that one form for all That which our Lord hath given us in his prayer which he taught his Disciples which the Church hath not only accounted but constantly used as a form and thought fit
in this then in the conceived prayer of the Minister for there are the people tyed up to his words and expressions as much as in any prescribed form yet was never this accounted a stinting of the Spirit or unlawful for the people to joyn in and indeed take away all forms for such is one mans prayer to all that hear it and ye must take away all publick prayers or prayers of a Congregation our of the Church Sect. 36 Of as little strength is that other Objection May pray in forms yet pray with the Spirit that to use a form is contrary to that of the Apostle â— Cor. 14.15 Pray with the Spirit for 1. If this Objection be of any weight it takes away all meditation and preparation and argueth against any such prayers conceived by our selves as well as those composed by others for us and this if urged so far must put man upon a finful tempting of God and looking for Enthusiasms and extraordinary impirations when ever he prayeth which God hath made no promise to grant nor hath man warrant to expect far wiser is that counsel of the Son of Syrach [f] Ecclus 18.23 Before thou prayest prepare thy self not thy tongue only but thy heart chiefly and be not as one that tempteth the Lord. 2. Sect. 37 This can be no more urged against forms of Prayer then forms of Praise or singing wherein it hath been practised and the practice still allowed if in Praise why not in Petition How doth it stint the Spirit in one and not in the other Must the matters of request fit the occasion so must praise Doth the Spirit teach to pray so he doth to praise and return thanks Must we pray with the Spirit so must we also sing with the Spirit If in prescribed forms we may [g] 1 Cor. 14.15 sing and praise with the Spirit and with understanding also so without doubt may we pray And indeed 3. Sect. 38 In the use of forms the Saints of God may and do pray as [h] Jude 20. they should in the Holy Ghost for the Assistance of the Spirit as that Right Reverend Bishop [i] Bishop Downam of prayer cb 23. hath observed is not so much in helping the invention invention and gift of conceiving a prayer is indeed a gift but a common gift not a proper grace of the sanctifying Spirit and a confident Spirit a nimble wit with a ready utterance goes far in it but chiefly in these three things 1. In rectifying the judgement teaching us what to ask because we [k] Rom. 8.26 know not what to pray for as we ought and helping our infirmities 3. In inflaming our affections drawing out the heart to cry with [l] Rom. 8. ibid. sighs unutterable the Spirit of Grace and Supplication maketh us pour out our Souls before God while we look on him whom we have pierced and mourn 3. In exciting and drawing out our faith to Act stirring up our hearts to cry Abba Father to call upon God as our Father in Christ believing Now that all this the Spirit of God can do for us yea and hath done it in prescribed forms drawing forth the Soul warming the heart inflaming the affections quickning the spirit and exciting Faith the experience of thousands of Christians will testifie Sect. 39 Lastly To take off that popular Objection that it is but reading Prayer in Reading not praying I shall say no more then this though it be true that reading as such is not praying this being an act of the heart that only of the lips and tongue yet the lifting up of the heart in that reading is praying if the words be sound the matter according to Gods will the manner holy reverent humble faithful fervent the wants laid open and requests sent up from the Soul here is an holy prayer And may not all this be though the words be read out of a book or uttered by heart may there not be as much humility of heart faith in Gods promises earnestnesse of desire holinesse of affection doubtlesse there may Sect. 40 For those many scandals wherewith the vain inventions of unsettled and idle brains and the petulancy of mens virulent tongues load these holy constitutions and practises I willingly passe them by as things owned by no sober spirit those who have a mind may see them noted and fully answered in that fore-cited book of Balls Friendly Tryal of the Grounds tending to separation This is enough to justifie the Use of a Prescribed Forme and consequently to prove That the being such makes not our Liturgy unlawful to be used CHAP. IV. Our particular Liturgy considered Sect. 1 WE have seen the lawfulnesse and usefulnesse of a Form in general proved in the precedent chapter But possibly there may be some such corruptions and material errours in our particular Liturgy as may make this Form unlawful to be used This I shall now examine and I doubt not to make it appear that there neither is any thing in this but what may be used without sin For the portions of Scripture