far from that vain and heathenish repetition who had nothing to offer but as those Baalites the same thing for an whole day and as far from being like the Romish Beadrol of 15 Pater Nosters and 150 Ave Maries and one Gloria Patri a Doxology at the end of each Hymne or Psalme which can no more be charged as a fault here then that versus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the end of every verse in one Psalme [x] Psal 136. For his mercy endureth for ever Nor is there such a difference between a Psalme of praise and praise in our ordinary prayers that what is lawful in the one should not be lawful in the other that what is confessed an ornament in the one should be a sinful Battologie in the other This Doxology being yet used but once in our prayers but generally at the end of Psalmes where it is an ornament or of an Hymne of praise where it must needs be proper However that versus intercalaris is a sufficient argument that every repetition is not to be charged with vanity and there must be somthing else to prove it Battologizing And thus far we have the concurring judgement of our Brethren [y] Account of Proceed Reply pag 62. That the same words may be often repeated as David doth Gods enduring merey without Tautological vanity when it is not from emptinesse or neglect of order or affectation In Psalmes and Hymns where the affections are to be elevated we are not against such repetitions 2. Neither can it with any charity be rationally suspected that the Church prescribes those few repetitions any way to lengthen out her prayers which yet never were accounted too long but often accused of too much brevity as shreds or Snips much lesse 3. Can it be thought that these are prescribed as if the bare use or repeating of the words were an acceptable service to God or could pretend to an hope of being heard as the Heathens did when the affections are not cordially intent nor the heart sincerely fixt upon the matter neither with an holy fervency begging the mercies nor with an heavenly cheerfulnesse sounding forth the praises Yea 4. We have much reason to judge that the edification of the people and the quickning of their devotion is mainly intended when their minds and souls which in a continued length are apt to grow cold and flat are awakened by these yet not too frequent repetitions to raise their intentions to those prayers which should be as darts sent up to Heaven with vigor quicknesse and fervency Sect. 13 2. But In the persons a fault there may be when they superstitiously think there is any strange efficacy in the words or magick in the repetitions though they neither understand consider nor are intent upon them when they are guilty of the sin of that people whom God [z] Isai 29.13 Mat. 15.8 Mar. 7.6 complains of that they draw nigh with their mouths and seem to honour God with their lips but remove their heart far from him Such is that of many ignorant people who say over the Lords Prayer the Creed and Ten Commandements all as their Prayers and think they have sufficiently done their devotions when they have done no more but repeated the words Such is that of those who content themselves with a formal attendance with their bodies and joyning with the tongue in these offices and think they have served God well enough when they have thus externally answered the letter of the Law though their minds at the same time were roming about the things of the world or the lusts of the flesh But this still is not the fault of the form but of the persons and it is no more to be imputed to this than the very same irregularities and wandring thoughts are to be imputed to the conceived prayers of the Minister though in themselves never so holy or excellent to which this neglect and non attention is every way as incident yea possibly more than to the use of this Liturgy This is really Battologizing what ever the matter of the Prayer or Petition be whether repeated or not Sect. 14 What then because of this abuse of some carelesse persons is there such a necessity of altering the form or is it therefore unlawful for an Holy Religious Minister or Devout Christian to use it nothing lesse for then we must cast all prayers out of the Church wherein some will still be guilty of offering nothing but a verbal service and yielding but a formal carelesse attendance But let us learn to be serious in our affections and prayers whether conceived by our selves or composed by others and prescribed to us and we are so as Calvin [a] Vbi serio affâ—cta concipitur cratio lingua non anteit pestus deinâ—e non captatur deigratia inani verborum fluxu sed potius fuos affectus pium cor emittit non secus ac sagitta qui in coelum usque penetrent Calv in Mat. 6.7 observed when our tongues go not before or without our hearts nor do we think to catch the Grace of God by the flowing forth of vain and empty words but the holy heart sends forth its affections as so many darts and arrows from a bow that may pierce the clouds and ascend Heaven it self Let us come as the [b] Psal 57.7 108.1 25.1 Psalmist with prepared and fixed hearts the Soul cordially joyning with the tongue and the Spirit directing the lips in our prayers and praises holy heavenly and inflamed affections