means who first translated the Service-Book into English c. there are so many thousand Ministers to be found now in England who are able to speak unto God before people as well and orderly as if they did read those Forms Is it not so to the Schoolmaster who by dictating Forms of Theams and Epistles and Orations teacheth his Boyes to make as good and better than his were in 9 or 10 years time Surely it were rather a reproach to the Schoolmaster so to inure his Boyes to Forms that when they are Masters of Art they must still have Forms dictated to them without which they can do nothing XVI Nor would the alteration of this Lyturgy and not imposing any blemish the Judgment of our whole Church our Kings Princes Parliaments c. Their Judgment was excellent as to those times In King Edward his time the Clergy were generally Popish and had they been left to Liberty would certainly have used the Mass or else such persons as were of mean parts most of them Anglice docti such as the necessity of those times required because better could not be had In Qu. Elizabeths time the state of the Nation at least in the beginning of her Reign was little better witness the Record which Archbishop Parker left and is yet to be seen in the Library of Corpus Christi Colledge in Cambridge of all the Ministers in his Province and their several abilities where are 20 Anglice docti such as understood no Latine for one that hath a Character for any Learning see upon him this man was Archbishop in the Second year of Qu. Elizabeth Undoubtedly it was an Act of rare Judgment for the Parliament then to impose Forms of Prayer nor was it likely that suddenly the whole Nation would be reformed so well that with any security or prudence the Ministers could be left at liberty Since the time of Qu. Elizabeth no Parliament medled with it King James indeed reformed it in part and declared his Judgment for it King Charles of Glorious Memory in his Meditation upon the Lyturgy though indeed he judgeth an imposed Lyturgy lawful and this as to the main very good yet declareth his readiness to have consented to amend what upon free and publick advice might seem to sober men inconvenient as to matter or manner by which it appears that his Majesty judged incapable of amendment both as to Matter and Manner XVII But it is a great Riddle to us how the amending of the Lyturgy and not imposing any universally should damp and discourage the zeal of the greatest and chiefest part of the Nation who find much pleasure and profit in the use of it For if it be still left at liberty to them if they please to use the old Forms how is their Zeal damped or discouraged by the liberty which others take It is a fiery Zeal in men certainly that must needs have all others to be of their humour as to the use of Forms of words in Prayer If by zeal the Bishop means the Fury of people against those who durst not use those Forms the God of Heaven more damp and discourage that zeal which we are sure is not according to knowledge If the greatest and chiefest part of the Nation be so zealous in this case doubtless if they be left to liberty people will generally fill in with those Ministers that do use it and there will be an ingenuous conformity which is alwaies best for a little experience will convince the furious ones of this age that Religion is a thing that must instillari not intrudi as Beza somtimes said a thing to be gently instilled and commended not bluntly and forcibly intruded and compelled Our Bishops in this point may give counsel effectual to the filling of Goals undoing of many thousands and procuring their cries unto God against them but never effectual to accomplish their designs if indeed their designs be to bring all to an uniformity in this thing But they very well know that if it be left to liberty to Ministers to use or not use the Lyturgy that experience will quickly make it appear that the greater part of more knowing and zealous people are not so enamoured upon it as they proclaim them to the world to be XVIII In the next place he tels us The Reformed part of Religion cannot be well preserved in England without it to any flourishing and uniform estate Immediatly before he told us Religion could not any where be planted without a Lyturgy Both of them Propositions of equal truth If Religion could not be planted without a Common Prayer-Book it is a wonder that the Apostles and Pastors of the Primitive Churches missed this only means For what Lyturgy was ever heard of in the Church for 400 years after Christ the great planting time if the Reformation of Religion cannot be preserved without a Lyturgy imposed or this Lyturgy alas for the Churches of God in Scotland Holland France Genevah If they have a Lyturgy how unlike is it to this Nor is it imposed nor the use of it by penalties compelled yet blessed be God the Reformation in those Churches is not less perfect than ours not less firmly preserved Let their Confessions of Faith be read or their printed Books against the Papists be read and compared with ours and let all judge What singular thing then is there in the Constitution of men and women in England that Religion in its Reformed part cannot subsist without the authoritative imposing of a Lyturgy taken out of the Roman Missal as to the far greater part Surely none will say it is because the Reformed Party of England have a more reverend opinion of Pope Gregory and the present Church of Rome than the Reformed Party in other Nations hath This indeed were a shameful reproach to the Church of England Let her Enemies lay it to her charge but let her true Sons spend their time in covering such nakedness VVe must know the Bishop's Reasons before we can believe any truth in this especially when we know that those Ministers and people who are most zealous against Popery are most averse to this Lyturgy XIX The Bishop instanceth in the matter of the Sacrament telling us Popery can never come in while the Form of Consecration prescribed in the Book of Common Prayer which is most ancient and excellent is used We must ingenuously confess that some Forms of Prayer prescribed to be read at the administration of the Lords Supper are very good and pious but we are much of his mind who said Nihil ego puto a quovis praescriptum tam exacte quin addi aliquid possit aut perfectius reddi a quovis qui ministerio dignus Altare Damasc P. 6 13. ad docendum vel movendum affectus nam facile est addere inventis praescriptis licet forte nihil exactius dari posset tamen languet oratio ubi non est verborum varietas nec prorumpunt
want of Elocution or freedom of speech or such other natural gifts without which none can judge himself called of God to that holy Employment Or 4. From want of exercising himself in the duty of Prayer All which are lamentable things for any professing himself a Minister so much as to be suspected of VII Yet that de facto there have been such called by the name of Ministers amongst us and that there are many such amongst us still cannot be reasonably denied But we dare to assert That all such are either such as for want of Natural Parts are by all Scriptural Rules determined insufficient and not fit for the Ministry or such as according to all Scriptural and Ecclesiastical Rules ought to be removed from the Ministry as neglecting to use the Gift of God bestowed on them or neglecting to study the Scriptures or such as live in open and known courses of Debauchery or finally such as have so used themselves to the lazy Devotion of Book Prayers that they have choaked their abilities or provoked God in righteous Judgment to deprive them of them VIII It yet remains a most demonstrable truth that the work of Prayer is not such as to the use of words in it but that any