to be read there is no dispute about them For the Prayers prescribed that they also may be lawfully yea and acceptably used is also apparent Sect. 2 For what is required to holy Prayer more then 1. That the matter be according to Gods will for such things as he hath commanded us to ask and promised to grant for such things as tend to the advancement of Gods Glory the doing of his will the spiritual and eternal good of our selves and others in the Remission of sin our Regeneration Sanctification and eternal Salvation c. yea and Temporals also Life Livelyhood Liberty Comforts Prosperity Peace c. so far as Divine Providence shall see these things really good and necessary for us and them 2. That the Forme of them be grave the manner holy reverent fervent our wants laid open and petitions enforced in such expressions as may become the gravity of such devotions the Majesty of that God to whom we speak and suited to the matter which we desire and with such reasons and arguments as are agreeable to the nature of the requests and likely to prevail Apply these to our Liturgy and see if all these things be not observed there Sect. 3 The true form of external vocal Prayer is the outward frame and disposition of the words with the inward elevation of the heart now if the words be sound the matter good and necessary and the heart lifted up by the Holy Spirit in faith and fervour here is an holy Prayer and there is the same reasons of Confessions and Praises And that the heart may be thus lifted up in the use of these prayers the experience of thousands of pious Christians will abundantly evidence Sect. 4 For the matter of them Are they not some for pardon or Grace some for instruction how to pray some to be heard when we pray some confessions of sin
and begging repentance and remission some confessions of weaknesse blindnesse infidelity and praying for strength illumination and faith Prayers for temporal spiritual and eternal blessings And are not all these the subjects of the promises and commands of God and by consequence the matter of them according to Gods will it will be too long to insist upon particulars Sect. 5 Onely let it be confidered that those Reverend Divines of the Presbyterian perswasion among all their exceptions to our present Forme have not in any one charged this book with matter of impiety or material evil in the substance of it or in any thing which concernes the Prayers and Formes of publick administrations and to the Rites and Ceremonies I shall give my thoughts hereafter so as the use of them should involve any one in sin Yea to the contrary they have these expressions [a] Account of all Proceed p. 1. We have an high and honourable esteem of those godly and learned Bishops and others who were the first compilers of the publick Liturgy and do look upon it as an excellent and worthy work for that time if excellent and worthy then it cannot be sinful now Again [b] ibid. p. 11. at the conclusion of the sâ—veral exceptions The things themselves viz. there excepted against and desired to be removed not being of the foundation of Religion nor the essentials of publick worship If so then certainly much may be complyed with and conformed to in matters of circumstance wherein there is no danger for the main and these not being essentials of worship they are not contrary to that prohibition Deut. 12.32 so much urged for Peace sake and in obedience to those in Authority And again [c] ibid. p. 32. at the conclusion of the particul exceptions We have not the least thought of depraving or reproaching the Book of Common Prayer Then certainly they charge it not with any matter of impiety or such thing as is unlawful to be used in the publick worship for that were a just reproach enough Sect. 6 The truth is there are reckoned many expressions which are conceived to need amendment or possibly to want a favourable construction or that might be expressed better But all this amounteth not nor are they by them urged to that purpose to a proof that they are evil or that it is unlawful to use them it onely obligeth us so much to consult the honour and peace of the Church as to put that just interpretation upon them and since they are not evil in themselves but may be used without sin to obey the commands of our proper Governours in the use of them our conceptions that we could do better do not free us at all from obeying the the Law which commandeth the use of these whereby yet we are not so tyed up but that at some times as in the Pulpit before Sermon we are left to the liberty of our conceived Prayers also But to clear this matter more distinctly Sect. 7 There are indeed many exceptions given in which from the number of them make a great noise in the world and many extend them further than those Brethren did intend or offer them for They used them onely as arguments for an emendation to satisfie the scruples of some who could either not at