supposing still the matter according to Gods will my Soul for yours the Holy God will never charge you with a sinful Battology or vain repititions neither Heathenish babling nor Popish Polylogy By this time I suppose ye see it proved that that prohibition of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be extended to this Liturgy nor is this Liturgy upon the account of any repetitions whatsoever it seems repugnant to the Rules of the Gospel CHAP. VI. 2. Another exception answered and the Interlocutions Responsals and Alternate Reading Justified Sect. 1 Except 2 ANother great exception is against the Interlocutions or The Repetitions and Responsals of the Clark and People and the Alternate Reading of the Psalmes and Hymnes and this exception is built upon these two foundations 1. Non-edification [a] Account of proceed the 3d. gener except That they cause a confused murmur in the Congregation whereby what is read is lesse intelligible and therefore unedifiing 2. The seeming repugnancy to the Sacred Rule because The Minister is appointed for the people in all the publick services appertaining to God The holy Scriptures of the Old and New Testament intimating the peoples part in publick prayer to be Onely with silence and reverence to attend thereunto and to declare their consent in the close by saying Amen Sect. 2 Answ 1. To answer this charge I shall first examine the latter part for we will first see our
by the Reformation of which by the way those must be accounted the Judges to whose hands is committed the Government of the Church and upon whom chiefly it lyeth to take care Ne quid Ecclesiae detrimenti capiat that the Church suffer not in her purity peace or order yet this is not argument enough for private persons to cast off the use of a thing enjoyned It must not onely seem but indeed be evil ere it can justisie any in their disobeying a law that commands it For suppose it should not be as it seemes to us to be but what we judge repugnant be not so to the Evangelical Rule will it then be a sufficient plea for us at the great day of account that it seemed so I fear not I am sure we have all reason in this case if in any to be modestly and humbly self-suspicious as our brethren acknowledge And I judge for in dubiis tutissimum est eligendum and what doth but seem is still but dubious it to be by far the safer course for every inferiour and private person to obey which doth not onely seem but infallibly is a duty than to suspend his obedience in a thing which doth but seem to but happily is not when disobedience certainly is [i] Rom. 13.1.5 Heb. 13 1â— Sect. 12. against the rule of the Gospel 3. These things yet are but general accusations Had the particulars been expressed which are the inferiour and verbal which dubious matters and which seem corrupt and repugnant to the Gospel we should have been better able to have judged of them But they being given in together and no note of distinction on them it is not so ready to judge which they understand at least not all of them to be such as seem to be corrupt It would be too long a work and to little purpose to give an account of every particular I shall therefore pick out what I conceive to be the most material exceptions and which may have the greatest influence upon some mens spirits to induce them to believe the book so corrupt as that it should be unlawful to use it and which I conjecture they may suppose to be repugnant to the rule of the Gospel And if I shall manifest that there is really in these no such repugnancy as may engage any to forbear the use or insnare him in sin that shall use this Liturgy I shall do enough to justifie our Conformity and to manifest that it is not unlawful to obey Authority in this practice And I am sure then if we love the Peace of the Church we shall conclude it our duty CHAP. V. 1. The charge of Battology or vain Repetitions answered Sect. 1 THe Objections made against the Liturgy may be all referred either 1. to the Forme or 2. the Matter of the service or worship prescribed and in this order for methods sake I shall treat of them Sect. 2 1. The chief exceptions made against the Forme Order or Manner of the service and offices are these four 1. Vain Repetitions 2. The Peoples interlocution 3. The Prayers too short and divided 4. Shreds of Scripture in Epistles and Gospels Sect. 3 Except 1 1. One great charge is this It is guilty of Vain Repetitions the same things being ordered to be repeated several times in one morning service as the Lords Prayer sometimes four sometimes six times alwayes twice The Gloria Patri at the end of those short Versicles after the Lords Prayer then after the following Psalmodie after every Psalm and the Hymns between and after the lessons Which seems contrary to that rule of Christ [a] Math 6.7 When ye pray use not vain repetitions as the Heathen do Sect. 4 Answ To clear the Liturgy from this charge and all repugnancy to this Rule of Christ we need do no more than consider the text and see what that is forbidden in that place as a fault in Prayer In that Chapter Christ is giving rules about those eminent acts of Christianity Almes Prayer and Fasting Concerning Prayer the rules are principally two 1. The one concernes the manner