Minister of any competent abilities as all Ministers ought to be and who is in any reasonable degree acquainted with the holy Scriptures and with any Christian diligence either observeth his own heart or peoples converses and watcheth over his Flock but with half an eye may so perform as neither God shall be offended with his performance nor any sober Auditor scandalized and made to nauseate the Duty And it will upon experience be found impossible for any State or Church to maintain by imposing Forms of Prayer the credit of any Ministry whom the people shall discern so wofully neglective of their duty and defective in so noble a performance in which they are excelled by the meanest of the Vulgar There being no other way when all is tried to maintain the Authority of the Ministry than the employment of such and only such persons in that work who shall evidently appear to People as to the Gifts and Graces of Gods Spirit bestowed upon them to be taller by the Head and Shoulders than those are over whom God hath set them Other Devices may be tried this only in the end will be found efficacious CHAP. III. The Original of Lyturgical Forms of Prayer None for 400 years after Christ None imposed upon any considerable Part of the Church till 800 years after Christ when all manner of Superstitious Usages had defiled the Church I. VVHich being premised it is no wonder at all that neither Christ nor his Purer Church ever imposed upon the Church any Books of Lyturgies Duranti rationale l. 5. c. 2. Durantus indeed tels us That Christ himself who certainly had an infallible Spirit and a proportion of it without measure if that may be called a proportion yet used that excellent Form of Prayer called the Lords Prayer by which he taught his Disciples to pray And that the Apostles used the Creed called but never yet proved their 's But he confesseth that in Primitivâ Ecclesiâ diversi diversa quisque pro suo velle cantabant dummodo quod cantabant ad Dei Gloriam pertinebat In the Primitive Church every one sung or prayed for that he called singing as they pleased so what they all did related to the Glory of God When Christ sent out his Disciples to preach he was so particular in directing them that he takes care to direct them to provide a Purse and a Scrip but none for a Service-Book Nor did the Apostle Paul in his particular directions to Timothy or Titus whether they were Evangelists or Bishops though he ordered them to ordain Ministers and charge them to fulfil their Office by putting up Prayers and Supplications for all men c. so much as mention any Missal or Lyturgy for their directions which it is strange they should have omitted had Lyturgies been so necessary as we are now told they be that Religion without them cannot be preserved nor Heresies without them restrained II. Those holy Servants of God knew that the Spirit of Prayer was powred out in the world and that the gift of Prayer was one of those gifts which their Master when he ascended up on high did give unto men and were tender of delivering ought to the Church which they had not received from the Lord And which Tertullian said afterward were willing that Ministers should pray sine Monitore quia de pectore without a Monitor not a Mummer as some would have it because it was their duty to pray from their hearts they therefore even in the Confession of our Adversaries and the greatest Masters of the Ceremonies left no Lyturgies for the Church of God III. Indeed Claudius de Sainctes and Pamelius two Popish Divines have discovered to the world the Terra incognita of certain Lyturgies fathered upon St. James St. Peter and St. Mark De Missae apparatu l. 7. c. 21. which Josephus Vicecomes takes notice of but doth not think fit to insist upon them Cardinal Bellarmine in his Book de Scriptor Eccles neither mentions that of Peter nor Mark but brands all Books not mentioned by him attributed to St. Peter with the names of spurii supposititii That of St. James indeed he mentioneth Bellarm. De Script Eccl de Jac. Apostol but tels us that it is so basely augmented that none can determine what of it was St. James's But the Learned Mornay hath said enough to prove that these pretended Lyturgies of the Apostles were all Fictions and it will be no hard matter to evince every sober Reader the truth of it Who knows not how hard a thing the Bishops in the Councils of Ephesus and Calcedon found it to find a place or two in the Writings of the Ancients where the Virgin Mary was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where had the difficulty been if these Lyturgies had been in the world and in Proclus his hand too who was present in the Council of Ephesus who they say transmitted that of St. James to the world for in that Lyturgy it is 5 or 6 times over Nor certainly would the Members of the Synod of Constantinople have been at a loss to have proved out of this the calling of the Holy Spirit consubstantial with the Father had they ever seen this new invented Toy Both in this and St. Marks Lyturgy Christ is again and again called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his Father which certainly would have determined that great Question about that Word in the Nicene and other Councils Both in St. James's and St. Marks Lyturgies we have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invented by Felix 480. To say nothing of the Notions of Altars Temples burning Frankincense Censers such as lived in Monasteries Confessors the Prayer for the Pope In St. Marks Lyturgy the
Prayers for Sub-deacons Readers Singers All which things have made them â—ustly rejected by all sober Writers and accounted of no better authority than the Epistles of Christ and Abagarus for the very mention of which Gelasius of old called Eusebius his History Apochrypal Nor are those pretended to be St. Peters and St. Mathews of better authority The same things are to be objected against the first and surely if St. Peters Vicar thought better of it the Church of Rome would have used it before that made by Gregory the Pope which is that they use In that pretended to be St. Matthews there is mention of the Epact Golden Number knacks invented long since Prayers for Popes Patriarchs Archbishops persons St. Matthew never knew Nay Basil Chrysostom Gregory the Great the Nicene Council have their honourable mention in it which were all 3 4 5 or 600 years after St. Matthews time So that Baronius himself is ashamed of all but that called St. James's nor doth Sainctes mention more To say some things might be added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paris 15â—0 yet they might make Lyturgies of no value 't is that which Bellarm. and Baronius have said and some Semi-Protestants have taken up after them For which they have no further proof than the Title of a Book set by a Popish Priest which proves all as well as some IV. Nor is there any thing more clear to us than this both from that of Tertullian mentioned before who lived Anno 200 after Christ and from that long since quoted by Smectymnuus out of Eusebius That Constantine the Emperor made Prayers for his Army which unquestionably he would not have done had there been then any Lyturgies especially any known by the Reverend authorities or Names of Matthew Mark Peter or James Besides that Bishop Hall could pretend no higher authority than the Canon of the Council of Laodicea of which more by and by For any Pretences of any in the Jewish Church they are perfect Apochryphals Jos Vicecomes de Missae appas â—atu l. 7. c. 21. What truth there may be in what Vicecomes saith that the Pagans had their Service-Books to direct them in their idolatrous Service which he proves out of Cicero Festus Clem. Alexandr and Lactantius We are not at leisure