all or bardly comply with the use of them and as a meanes in their thoughts to promote peace and unity But others presently conclude them of such a nature as to make the use of the Book utterly unlawful and begin to think some strange horrid thing imposed upon them I shall take a view of the most material objections and it will soon appear that there is nothing charged upon this book of so dire an aspect as to make Ministers afraid of it or judge it unlawful to use it or people to hear it Sect. 8 The exceptions are many and numerous and people that hear of so many presently think them all of a nature that any one of them is able to damne the book but especially when such a [d] Vt quae nou prosunt singula juncta juvent multitude of enormities are charged upon it they are too willing to believe it guilty Whereas those Brethren confesse them to be of a [e] Account of Proc. p. 11. various nature For some they grant are of inferiour consiaeration verbal rather than material then sure I am these are not sit Subjects of contention we may use them notwithstanding and should be guilty of a very great transgression if we should disobey an established law and break the Peace of the Church for matters of no higher consideration then which are onely verbal Sect. 9 Against others they plead but as dubious and disputable as not having a clear foundation in the Scripture for their warrant For such things if they have not clear Scripture for their particular warrant nor is this alwayes necessary in many cases a general warrant is sufficient yet if there be not evidence of Scripture to prove them unlawful in such a case to me Statuta Majorum prolege tenenda The practice of our Fathers and the commands of our Superiours the establishments of our own Church must be a law and are warrant enough For if they are dubious it is not certain we should sin in the use of them but it is certain we should sin against an [f] Rom. 13.2 ordinance of God in disobeying the lawes of our Superiours which are not against the law of God Our Brethren confesse [g] Due account to his Majesty p. 4. that publick judgements belong to publick persons and if in any thing then without doubt in such dubious matters and that no man is to exalt his own understanding above its worth and office nor erroneously pretend Gods law against the just command of his superiours nor the doing of his duty to be sin Sect. 10 But some things they say there be that seem to be corrupt and to carry in them a repugnancy to the Rule of the Gospel to which I say 1. If there be indeed such real corruptions I know none that pleadeth for them none do I know but would have such reformed and not submitted to all conscientiously agreeing to that Apostolical Maxime [h] Act. 5.29 It is better to obey God than men But then let those who disobey be sure of their hand that these things wherein they obey not be really such as is pretended not seeming onely but really corrupt and repuguant to the Holy Rule Sect. 11 2. Note that nothing is said to be corrupt or indeed to carry such a repugnancy but onely that some things SEEM to be and to do so Now though such an apparency may be an argument and so onely they used it to plead for an alteration and doth justly require such amendment where there would not follow in the Church a greater mischief by a change then there is inconvenience in the non-alteration or could be good
empty tossing of Gods name in prayer an expression which I am heartily sorry that grave serious sober men should use to vilifie an established order in the Church any more then supposing it used with holy faithful and humble hearts that repetition of this name of God no lesse than four times in two verses [e] Psal 42.1 2. As the Hart panteth so panteth my soul after thee O God My Soul is a thirst for God The Living God when shall I come before God The Church by these quick and short prayers seeming to teach her Children how the gracious heart sends forth its desires longings after God The constant attendant of the Harts braying after the waters is quick and short breathings the breath in hast drawn in and as suddenly sent forth again so the gracious Soul longing after the presence of God the enjoyment of Pardon Peace Grace Life and Communion with Christ is thus panting and these quick pithy expressions and short prayers aâ— lively resemblances of the quick and short breathings of the Soul after God as there O God the living God when shall I appear before God And if the same words may be repeated as no doubt they may without Tautological vanity and it is so [f] Accompt of Proc. p. 62. confessed if it be not from emptinesse or neglect of order and affectation Why should such emptinesse affectation or neglect of order be imputed to our prayers meerly upon the account of such a repetition if any persons be guilty of such defaults or neglects in the use of them let them bear their own blame let it not