their carriage in and ends of praying Here the rule is that we avoid the [b] Mat. 6.5.6 Pharisaical Hypocrisie who aim to be seen and that we pray in secret where God onely sees 2. The other concernes the matter and expression Here the rule is That we [c] Vers 7.8 9. avoid the Ethnical or Heathenish Battology and pray according to the pattern there given The words are these [d] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When ye pray use not vain repetitions or if we could so make the word speak English do not Battologize as the Heathen do for they think to be heard for their multiloquy many words or much babling The onely difficulty here is to find what is the fault condemned it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which what it is we shall partly understand Sect. 5 1. By the Notation of the word The Greek [e] Scapula and Stephanus whom be epitomized Lexicographers from one Battus a Prince and Founder of Cyrene in Eybia who was said to be one of a small slender voice [f] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Herodot l. 4. Dausan in Phoâ—icis and a stammering tongue give this for the first notion to hesitate stick and stammer in speech Of this fault whether the text mean it or no it matters not I am sure the Liturgy cannot be guilty but some men out of too rash a presumption of a gift which they have not boldly venturing upon extemporary prayers in the publick too often betray the want of that ability which they presumed themselves to have and by their too indecent hesitations and culpable stammering in their often interrupted expressions for want of that due meditation and preparation which becomes men who come to perform such solemn service to so Holy a God discover themselves too guilty of this kind of Battology but this is not the fault there pointed at There is another more usual acceptation of that word There was say some one Battus among the Greeks who was wont to adorne Images with Inscriptions long and tedious and full of idle repetitions of the same things over and over or as others a Foolish Poet [g] whom that nimble Poet Ovid. Metam wittily s offs at Montibus inquit erant erant in montibus illis and brings in Mercury answering him in his own way Me mihi perside prodis me mihi prodis ait who wrote many verses but their number increased by this vain Tautology From this Battus do they take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie to repeat one and the same word to trifle in discourse to prattle vainly Hesychius renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle and unseasonable speaking The fault then is chiefly a tedious length or prolixity of speech which cannot well be without a vain Tautology and idle repetition of the same things Thus the Greeks generally
understood it as contrary to that which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 short and pithy speeches as the Spartans used who saith the [h] Plut. in vita Licurgi Historian had a vast deal a great masse of mony to be worth but little but a few words of great weight They spake little but much to purpose The wise Philosopher [i] Plato in Alcibiad therefore far preferring their short and pithy prayers that God would give them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the long prayers of the Athenians wherein they affecting prolixity uttered many things which nei her became the Majesty of God nor were expedient for themselves and saith well [k] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we had need of much care circumspection and deliberation what is fit to be spoken and what not agreable to that of a wiser than he even Solomon [l] Eccl. 5.1.2 Keep thy foot c. Be not rash with thy mouth God is in heaven and thou upon earth therefore let thy words be few Sect. 6 But besides this Notation of the word we have much light from the text it self there are two expressions to guide us 1. One in the end of the verse in a word Sinonymous declaring that by this Battology Christ did understand a [m] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multiloquy or verbosity an heaping up of words and nothing or little else but words a babling to no purpose which was both in a tedious length such as was in the prayers of Pharisees condemned by Christ as Hypocritical who for a pretence [n] Mat. 23.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did thus pray long and in often repetition of the same words that they might hold out and continue talking And 2. We may understand the thing by the persons that were wont to use it and the reason why they did so They were the Heathens and the reason why they did so was because they hoped by that mians to be heard the sooner or at the last at least They perswaded themselves that their much loud and long crying often repeated did at last prevail with their Gods to answer them for which the Prophet so manifesty scoffs at those Idolatrous Priests of Baal who cryed all day and aloud from morning to evening and all the same note O Baal hear us O Baal hear us Sect. 7 By these things then it is clear That this Battologie there by Christ condemned was the Heathenish babling or what is like that which they used in their Idolatrous worship viz. multitude of words