to enquire nor think it much material for surely Christians are to take no Copies from them V. The highest pretended Authority then for publick Lyturgies is from the 18th Can. of the Council of Laodicea What time that Council was celebrated is not agreed Caranza saith it was Anno 364. towards the latter end of the time of Liberius the Pope Longus and Baronius from whom he had it dates it 315. under Pope Sylvester which he proves because it was before the time of Basil and Theodoret which are no Arguments for Basil wrote not till near 380. nor Theodoret till Anno 420. Balsamon a man well enough skilled in the Chronology of the Gr. Councils sets it after the Synod of Antioch and next before that of Sardis This Synod decrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Balsamon that the same Lyturgy of Prayers should be used in the Morning and Evening Suppose his a true Copy every one knows that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not necessarily signifie a Form of words in Prayer but meerly an Order of Prayers But besides this Caranza gives this Canon another title and phase too The Title De Orationibus quotidianis The Canon De eo quod semper supplicationes orationum ad horam nonam vesperam oportet celebrari According to him in which were but 22 Bishops Longus saith 32. This Synod only decreed that there should be constant Prayers at Nine in the Morning and in the Evening not that they should be the same Forms VI. Nor can we believe there were at this time any Forms of Prayer made for all Ministers to use because we find the Council of Carthage only imposing this Can. 23. That if any Minister made any Prayers for his use her should not use them till he had communicated them to his more able Brethren Whence we gather that at that time which was about 395. there were no Forms of Prayer imposed upon Ministers VII In which we are the more confirmed by the 12th Canon of the Council of Mela commonly called the Milevitane Council held in Africa under Aurelius the Archbishop where so far as their Jurisdiction reached they restrain Ministers to the use of such Prayers as should be approved by the Synod ne forte aliquid contra fidem vel per ignorantiam vel per minus studium sit compositum least any thing through ignorance or negligence should be vented against the Faith the Doctrine of which was then wofully shaken by Pelagius to condemn whose Errours that Council which was but a Provincial Synod of 60 Bishops were convened VIII We are not ignorant of the Lyturgies fathered upon Basil Chrysostome and Ambrose a little before this time Basil was made Bishop about the year 372. Chrysostome about the year 382. Ambrose about 381. But he must have more Faith to spare than we have who can either believe that the Lyturgies published under their names are indeed theirs or that they indeed imposed any There are two fathered upon Basil one printed 1569. translated by Masius The Greek Copy is far more large than the Latine and so differing one from another that 't is no hard thing to determine of their authority as the Learned Morney hath done For that of Ambrose Morneus de Missa l. 1. c. 6. we have it not in his workes Erasmus Perkins and others condemn those two Prayers which are found in his works preparing the Priest to celebrate Mass as none of his in which censure Robertus Cocus yea and some Papists agree with him What Vouchers therefore the Papists have for that Officium Ambrosianum which Jacobus de Voragine in the Golden Legend and Durantus in his Rationale tell us a Tale about we cannot tell For that fathered upon Chrysostome there are divers Copies of it scarce any of them agreeing with one another Let those who can think that so grave a man as Chrysostome could direct the Church to pray for Pope Nicholas who lived almost 500 years after Chrysostome was dead or for the Victory of Alexius which was in a Battel fought 700 years after he was dead or who can believe that such a confused Fardel of stuffe could be made by so worthy a person believe it was his if they will We are the more confirmed in the contrary by the latter craft of Lyturgy-mongers in leaving out the Names of Alexius and Nicholas in their latter printed Latine Copies Erasm Epist in Paraph. in 1 Cor. the Translation of which they yet unwarily father upon Erasmus who tels us he did not think it like to be true that ever Chrysostome made it IX To be short When we find that Josephus Vicecomes as superstitious as
he was can fetch no higher authority for Lyturgies than Arnobius who lived 306. Athanasius who flourished 330. Hierom who lived 385. Victor Uticensis who lived 480. nor any plain proof from any of these Only some of these spoke of Books of the Christians ubi summons oratur Deus so Arnobius Sacros Scripturarum Libros so Athanasius Liber Hymnorum Mysteriorum so Hierom. Libros cunctos Domini so Uticensis We cannot but conclude that at this time there were no Service-Books made directing Forms of Prayer though possibly Basil Chrysostom Ambrose and others might write some Prayers to help some weak Christians which they might transcribe Duranti Rationale c. 2. l. 5. X. But what need we any further Testimony than is given by one as zealous for Lyturgies Rituals and other Ceremonies as ever lived in the world it is that of Durantus in his Rationale Divinorum Officiorum l. 5. c. 1. Durantus having ingeniously confessed what none can without great impudence deny that neither Christ nor his Apostles used any prescribed Forms but the Lords Prayer and the Creed nor doth or can he or any other say a word to prove they used them tels us that in suceeding times because the Church was rent by Heresies Theodosius who lived about the year 380 intreated Pope Damasus That some Ecclesiastical Office or Lyturgy as we call it might be made by some Eccelsiastical Catholick person upon which Pope Damasus commanded Hierom who was then in Bethlehem with Paula Eustochium and other Virgins to abide there and make a Lyturgy for the Churches because he was well skill'd in Hebrew Greek Chaldee and Latine which he obediently did He appointed how much of the Psalmes should be read each day in the week he also ordered the reading of the Gaspels and Epistles out of the Old and New Testament When he had done it he sent it to Rome it was approved by Pope Damasus and made a Rule and Damasus had the honour of the work because it was done at his Command Gelasius who lived 490. and was Pope and Gregorius Magnus who lived 600 years after Christ added Prayers and Songs the Lessons and the Gospels Ambrose Gelasius and Gregory saith he added the Gradualia Tractus Allelujah other Doctors of the Church added other parts Thus far Durantus XI He fetcheth the Original of Lyturgies from Theodosius but how probably let the Reader judge who shall consider that this good Emperor was Emperor but 17 years that in that time he convened that great and venerable Council of Constantinople where were 150 worthy persons Now let any judge how probable it was that this Emperor should never propose the business to these for their Canons are only about grave and necessary things and send to Pope Damasus about this He was a man too much acquianted with the efficacy of fervent Prayer to restrain it Nor indeed doth Durantus say that he caused any Prayers to be made all that he saith Hierom did was the appointing an Order of reading the Scriptures XII We must therefore go a little further than Theodosius his time Nuda ab initio omnia sompliciter Mysteria a Christo tradita apud Apostolos erant De Inventor cerum l. 5. c. 11. c. saith Polydore Virgil One Pope after this time brought in one piece of the Lyturgy another brought in another Coelestinus brought in the Introitus Missa Damafus the Confession