be imputed to the Prayers which may be used by holy and humble hearts and no doubt are without that affectation c. Object Sect. 6 But [g] Accompt of Proc. Rep'y to Answ to Except 16. Sect. 3. though in Psalmes and Hymnes where the affections are to be elevated by such figurative streins and elegancies as best beseem Poetry and Rapture such repetitions are not condemned yet to make a prayer of a few petitions and begin and end every such with Gods name and Christs merits this is condemned as an affected empty tossing c. Solut. Sect. 7 Let us then see if we have not some such thing in Scripture examples which are not Psalmes or Hymnes or Raptures of Poetry That Prayer of Daniel which upon the expiring of the 70. years Captivity he put up to God for Confession of sins and Humiliation and praying for the restauration of Jerusalem seems indeed to stand as one continued prayer and yet if so it is no longer then some one may be found in our Common-Prayer-Book but observe it and ye will see it to consist of several intercisions and even such short prayers as ours beginning still anew with the name and attributes of God He beginneth [h] Dan. 9.4 O Lord the great and dreadful God keeping Covenant and mercy to them that fear him We have sinned c. again within three verses [i] v. 7. O Lord Righteousnesse belongeth unto thee then a fresh in the very next verse [k] v. 8. O Lord to us belongeth Confusion and as closing this [l] v. 15. And now O Lord our God then immediately beginneth another prayer [m] o. 16. O Lord according to all thy righteousnesse I beseech thee again in the very next he beginneth with the name of God and closeth with the merits of Christ [n] v. 17. Now therefore O our God hear the prayer of thy servant and his supplication and cause thy face to shine upon the Sanctuary that is desolate for the Lords sake yet he immediately begins again [o] v. 18. O my God incline thine ear and hear open thine eyes and see and closing that also with Not for our righteousnesse but thy great mercies He presently begins again and subjoyns another short prayer full of nothing but such repetitions quick and short breathings four times in one verse [p] v 19. O Lord hear O Lord forgive O Lord hearken and do deferre not for thine own sake O my God Here we see a Religious service performed with many such short prayers for they are evidently called so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preces Supplications for grace and mercy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one but as many and several [q] v 3. Supplications in the Plurall and as frequent repetitions as any can be found in our Liturgy and I think none dare accuse this holy Prophet as guilty of an affected empty tossing of Gods Name c. Yea Christ himself hath given us a president in some cases of not only repeating the same words but the same thing repeating the same name and attributes of God c thrice [r] Math. 26 39 42 44. Father if it be possible c. I shall conclude this with the words of that truly Reverend Person [s] Bp. Downamâ— of Prayer c. 22. p. 13â— Wherefore howsoever some do carp at the short prayers in our Liturgy calling them shreds and wishing that in one continued prayer all our requests should be joyned Notwithstanding the wisdome of those learned and godly men who out of the most ancient Liturgies compiled ours is to be commended who considering that our long continued prayer would to the greatest sort seem tedious and breed distraction and wandring thoughts have set forth many short prayers to avoid wearinesse and to keep the mind of the people attentive Sect. 8 Having now vindicated the lawful use of the Liturgy as to the frequent Intercisions and short Prayers let it not be accounted a digression if I take a transient view of somwhat else of the like nature which was somtimes made the matter of Except 4 4. Another Exception Such shreddings as some pleased to call it as of prayers so of the Scriptures taking here and there a piece for an Epistle and Gospel Sect. 9 Answ And thus I shall in transitu give a short account of the use and standing of these in the Liturgy I mention these here where we are considering the Form and Order for as to the matter of them they being part of the Holy Scriptures that admits no dispute but the exception is taken to that manner of Section and Division which is used and the order of reading them and calling Historical parts the Epistle which is onely matter of Form and Order But I Answer 1. Sect. 10 If the offence be at the Division that but a piece of a Chapter is taken to be read the like offence may as well be taken at a Chapter that the whole Book or Epistle is not read For that Division which we now receive was not ab initio nor very ancient and why we may not upon particular occasions make such or such Sections as our Fathers have done longer or shorter I see not What [t] See several vrieties oâ— divisions of the Gospel c. in Balls â—â—ial of Separ ch 3. p 3â— out