without weight of matter 2. Not every repetition but such as theirs vain and idle 3. And these uused as if they looked to be heard for their many words sake Sect. 8 Now let any charitable man or considering Christian judge whether these or any of these can be rationally charged upon the Liturgy for those repetitions of the Lords Prayer and the Gloria Patri would we know who are guilty of this crime indeed One and he no Popish nay nor Episcopal Author I think will tell us that [o] Marlor exsecario Vtuntur in cratione inani hac loquacuaio et multiplicandorum verborum vanitate diffidentes et qui frigâ—do sunt anime nec admedum scrio curant quid loquuntur â— Calv. in Mat. 6.7 Qui ut Deum persuadeant et exorent multum veriorum profundunt Those men are in their prayers guilty of this idle loquacity or vanity of multiplying words who are 1. Diffident doubtful they shall not else be heard 2. Whose hearts are cold their affections not inflamed in their devotions 3. Who are not serious who neither mind nor care what they speak And saith another Those who pour out a multitude of words and think by this means to perswade and prevail with God Shall I give instances Sect. 9 1. It is manifest the Popish practice is extremely faulty where persons are taught their Paters and Aves by number and tale to number upon their Beads a certain set of prayers which they understand not and therefore cannot mind putting so much the greater meritoriousnesse in them and receiving larger Indulgences as they do oftner mumble over their Rosaries Nor are They free who affect a tedious length in a continued Prayer and yet are not able to find either fit matter or words nor to keep their hearts close to God and so lifted up with faith and inflamed with fervour during that time as they ought to be in these holy Duties and Addresses to the most high God for though where a man is endowed with such a gift of expression utterance and where variety of holy matter is poured forth with a constant continued attention of mind and vigor of affections such prayers cannot but be acceptable Sacrifices nor can they be condemned for the length and even in this sense may we [q] Col. 4.1 continue in prayer Yet when such is our weaknesse that our minds rarely do attend and our dulness such that our affections scarce can be intent so long it is not only our wisdome but a duty to moderate the length of our prayers according to the measure of grace received and the strength of our affections faith and devotion that the intention of them be not dulled where it cannot hold out though where it can last r Intentio sicut non est obtundâ—nda si perdurere non potest ita si perdurare potest non est reliquenda August ep 121. it be not to be laid down [s] Absit in oratione multa locutio sed non desit multa preâ—â—tio si perseveres intentio Aug. ep 21. Much Praying is one thing and much speaking or many words in prayer is another the one is a duty the other a fault and to be avoyded This must be condemned as a vain Battology which Solomon fitly calleth the [t] Eccl. 5.1 2 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifice of Fools and is a thing which argueth no little irreverence in worms of earth before the high God wherein we often see that to speak much and to speak seasonably and fitly are far a sunder men soon becoming negligent and the Devil easily taking occasion to steal in upon them and to steal away their hearts from the matter they are about and when the heart is absent they offer up nothing but words which is not much short of the Ethnical or Popish Battology and much more guilty then the Liturgy can with any shadow of reason be pretended to be Sect. 11 3. Yet I deny not but in the use of this Liturgy men may be and some I fear too many are guilty of this also but withal it is unquestionable that this is not the fault of the book but only of those persons who use it so Sect. 12 Not of the Book for 1. The things repeated are not many they are but two The Lords Prayer and that never in the same but in distinct offices and parts of worship which is very
now will m Isai 58 5. afflict our souls and keep under our body and bring it into subjection that we may testifie the n Psal 35.13 reality of our sorrow the sincerity of our repentance that we indeed turn to God that we now may with more earnestnesse beg o Gen. 3.8 9 10. and with confidence hope to receive pardon Or 2. When p Jud. 20 26. 1 Sam. 7.6 Dan. 9.3 2 Chron. 20.3 Esth 4.1 16. Joel 1.3 with 2.12 13 14 15 1 King 21.29 2 King 22.19 20. Judgments are upon us or expected or feared to humble our souls and mourn and weep and pray that so we may avert the indignation of God Or 3. When some eminent service is to be performed to which is required an especial assistance when solemn Prayers and Supplications are to be sent up when q Act. 13.3 4. 