Gregory the Responds and indeed till Gregories time there was no considerable use of it nor any imposing of it This was near upon 600 years after Christ XIII Pope Gregory is usually said to be the worst of all the Bishops of Rome that preceded him though the best of those that followed him a man of no great Learning for he confesseth himself in one of his Epistles that he understood no Greek not blameless for Morals for he was accused before Mauritius the Emperor for the murder of one Malchus Indeed the Protestant Writers make good use of him for his Testimony about some Points viz. that about the Scriptures Images but chiefly in the question about the Head of the Church Ep. l. 7. c. 194. XIV The truth of the Story is Two great Councils having before determined the Patriarch of Constantinople and the Bishop of Rome equal only allowing to the latter the empty Title of the Bishop of the first Seat John Patriarch of Constantinople was not able to endure that and so upon the Point though both refused the Title yet both strove to act the part of an Universal Bishop The Patriarch had the advantage of Gregory because the Empire being then in the East the Emperors Seat was at Constantinople Greg. ep l 4. Ep. 75.76 which caused divers Epistles between Mauritius and Gregory yet extant in Gregories workes Mauritius in the heat of this Contest was basely murdered by Phocas one of his Captains who was by the Souldiers made Emperor v. Greg. Epist l. 11. c. 36 43 44. Gregory tending the Interest of his Sea writes a most unworthy Letter to the Empress fawning upon that vile Murderer and beseeching him to favour Sr. Peters Successor and to remember who said Thou art Peter and upon this rock I will build my Church Soon after this Gregory dies but before he died he had made a Lyturgy if we may believe Pamelius he made a Lectionary or Calendar directing Scriptures to be read in order an Antiphonary directing the Responds for Priests and People and an Order for administring the Sacraments Others think the two latter were made after but however these reached no further than Gregories power the Extent of which was at this time but short and harrow 15. Sabinianus was Pope immediatly after Gregory he lived but six Moneths Boniface succeeded him he also fell in with Phocas the Murderer of his Master and the Patriarch of Constantinople being now out of favour with Phocas because he could not flatter him in his horrid wickednesses and cruelties Phocas deserts him and gives Boniface what he asked the Title of Universal Bishop This was about the year 605. And now he might pretend some authority to impose his Service-Book XVI But yet he did little exept in Germany for the Lombards continual quarrels with the Emperors till the year 800. much hindred the Popes power all that time they lay close at home all this while encreased in superstition and the sottishness and ignorance of their Clergy encreased but in Jurisdiction they did little Only taking advantages one while favouring the Emperors other while the Lombards they added by the favour of both to St. Peters Patrimony by all wicked acts imaginable to be read at large in Mornayes Mysterium Iniquitatis and in many other Books XVII But about the year 800. Charles the Great being come to the Empire who was a vertuous and noble Prince only highly addicted to the Sea of Rome Adrian was then Pope the Emperor was a great Favourer of him he confirmed to
him all the temporal Possessions which the Popes had got either from former Emperors or from the Commanders of the Lombards and added much more which his Son Ludovicus Pius confirmed This Emperor also setled the civil difference which had a long time troubled the Empire and he had a vast empire it contained Italy Germany Hungary France and part of Spain XVII Now it grew a seasonable time to impose a Lyturgy to which purpose Hadrian the Pope moved Charles the Great that it might be by his civil authority imposed Duranti rationale l. 5. c 2. Mornei Hist Papatus p. 141 Fol. Gregories Lyturgy was it saith Durantus Ad quod Carolus Imperator omnes Clericos Minis Suppliciis per diversas Provincias cogebat Libros Ambrosiani Officii comburens i. e. To which Charles the Great compelled all his Ministers with threats and punishments and burning those Books that went under the name of St. Ambrose The Learned Morney saith the same almost where we only observe That the first imposing of a Lyturgy was importuned by the Bishop of Rome and done in favour to him in Adriani gratiam saith Morney and began with a persecution but the Universal Bishop must give the Catholick Church a cast of his Office and impose a Lyturgy as far as he could XIX But after this there was no small contest one Eugenius comes and complains to Pope Hadrian concerning the imposing of Gregories Lyturgy it seems he liked that of St. Ambrose i. e. said to be his better Durantus saith his importunity caused some Holy Fathers newly broke up from a Council to meet again who to determine this difference reverently and unanimously agreed that both the Service-Book which was made by St. Ambrose and that also made by Gregory should be laid on St. Peters Altar sealed up with the Seals of many Bishops and the Church-doors should be shut and the Fathers should spend the whole night in * It were worth the while to know by what book they praied in the mean time Jacobus de Vorag Leg. aurea in vita Greg. Durantus ib. Fox Martyrol Vol. 1. Prayer desiring God by some sign to determine which of those Service-Books he would have to be used universally It was done accordingly In the Morning they go in and find that of St. Ambrose lying in its place that of St. Gregory torn in piece and scattered all about If it be a Lye Reader thou hast it as cheap as we and maiest read it in the Golden Legend Durantus and Mr. Fox his Martyrology and doubtless in many other places but in those three we have read it XX. But now what do the Fathers determine upon this Miracle We should have concluded That it was the Will of God that Gregories Service-Book being full of all manner of superstitious Trash should never be used nor St. Ambrose's imposed only lie by to be used in that Church of the Parson pleased But saith Durantus they concluded this a sign from Heaven that Greg. Service-Book or Missal should be scattered abroad and used in all Churches and that of St. Ambrose only used in his own Church The business was Gregory had been Pope but Ambrose had not Accordingly Pope Hadrian moving the Emperor Charles Gregories Service-Book was now imposed upon all Churches in France Hungary Italy Germany and in England too for here 60 years before this viz. Anno 740. Ina had subjected his Kingdom to Pope Gregory XXI By or before this time the whole Fardel of Popish ceremonies and superstitions were brought into the Church nothing wanting saith the Learned Morney but the worshipping of Images which Charles the Great alwaies opposed and wrote against yet this also was about this time decreed by the Second Council of Nice which Caranza saith was celebrated Anno 781. under Adrian and Transubstantiation for which the way was how prepared too for at this time the Lords Supper was called the Sacrifice of the Mass saith Morney And he who reads the Ecclesiastical History of the Magdeburgenser will find that all the trash of Ceremonies and all manner of superstitious usages were now come into the Church Gregory almost 200 years before had defended Purgatory and was indeed as Alstodius calls him the Master of the ceremonies he who defiled the Church with all manner of gross and abominable Superstition XXII Now from this time which was about the year 800. till the beginning of Reformation which was about 1517. in Germany did the Church of God