but the Holy Scriptures that is as such as Canonical or under the name of Holy Scripture as is to be seen in that Council of Carthage where they allow the reading of others in their proper place and for their proper end and this farther appeares by that of the Council of Hippo which abridging that 3 d of Carthage gives us this account of it (x) Scripturae Canonicae l â—gendae quae sunt praeter quas aliae non legantur Conc. Hippon Can. 36. These are the Holy Scriptures to be read in the Church and besides these let no other be read i. e. no other for such or for Holy Scripture It is the unquestionable prerogative of the Sacred Scriptures to be the prime and supreme rule of Faith and Manners and nothing is to be read as such viz. as the undoubted or immediate rule of either but the Scriptures alone and therefore by those ancient Fathers and Councils they were accounted onely Canonical and none else admitted for Trial of Truth or proof of Doctrine But yet all Apochrypha were not accounted either prophane or impious but there were some called (y) Ecclesiastici à majoribus appellati quia in ecclesia recepti c. Jo. Drus de quaest per epist 107. Ecclesiastical because received and read in the Church among other godly books though not as a rule of Faith yet as instruction in manners hence those books were of old called in a sort Canonical or Deutero-Canonici not equal to the Scriptures but went after them in a secondary place and preferred before others In this sense I take that of St. Austin speaking of the times after Haggai Zechary and Malachy (z) Aug. de civ â—â— Dei lib. 18. c. 36. Quorum supputatio Temporum The supputation of which times saith he is not found in holy Scripture called Canonical but in others which though the Jewes do not yet our Church doth reckon for Canonical i. e. in a secondary place such for in another place he speaks otherwise of them [a] In Apocryphis eist invenitur aliqua veritas tamen propter multa falsa est Canonica authoritas August de civit Dei lib. 15. Cap. 23. In the Apocrypha though there be found some truth yet because of the many falshoods there is no Canonical authority i.e. properly such But by these testimonies it is clear that they were read in the Church though not as the undoubted rule of faith yet as instructions builded thereupon Sect. 18 And that they might be so read we have the concurring judgements of others also of later dayes even in the Reformed Churches yea of some Non-conformists [b] See Balls Trial of Separ Ch. 7. Answ to Object 6. here also He that pleaseth may see c) See Hutton Answ to Reasons chap. 10. gathered to his hand the judgments of (d) Zanth de Relig. c. 1. artâ—â— 4 et 5. Zanchy (e) Hiper lib. 1. Meâ—h Theol. Hiperius (f) Pellic. praefat in Apochryph et praefat in Judith Pellican one highly esteemed by Bucer Zuinglius and Melancthon and the learned in those days and g) Kimedonc de Script verb Dei l. 6. c 90. Kimedoncius a Professor of Divinity at Hidelburgh who have judged these books to have been received next to the Scriptures with great reverence profitably rehearsed fruitful and profitable to the edifieation of the people not Canons of faith but instructions for manners 2. Neither hath our Church received or prescribed them in any other notion a mark of distinction is set upon them they being called no other than Apocrypha and therefore cannot rationally be judged to be prescribed as Canonical especially when the expresse words of our (h) Artic. 6. of the Church of England Articles are The other books as St. Hierom saith the Church doth read for example of life and instruction of manners but doth not apply them to establish any doctrine and these are the third of Esdras and the rest that follow Sect. 19 3. Nor can our reading of them though in that time and place be with reason judged to put an higher authority upon them than the Church hath done which prescribeth them Yea though they are read for instruction and example it followeth not that we are taught to practice every thing or imitate every particular in any example there or to esteem every action good any more than we are to practice or imitate every thing that we read done in the Scriptures The reading of (i) Gen. 9.21 Noahs being drunk (k) Gen. 19.33 35 36. Lots incest (l) Gen. 42.15 Joseph swearing by the life of Pharaoh (m) 2 Sam. 11 4-18 12.9 Davids adultery and murder (n) 1 King 11.5 Solomons idolatry (o) Num. 12.1 Aaron and Miriams sedition (p) Act. 15.39 Paul and Barnabas's angry parting (q) Matth. 