14.23 Apostles or Preachers to be ordained to the work of the Gospel and sent out to Minister to the Gentiles In these and such cases it is needfull to Fast that we may be as more serious in our Repentance so more fervent in our Prayers more quick and lively in all those holy performances Full stomacks beget heavinesse and security and a filled body is more stupid and dull that the soal cannot so nimbly performe its operations For this end I suppose did r Luk. 2.37 Anna the Prophetesse in the Gospell joyne Fastings to her Prayers that by this meanes she might better fit her soule and compose her spirit for her devotions For this reason among others it is that we find so often Å¿ Mat. 17.21 1 Cor. 7.5 Fasting and Prayer joyned together § 8 2. That the Magistrates and Governors both in Church and State may appoint the set and solemne dayes of such Fasting and Religious exercises I think all sober pious men do as little doubt I need not cite the stated Fasts in the Jewish Church nor those of the Christians in the elder times our own constant practice shewes that we have ever esteemed it lawfull and have obeyed How frequent is it for our Kings and Parliaments upon solemn occasions to appoint dayes of Fasting and Prayer to seeke God whether to remove his Judgments or to blesse some great worke in hand and who ever in his right wits questioned this And this not only upon particular emergent occasions but at constant times stated and fixed for those who may command a Fast at one time may also another and upon the continuance of the occasions continue also the solemnity of the Fast as with us we were for some years enjoyned by Royall Authority and did observe a monethly Fast and if monethly the same by like Authority may be done quarterly or yearly for ever these constant occasions for ever continuing whilest we are in this state of corruption and the Church continues Militant These things are in generall acknowledged in Thesi But § 9 3. When we come to the Hypothesis and a particular case we find a difference in the judgements of men The Lent or Quadrages Fast The main exception is to the Lent or Quadragessimall Fast and it is therefore made one of the desires of the Divines in the conference That there may be nothing in the Liturgy to countenance the Lent as a Religious Fast c. § 10 Now as to the observation of Lent I shall propound but these things 1. That it is a civill constitution is evident Stated and vindicated 1. As a civil Constitution and that it is a thing within the spheare and under the power of the Magisrate and that the Act of 5. Eliz. forbidding the eating of Flesh for a time upon a politick consideration for the breed of cattell the health of mens bodies the encouragement of Fishing and Navigation c. is an wholsome and good Law may not be questioned and that so far we are bound toobey none that I know denieth let us do so much let us obey the Law in this abstinence and for the ground of it though every man do abound in his own sence this matters not our peace will be sufficiently secured If we may obey the Constitution so far as the Law requireth us I know no reason that any sober peaceable man can have to start a new question and find out a scruple to be a plea for disobedience upon a dispute of Religion in that observance 2. § 11 Yet consider it also as the matter of a Religious observation Is this of such a nature 2. As a Religious abâ—â—â—ation how far to be owned so criminall and so unlawfull that it may by no meanes be admitted Consider it well we shall finde no such matter For 1. Can it be criminal Yea is it not laudable for the Church in her Constitutions for us in our practise from temporall and civill occurrents to excit and promote Religious duties Doth not Christ himself take occasion t Jon. 4.7 15. from the water of Jacobs-well to instruct the Samaritan woman and to shew her where is the living water and how she may attain it And from u Joh. 6 per to the Miracles of the loaves take occasion to preach himself the bread from Heaven that feedeth to life eternall and how can it be a sin either in the Governors of our Church upon occasion of a politick Law made for some kind of abstinence to prescribe or in us to obey such a prescription the practice of a religious mortification and by an holy use of this abstinence to prepare our souls for a solemne communicating at the Feast approaching yea why it should not be commendable I confesse my eyes are too dull to discover 2. § 12 Neither doth this clash at all with the Statute which condemneth those who preach or write that any eating of Fish or forbearing of Flesh mentioned there is of any necessity for the saving of the soul of man or is the service of God otherwise than other Politick Laws are or may be c. For Who doth so who saith so The Statute is expresse against the Popish Doctrines and practices and alloweth not the opinion of any worth or holinesse in the opus operatum as the Romanists speak nor putteth any difference upon the account of Religion in Meates or Drinkes or Times perfectly agreeably to the x 1 Cor. 6.12 13. 1 Tim. 4.3 4 5. Heb. 13.9 Col 2.16 20.21 Apostolicall Canon But when by occasion of this politick Law the Church calls upon us to improve it to an holy end and from a civill observance to performe an holy duty where is the sin where is the contrariety who ever taught that there was matter of Religion in eating Fish or Flesh but that we may by sober abstinence learne to practise an holy mortification who ever doubted 3. § 13 If we say it be unlawfull to be observed we must condemne the constant practice of the Christian Church not of latter and corrupter but