lie hid in the wilderness some witnesses to the truths of God there were but no considerable open Assemblies the durst oppose the Popes power The Popish Mass-Books were every where used and long before the Reformation the Latine-Service was universal for to that height of folly was the Holy Father come that he could not think it enough for the Communion of the Church that they should every where pray for the same things which was alwaies done and in the same words phrases and forms which he had brought in unless they also did it in the same language And this imposing of Forms did admirably comport likewise with the ignorance and sottishness of the Clergy in the 6th and 7th age and so downward all the world knows in what a pickle Erasmus found the world in as to Learning Reuchlin and he did much to amend it XXII As the work of Reformation improved the Masse-books were thrown our in England nothing considerable was done until the 2. and 3. of Edward the 6. which was about the year 1549 and 1550. King Edward observing that Divine Service was throughout his Kingdom yet used in an unknown tongue and that in several modes here was the Com. Pr. after the use of Sarum York Bangor Lincolne c. appointed the Archbishop of Canterbury Cranmer and several other Bishops and Learned men to make one convenient order rite and fashion of Common Prayer for publick use Which they did and presented it to the king and it was imposed by Authority of parliament in the first year of his Reign Stat. 1 Ed. 6.1 In this first Book were many gross remains of Superstition Stat 5 6. Ed. 6. â— 1 â— â— The King therefore causeth it to be revised again explained and made fully perfect and this second Form was established by Authority of Parliament Anno 5. and 6 Ed. 6. and annexed and joyned so explained and perfected to that Statute adding also a form and manner of consecrating Archbishops c. XXIII These prudent Reformers considering they had to do with a people newly come out of the dregs of Popery did not think sit at once to do all that was to do In the first Edition of the Common Prayer Book they left if we remember right Prayer for the dead still to be used gave directions for using the Cross in the administring the Sacrament of the Lords Supper In the Second Edition these and other things were left out neither did they think fit at
the time to make a new Lytugry the Common people would have thought it a new Religion they therefore translate the old Gregorian Missal leaving out the Prayers for the Pope and to Saints and for Saints departed and a few such things as could not be used without palpable Idolatry and translate the other Prayers in the Mass-Book out of Latine into English and these were some of them established by that Act 5 6. Ed. 6. Stat. 1. The truth of this any one that can understand Latine may convince himself of by comparing the Mass-Book with the Com. Pr. of Edw. 6. Where he will find betwixt 40. and 50. Collects translated verbatim and if he compares the other parts with the Roman Breviary the Roman Ritual and the Pontificale Romanum he will yet further see the truth of it XXIV Not indeed could it be imagined that those first Reformers should leave at that time all Ministers at liberty or to their own conceived Prayers when most of them were Papists in their hearts generally so sottishly ignorant and insufficient that they could not have done any thing Which very cause held in Qu. Eliz. time where 1 El. c. 2. the Common Prayer was with some further emendations specified in the Statute 5 Eliz c 28. again imposed In the 5th year of her Reign by Act of Parliament the Common Prayer was ordered to be translated into Welch and used in Wales And this is the true Story both of Lyturgies in the General and the English Lyturgy in special XXV By this time the Reader who hath not a mind to revive Pythagoras his School again and to sacrifice his Reason to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believe every thing that is told him before he hath tried the truth of it may see reason to desire the present L. Bish of Exeter to tell him if he can where those same ancient models of Lyturgies not Roman Bish Hall Remonstr p. 13. but Christian and contrived by the holy Martyrs and Confessors of the blessed Reformation of Religion are to be found The Remonstrant was challenged to make it good out of ancient Models but thought fit to wave the business in his Reply It hath been the old Plea but let them prove it if they can saith Didoclavius Or if his present Lordship of Exeter doth not think fit to answer for another yet it is reason that he should justifie his own words He hath told us in p. 8. of his Considerations touching the Lyturgy That The Ancient Churches from the very first Century did use such-publick wholsom Forms of found words in their Sacramental celebrations especially and afterwards in other holy Administrations or publick duties as made up their solemn devout and publick Lyturgies which Patterns all Modern and Reformed Churches of any Renown have followed according to the many Scriptural Examples and Expressions in set Forms of Prayer Psalms Confessions and Benedictions commended to us by holy men in all ages and by Christ himself XXVI The world is grown too wary to believe any thing of this because any one saith so and the Doctor is too wise to undertake to prove this Let him prove That Christ prescribed the Lords Prayer for a Form or that the Apostles ever used it so 2. Let him prove that in any of the four first Centuries there was any Stated Forms of Prayer used in the Church 3. Let him prove that any Modern Reformed Churches imposed any Forms of Prayer so that those and no other might be used And 4 That they did this after the Pattern of the Ancient Churches from the first Century All these things are to be proved nor is it possible to prove them XXVII In the 18th p. of that Discourse he tels us That Dr. Gaudens Consider p. 19. It is a Jesuitical Artifice and back-blow used by some to aver though falsely That the English Lyturgy was nothing else but the Romish Missal or Mass-book turned into English 'T is true he saith some things very scriptural devout and excellent which the Roman Missal had taken and retained after the ancient Form of Lyturgies of the Church were severed and taken as Wheat from Chaffe and Jewels from Dross by our wise Reformers and preserved in the English Lyturgy conform to pious and unspotted Authority We challenge Dr. Gauden and all others of his mind to make this good if they can It is true there are some things in the English Lyturgy that are not in the Gregorian Missal But let any one take Missale Romanum both the old one and that established by the Council of Trent Breviarium Romanum Rituale Romanum and Pontificale Romanum and compare them all with the printed Com. Prayer-book of 5 6 E. 6. and then judge whether he can find a 6th part of the latter which is in none of the former If he finds that there is very little added let him the learn how to trust men talking after such a magisterial rate and annexing no proofs of their words XXVIII If the Reader finds it true that whatsoever Dr. Gauden saith there is in our English Lyturgy as it is commonly exposed to sale very little but what is to be found in the Mass-book in Latine let him then go to the Bishop of Exeter and desire him for his credit sake to shew him those ancient Forms of Lyturgy used in the Church out of which these Forms of Prayer were transcribed and taken which must be immediately after the first Century or tell him what that same pious and unspotted authority is If he tels him it is Pope Gregories which he must if he speaks truth let him tell him that he hath heard that he was a vile wretch accused for a