26.70 Peters denial and (r) Gal. 2.11 Sect. 20. dissimulation c. is neither an allowance of these infirmities nor a ground to practice the like There are other uses of examples than imitation they are in cautelam as well as in sequelam for caution as well as instruction Nor can there be any more allowance of all the actions lies or fumigations in Tobit or Judith by reading them than there is of those other So that yet here is nothing to conclude it sinful to read these books according to the order prescribed The highest that can be imagined is which yet I dare not determine or may be want of Prudence in requiring them but no shadow of unlawfulnesse in obeying the prescription which is Sect. 21. Except 4. The Absolution Answered but to read these Books not to justifie every thing in them Sect. 22 4. For that other exception taken to that Form of Absolution in the visitation of the sick in these words I absolve thee This I conceive is of very little weight to be stood upon For 1. That such authority is given to the Ministers is and must be granted by all that acknowledge them to have any interest in the power of the Keyes and clearly given to them by Christ in that (s) Joh. 20.23 Whose soever sins ye remit they are remitted From whence if any where we must fetch the ground of our Commission and Ministery and is so expressely signified by the order of our Church in her (t) Form of Order Briests Sect. 23. Ordinations 2. Nor do we without warrant agreeably to our Commission John 20. say By this authority committed to me I absolve thee When it is clear we do not that which is proper to God alone (u) Mar. 2.7 10. and to Jesus Christ as God actually to grant a pardon nor pretend to a power to free from any penalty due from God to sin nor as Judges give the sentence but only as Ministers under Christ and authorized by him declare that sentence and this not absolutely but expressely upon condition of sincere repentance
materially evil as that it should be unlawful to use them being established And then these not being unlawful our zeal to the Peace of the Church and Conscience of obedience to our Superiours in all lawful things are abundantly enough to engage all sober Christians to conform to the establishment CHAP. X. The Judgements of the Old Non-Conformists concerning the use of our Liturgy and this Practice shewed to be 1. No Argument of weakness 2. No Plea for Idleness in the Ministery But 3. From Conscience of Duty Sect. 1 HAving now Vindicated our established Liturgy from all considerable exceptions both as to the Form and Matter of it it will not be amiss but may add at least with many some strength to this Argument to add the judgement of the Old Non-Conformists in this case who looked upon the use of this book as burden enough yet conformed unto it and thought they might lawfully do so yea judged that during such a Law it was their duty to do so rather than forsake their station I shall give you but one testimony yet that instar omnium because he declares not only his own but the sense of them all It is the so often cited Mr. Ball. For a Set Form or Stinted Liturgy his words are these (a) Trial of the groands of Separat chap. 7. p. 120. If the judgement of the Reformed Churches abroad or of the Godly Faithful Learned and Reverend at home be of any weight they are so far from complaining of a stinted Form as burdensome that in many cases they judge it expedient A Set Form saith he of Prayer and Administration of Sacraments is approved by GENERAL CONSENT And a few lines after The Ministers at home to whom the use of Common Prayer hath been thought most burdensome have from time to time professed their liking and approbation of a stinted Liturgy Sect. 2 And as they liked and approved the use of a Lyturgy in general so did they allow the use of this our Liturgy in particular And they thought no faults objected against it to be a sufficient ground to justifie a Separation from the Communion of our Church but condemned it as Schismatical for so the same Author telleth us (b) Ball. ibid. p. 121. They have evermore condemned voluntary Separation from the Congregation and Assemblies or negligent frequenting of those publick prayers They have ordinarily used the Communion Book in their publick Administrations and still maintained Unity Peace and Love with them who in some particulars have been of another judgment All this saith he is so notoriously known that it is waste labour to produce Testimonies herein Again in the next Chapter but one we have these expressions (c) Ibid. chap. 9. p. 176. To the praise of God be it spoken Our Liturgy for purity and soundness may compare with Any Liturgy used in the third and fourth Ages of the Church This I mention saith he that we might learn to acknowledge Gods mercy walk worthy of what we have received and strive forward to perfection by all lawful means Sect. 3 And lest any might object The Corruption of the Church much decayed and fallen in those Ages from its first purity he (d) Ball. ibid. saith but a little after Neither can it be imagined that they might hold Communion in other Ordinances but not in their stinted Liturgies for in those Times of all other parts the Liturgies were most pure God of his endless mercies so providing for