Murtherer the Father of most of the superstitious usages now in the Church of Rome one who understood not the Greek Tongue as himself confesseth a man of no admirable Judgment witness his pretented Commentaries upon Job which might have as well been upon the Revelation a man very far from being either pious or unspotted or fit for his Seat one that defended Purgatory that fawned upon Phocas the Murderer in short one of no deserved Name or Authority in the Church of God XXIX By this Discourse it appears that there was no Lyturgy directing Forms of Prayers for the Church till Pope Gregories time Anno 600. nor any imposed till the time of Charles the Great Anno 800. when all manner of superstitious usages were brought into the Church nor was it then imposed without a Persecution attending it And this Reader is the pious and unspotted Authority the Bishop tels thee of From hence thou wilt also conclude the antiquity of the English Lyturgy the reason of its first being imposed and no further reformed either by K. Edw. or by Qu. Elizabeth In King James his time it received some additions what Reformation we cannot tell XXX By all this Discourse it appeareth that there is no divine Prescript no Apostolical
that the Church might have due confessions made as well of Original sin as Actual and due Petitions put up for pardoning and assisting Grace c. And considering that the church was so debauched now in her Clergy that some through ignorance could not do it some through Laziness would neglect a due care in doing that to which they were able Others possibly though that be concealed through a perverse and corrupted Judgment would not do it appointed Forms of Prayer to be used and restraine the liberty of Praying to the Ministers within that Province obliging them to use the Forms approved by the Synod VI. The reason for which as Durantus tels us Theodosius much about this time or a little before set St. Hierom to compose a Calendar indeed rather than a Lyturgy for Durantus saith he did no more than order the Scriptures to be read though Pamelius hath transmitted to us an Antiphonary and Sacramental Lyturgy as well as a Lectionary of his composing was in regard of Heresies risen up in the Church So that hitherto we have had no other account given us of the composing Forms for publick worship than 1. The Ignorance of the Ministry which they were forced to employ Or 2. Their Laziness and Negligence Or 3. Their or the Peoples falling into Errors VII But after that the Universal Bishop got up into the Saddle it was reasonable that he should have a power of Universal command and to shew his authority he must impose a compleat Lyturgy as to all parts and enjoyn universal conformity which yet he could never obtain till he got a great Interest in the Civil Magistrate who had a civil power over what was then almost the universal Church Nor must this serve the turn for this Universal Bishop must have all Churches not only speak the same words and phrases but in the same Language too hence he brings in Latine Service All which also admirably comported with the sottish ignorance and debauchery of the Clergy in the 6th 7th Century and so downward till the times of Reuchlin and Erasmus when Reformation began to dawn and the light began to spring out of darkness Whether these ends were good and lawful and the imposing of Forms of publick divine Worship were applied as just means in order to them viz. either to cure the ignorance or negligence of the Clergy or to bring the Church to an unity in Doctrine Worship or Affection shall be examined For if either the end or means be proved unlawful and against the Will of God they talk vainly for the continuance of them that urge no more than Humane Prudence Worldly Wisdom being no other than perfect Folly because Enmity to God CHAP. V. Universal Conformity of Devotion as to words and Syllables no good End Imposing Forms of Prayer no reasonable just or sufficient Means to prevent Heresies or to cure the Laziness or Insufficiency of the Church proved by Reason and by Experience I. IT cannot but be confessed that it is a noble end for any Church to aim at to take care that the people may have the truths of God asserted to them and not through the ignorance or laziness or perverseness of its Ministers be served with an Husk in stead of bread or a Scorpion in stead of a Fish This end is approveable both from the Word of God and the light of all Christian Reason But that there should be an Oneness in the devotion of people as to Letters and Syllables and Phrases and Forms of Sentences is an end so little and low and insignificant in it self that we cannot expect it should be justified from Scripture which indeed saith not a word to that purpose II. And although the prevention of Errors Heresies the poysoning of people with them as also the prevention of the mischief arising to the Church from ignorant and lazy or erroneous Preachers or Ministers be as I said before a noble end and well worthy of the Churches care yet before we can allow the same honour to the imposing of Lyturgies and stinted Forms of Prayer as means in order to those ends we must both enquire whether they be lawful means and also 2. Whether they be such as Reason will evince or experience hath proved effectual to the obtaining those ends and that 3. Without bringing upon the Church a mischief every way as great as what they are pretended to deliver us from III. That when Christ himself appointed no stated Forms of publick Devotion for his Church to the use of which and no other they should be tied nor his Apostles though guided by an infallible Spirit nor the Purer Church for some hundred years after it should remain yet lawful for the Church not content to repress and prevent Errors and Heresies by such waies and means as the Apostles used but by this new device to endeavour it may be justly a question to all sober Christians IV. Especially considering that as a liberty in coming to the Throne of Grace and asking there whatsoever we will provided it be consonant to the Will of God and begged in the Name of Christ is one of the great priviledges purchased by Christ for his Church so the Spirit of Grace and Supplication is eminently and frequently promised for their assistance and that not only to teach them how to pray but what to pray for Rom. 8.26 Nor is this promised only to the Prelates in a Church but to every individual Christian and the gift of Prayer whence flows mens abilities to express themselves by words and phrases is one of the most excellent gifts which we are bound to cover and to improve All which being considered it is far from being clear that the restraining of Christians especially of Ministers in the exercise of the noble gift of Prayer in the publick Assemblies of the Church is a lawful means in order to any end it looking like that quenching of the Spirit which is forbidden to all men by the Apostle 1 Thes 5.19 and choaking the coveting of the best gifts which is commanded all Christians 1 Cor. 14.1 For to what purpose should those Talents be desired which man hath authority to command to be laid up in a Napkin Nay which had far better be laid up in a Napkin than used if the Doctrine of some be true concerning the transcendent excellency of Forms of Prayer above what are conceived by Ministers according to the gift of God bestowed upon them V. Besides it may be worthy of enquiry whether it be possible or at least ordinary with men to read any Prayer with that fixed and constant intention of mind and fervency of spirit the two necessary requisites of Prayer as they may speak unto God from the dictate of their own hearts while their souls are more abstracted from created Objects than they can possibly be while it is a great piece of their work to look upon their Books to see what to say next For what some
pure humane composition and that in most corrupt times and only retained upon the reformation to quiet peoples spirits and which in their own confession have for 6. or 700 years before the reformation run through the filthy sink of the Romish Synagogue When God hath himself told them That the earth is his and the fulness thereof And therefore expresly charged us not to use a piece of meat once offered to idols when our brother tells us it hath been so polluted XII But it may be some of our Fathers or Brethren what ever a company of us Puritans do do not think the Church of Rome an idolatrous Church nor her worship idolatrous we have heard of diverse that have lately questioned it We confess for those Protestants that are of that mind our Argument upon this head signifies little to them but we are of another mind in the principle and therefore 't is no wonder we have different thoughts of the Consequents In the mean time those who believe the Church of Rome idolatrous have reason to think of this Argument Those who judge her yet an undefiled Virgin we suppose may have a desire to be married to her And we shall hardly be able to forbid the banes XIII VVhen the Bishop of Exeter can satisfie us That the worship of the Church of Rome in the whole Complex is not idolatrous Or that it is lawful for us to take forms of prayer of meer humane composition so used in an idolatrous service and yet continue them in the true worship of God Gods VVord saying to us as to meat so used Eat it not Or that it is lawful for us to tell our people when they come and tell us Sirs They say this is taken out of the Mass-book will you use it No brethren 't is not taken out there when we know it is I say when his Lordship can satisfie us in these things he may then conclude which as yet he doth very uncharitably That we might easily convince and satisfie our people as well by our Examples as Arguments Our people are a plain kind of Country people that are not to be satisfied with a flaunt tant of high words they have their Bibles and having so plain a Scripture by the end as that of 1 Cor. 10.28 Eat it not they choke us with such things as these Is not the Romish Church Idolatrous have not they used the same forms in their idolatrous devotion how can you then use them without sin So that we profess we cannot answer them We desire the Bishop of Exeter would do it plainly and solidly CHAP. X. The Ministers third Reason Because they have sworn to endeavour a Reformation in worship and to endeavour to Extirpate Superstition and what hindereth the power of Godliness I. BUt further yet to let the Bishop know that it is not out of a meer Anti-Liturgical humour that some of us taking the advantage of his Majesties Declaration and laying hold of his Grace and Favour in it do not yet meddle with the Book of Common-prayer VVe desire his Lordship to consider That we have taken the Covenant and are afraid to bring upon us that vengeance which we are sure first or last will follow perjury If his Lordships loosing St. Peters bands could have loosed our Consciences from that we had been a step nearer then we are but we observe no truth of Divinity in the Principles which his Lordship and others have laid down from which they would conclude that the bond of that Covenant is dissolved we also discern his Lordship and the others abundantly answered by Mr. Crofton and Timorcus and could wish that when any of them write again upon that Subject they would not onely assert positions but give their reasons which may evince the truth of them or else annex some Scriptures to prove them or at least tell us what Divines were ever of their mind II. We have in the Covenant sworn to endeavour a Reformation of the Church of God in England in worship according to the Word of God and the example of the best Reformed Churches VVe think the worship of God in England is as to the Rule and Form of it expressed in the Common-prayer Book and the Forms of devotion there expressed and imposed We cannot find that either according to the Word of God or the example of the best Reformed Churches it is lawful for the Ministers of the Gospel to tye up themselves to forms of prayer nor that such practise is commended to us nor can we conceive how the use of the same forms of Worship should be a Reformation in Worship Nor possibly is it clear to every one that there is nothing in those forms of worship savouring of Superstition or that the use of them is consistent with the promoving of the power of Godliness at least that it is a due means to promove it all which we have solemnly sworn to indeavour and surely that indeavouring to which we are sworn will at least oblige us not to do any thing to the contrary III. Into which Covenant many Ministers of the Gospel having entred since they used the said forms of prayer something may be said on their behalf disobliging them from a return to their former practice though in these last 20 years time they have learn'd nothing from the many books published to the world examining the said forms in special of offering arguments against imposed forms in the general convincing them of a former in advisedness and error in practice If they then looked upon the use of those forms as indifferent surely the Oath they have taken puts it into another capacity If they now judge the use unlawful it is no great wonder considering how much light hath shone upon the world in that space of time that some of their judgements should be altered the Bishops charge of Schismatical petulancy restiveness morosity c. cleaves not to them IV. If the Bishop sayes they had before subscribed to use it According to his Lordships doctrine and some others of his mind forced ingagements signifie nothing It is true the Godly Ministers of England are of another mind they believe though they were under a force either they must subscribe or loose their livelyhoods yea loose the exercise of their Ministry yet they are obliged by their Act in case it doth not appear to them That it is sinful for them to do what they inadvisedly set their hands to but that is the Case Besides though they cannot think that any Earthly power can discharge them of an Oath made to God yet they believe that the Parliament of England can discharge them of an Engagement entred to an inferiour Magistrate and by Oath again bind them to do the contrary and that 's the case again V. If any say That the Ministers of England are bound by the Law of England to use the Common-prayer Book Besides that it is a great question how far the Laws of