his Church and the comfort of his people in those hard and evil Times when the Doctrine was miserably and dangerously corrupted in respect of Merit of Works Invocation of Saints c. The Liturgies were long preserved pure and free whereby the faithful might be present with more comfort and freedom of conscience To which he citeth several Testimonies of learned men noted in the (e) Balth. Lyd. Not. in Disp Taborit p. 133. Illiric Catal. Test l. 1. p. 70 71. Musius Praefat. in Anaph Basil Margin and closeth with this remarkable Conclusion which doth indeed speak a pious and peaceable spirit which I would therefore desire all our yet dissenting Brethren seriously to ponder and consider This one thing viz. The purity of the Liturgies of the Ancient Church notwithstanding the corruption of Doctrine and that Our Liturgy for purity and soundness may compare with the best of them This saith he duly considered would put an end to many scruples and might serve to stop them who out of over-great heat and forwardness are ready to except against the means of their own comfort and to cast off what God offereth because they cannot enjoy what they desire Sect. 4 Thus by what hath been written it is evident that there is nothing in this Liturgy a matter of impiety or any material evil and then the use of it cannot be charged as sin upon us Suppose there are as some have reckoned some expressions that need a favourable interpretation that they may not be for they already are so but appear to be sound Suppose some that might be expressed better yet when they are not evil in themselves and may be used without sin our private thoughts that we could do better cannot free us from obeying the Law which commandeth the use of these though yet we are also left to the liberty of our conceived prayers in the Pulpit according to occurring necessities and emergencies provided we keep within the compass of the general Rule whence it will also be evidenced that our use of this Liturgy is 1. Sect. 5 No Argument of weakness or inability in the Ministers who conform unto the Law in this use The World shall bear us witness and the experience of the years that are past wherein we were not permitted but forcibly hindered from this use of the Liturgy shall attest for us that through the grace of God we have been enabled to perform the Sacred Offices of the Church and the matters of publick Worship and holy Administrations we hope acceptably to God and with as much sobriety gravity modesty and evidence of the Spirit let it not be counted arrogance and boasting if we say as any of the contrary-minded 2. Sect. 6 Nor is it any Argument of or plea for idleness for our work is all one our Preaching as frequent and if we consider the pains of lungs which is not little in so much speaking it is now more when we both use all this and continue our Preaching also Sure I am The use of the Liturgy can be no Argument to prove nor from any thing in it if men through their own laziness abuse it let them that do so be charged only with the crime is it a means to make an idle Ministry If we consider that in the Primitive Church as the above-cited (f) Ball. Trial of grounds of Separ Chap. 4. answ to obj 8. where he that please may find and peruse these evidences of Antiquity Chrysost in Genel
are in the Romish Ritual it being neither consonant to Religion Reason or Policy to overthrow all that was before them but only to Reform that which was amiss among them Reformation is not a total Eradication or destruction of all that thing which is to be reformed but a Separation of the Evil from the Good of Errour from the Truth of corruptions and abuses from the good proper and holy use of a thing Our wise Reformers therefore did their work as became Christian Confessors and Martyrs when they rejected the Dross and kept the Gold when they cast out that which was evil and retained still that which was good So that something is yet preserved in our Liturgy which is in their Ritual upon very good reason And yet 2. Sect. 4 This is not enough to prove this Book wholly or only taken out of that For let any man but compare them and they shall see so much difference both in Matter and Form as that they cannot rationally conclude the one to be the only foundation of the other or this to be wholly taken thence For Had not those holy and learned Reverend men who were the Compilers of this Liturgy the Scriptures the holy Word of God before them Without doubt they had And are not all those Chapters of the Old and New Testament all those Psalms and Scriptural Hymns all the Epistles and Gospels taken out of those holy Scriptures Or can we with any shadow of reason say They are taken out of the Mass-book because happily some of them may be there as well as in ours when it is evident that these at least are not taken thence but from an higher and purer fountain The Word of God Again Had not those holy Compilers many other Liturgies also before them to consider besides that Popish Ritual questionless they had Liturgies used in the Ancient and Greek Church which owed and acknowledged no subjection either to the Pope or Church of Rome and Forms of Prayer used in several Churches before ever there was a Pope as Pope is now taken in the world And are not a very great part of our Prayers and Hymns and many yea most if not all those short Versicles and Responds such as the Sursum Corda the Lord have mercy c. the Gloria Pairi and several more in the ancienter and purer Forms of the Church as those who compare them shall find and those who are acquainted with Antiquity know they are Why shall we say then that they were all taken out of the mass-Mass-book when those holy men had other Rituals in their eye of an elder and purer composition Further what is retained in ours and sound among the Papists is it not good is it not agreeable to the Word of God and if so how can we excuse our selves from the guilt of a very great excess of uncharitableness when we shall say that the framers of this Liturgy took these things out of the Mass-book and not out of the Scriptures with which so evidently they do agree 3. Sect. 5 For the yet clearer understanding of this let me give you one Note out of an eminent (a) Ball. Trial of grounds of Separ chap. 8. answ to obj 4. p. 153. Non-Conformist in answer to this very objection urged with virulence enough by the Separatists in those times His words are We are to note that the Mass in former times did signifie the worship of God which consisted in Publick Prayers Thanksgivings Confession of Faith Singing of Psalms Reading and Interpreting the holy Scriptures and Receiving of the Lords Supper and so the Ancient Mass and Liturgy were the same This is evident for (b) See Gratian de Consecr dist 1. Can. 12. 50. 54. Ex Concil Fol. 4. Can. 12. Ambr. Ep. 35. l. 5. Conc. Milev Can. 12. Bellar. de Mis l. 4. c. 1. To hear Mass was then but to be present at and attend to the publick Service of the Church as by the evidence of Antiquity it appeareth which even the Papists are forced to confess But now the Roman Mass is put for the Vnbloody Sacrifice of the Body of Christ which the Priest doth offer up for the quick and dead And in this sense do they take it when they say our Service-book is taken out of the Mass-book but it should rather be said The Mass-book was in time added to our Communion-book and by the purging out of the Mass it is now restored to its former purity Popery is a Scab or a Leprosie that cleaveth to the Church and the Mass an abomination ann xed to the Liturgy Before the Mass was heard of in the world or began to be hatched there was stinted Liturgies in the Church for substance much what the same with ours The Eastern Churches had their Liturgies first and the Western borrowed many things from them The Ancient Liturgies attributed to James Basil Chrysostom are Counterfeit but divers things in them contained were in use in the Primitive Church without question They had their appointed Lessons out of the Law and the Prophets and the Psalms and Evangelists their stinted Prayers and Forms of Celebration with some variety but in substance all one in a manner The Forms were at first more brief afterwards enlarged and by enlargement as it often happens corrupted and defiled Corruption as a disease by this means cleaving to the Liturgy it was necessary it should be corrected and recovered to its first integrity and soundness The Cardinal Quignonius by the command of Clement the Seventh so changed the Roman Breviary that for the most part it was rather like an English Book of Prayers than a Roman Breviary And the English Liturgy gathered according to the Model of the Ancients and the Purest of them is not a Collection out of the Mass-book but a Refining of that Liturgy which heretofore had been stained with the Mass If it was wholly taken out of the Mass-book Note this Dilemma I should desire to know how the Mass-book came to have those things in it which are found in the Book of Common Prayer sound and Holy for Matter and directly contrary to Antichristianism If these things were in the book before then all things therein were not of Antichrist but he only usurped them and it is lawful for the True Man to claim his own goods wherever he finds them If they were not in the Mass-book then all things are not taken out of it but some things restored out of purer Antiquity which the Man of Sin had wickedly expunged And to this discourse he addes the judgements of other Non-Conformists also The Ministers of Lincoln (c) Acts and Men. Vol. p. 1631. of Dr. Taylor 's Testimony concerning our Service-Book never judged the use of the Book unlawful never thought it lawful to separate from the Prayers of the Congregation never refused the use of the Book though in some things they desired to be excused The Churches of God have