affectus interiores orantis aut exhortantis liberè in verba Nam ut assiciat auditores oportet ipsum assici non autem afficitur ut debet qui semper eisdem verbis orat aut exhortatur It is an usual saying and may be true enough Optimus Orator non nondum nascitur To say that either for matter or phrase there was never any Prayers made like to those and that no such can be made are strange extravagant and hyperbolical expressions by no means either to be justified or demonstrated In short those Forms of words in Prayer are undoubtedly best for the Speakers use which come most from the intention of his mind and fervency of his Spirit As to others joyning with him those are best which most affect the Hearers hearts That these or any Forms upon this account do so is not demonstrable For the Form of Consecration of the Lords Supper in the English Lyturgy we cannot find any Form for it which we think an high Omission we do conceive that the Consecration should be by reading the words of Institution taking and breaking the Bread and then blessing it We find only a Form of Prayer for a Blessing upon the Elements and not so much as a Rubrick directing the Minister at that time to read the words of Institution or to take and break the Bread As for the words used in the delivery of the Sacrament we find them without any warrant from Gods Word turned into Prayers So that the Bishop might have spared the commending of this Part of the Lyturgy where we think is a more considerable Omission of what should be there than he can instance in in our administrations or then the omission of those words Receive the Holy Ghost in Ordination is especially when we know no such power any Ministers have now to give the Holy Ghost as the Apostles had and can easily distinguish betwixt the Apostles ordinary Act in Ordination and their extraordinary Act in giving the Holy Ghost to the latter of which none can now pretend For the Ancientry of these Forms we have shewed it before they are not of age enough to speak for themselves and to plead their gray hairs for their continuance XX. To say That without the authoritative imposing of this or any other Lyturgy Truth and Peace can never be established is irrationally guessed nor can there he any pretence for it Certainly truth is far better preserved by a full and sound Confession of Faith in a Form of sound words in which all are agreed and we should be content to read a short summary of it every Lords day to subscribe own defend it that it should be subscribed and sworn by all Commencers in Universities by all to be ordained or admitted into livings by all admitted to Sacraments how an imposed Liturgie should do half so much nay how it should do any thing at all to preserve Truth we cannot guess XXI For Peace we have had the experience of an 100. years to prove the contrary sure we are that we may thank the Imposing of the Liturgie in former times for all our Brownists Anabaptists Quakers Familists Sectaries of all sorts Their Leaders first separated from the Church for the Common-prayer Book and Ceremonies then set up for themselves and being themselves unskilful in the Word of Righteousness easily perverted others And we are sure that there are now 100. for every one that distasted these things in 1640. both Ministers and people how the reimposing should bring us to Peace poseth us to prophecy It may bring many thousands of persons to ruine for not conforming driving them into other lands giving their malitious adversaries advantages to fill prisons with them but Peace it can never bring XXII We observe that all Reformed Churches where are no such imposings of Liturgies have more plenty of able Divines considering the proportion of their ground more zealous defenders of Truth fewer Hereticks and Schismaticks then ever England had at any time when the Liturgie was most rigorously imposed Nor is it reasonable to imagine that we should ever have any peace in the Church if the former Liturgie be imposed but continual separations from the Church and violent prosecutions of those whole consciences for the reasons aforesaid will never allow them to use it XXIII So that we humbly crave leave to retort this as an Argument against the Imposing either this or any other Liturgie It s being inconsistent with the peace of this Church And we most humbly beseech His most Excellent Majesty the Noble Lords and the Gentlemen of England seriously to consider Whether there being no command in Scripture nor particular warrant for any imposings of this nature no president of the primitive Church in any part for 400 years after Christ there being also such a plenty of Godly able Ministers in England So many times ten thousand of Godly Christians who cannot allow themselves in the worship of God by forms of prayer and who have taken so great a scandal at these forms in particular and that for reasons above mentioned It can consist either with Piety in them to enjoyn what is so highly offensive when St. Paul professeth so much tenderness to his weak brethren or with Policy to enjoyn that in which they cannot but know that many thousands will be found who durst not actively Obey but will think themselves bound to suffer So that they will be constrained in pursuance of their honour commanding such things to erect Courts direct prosecutions of persons only blameable in this matter of their God and such who are ready by any Act or Oath to secure their Allegiance to his Majesty by any Action to express it paying tributes and customes for conscience sake daily praying for all the blessings of heaven and earth for his Majesty and this with far more cordiality then others drink His healths Or whether such proceedings be like to produce Peace in the Church or rather everlasting divisions animosities and constant prosecutions of sober Christians concerning the equity of which the Just Judge of the whole earth must one day enquire And in the mean time these Impositions to be of no further considerable use then to help ignorant persons unfit for the Ministry and such as are lazy and negligent and make no conscience to stir up the gift of God in them We humbly leave this to our Superiours to determine XXIV The questions as to piety are 1. Whether pious Magistrates can according to principles of piety command and enforce those things which Gods Word doth not command in his worship being openly offensive to multitudes of Godly people 2. Whether they can acquit their soules to God in making Laws to fine disturb imprison banish c. multitudes of their Subjects for no other crime then this that they cannot limit themselves to forms of prayer in Gods Worship And suppose these two things were consistent with Piety yet whether Policy would direct it is another
question why should so many good Subjects be lost to a Nation why should they have temptations to estrange their hearts from the ancient and excellent government thereof But matters of policy we most humbly leave to the grave wisdom and deliberations of His Sacred Majesty and His Parliaments Onely we must add a word to one or two Suggestions more which the Bishop hath for the imposing of the Liturgy CHAP. XIV Bishop Gaudens two Arguments from the Authority of the Church the influence of Subjects Conformity in devotion to their Prince considered No necessity of using the Liturgy upon these accounts I. THe truth is in other parts of his Book the Bishop did but like the Lapwing fly far about from his main design and argument which p. 27. he toucheth and yet but very tenderly The Authority of the Church must not be baffled Here indeed is the bottom of all we must have Liturgies and Ceremonies imposed to maintain the Authority and pomp and grandieur of what they call the Church II. The name of the Church is a reverend name and her Authority is reverend and by no means to be baffled for Christ is in her But as the Name and Authority of a rightful King is reverend so both the name and authority of an Usurper is justly abominable And as no Magistrates command is to be obeyed where he hath no right to command so neither is any Church nor is denial of obedience in that case any contempt of the Authority either of the Magistrate or of the Church we must therefore enquire strictly what Church this is which is clothed with Authority and what power she hath in the things we dispute about III. The Church is either Triumphant or Militant The Militant Church is visible or invisible It must be the Militant visible Church this also is an homonimous term and either signifies the universality of the people or the messengers of the people The Universality of people baptized into the name of Christ over all the world make up the Catholike visible Church The whole Company of them in this of that Province Nation City Parish make such a National Provincial or Parochial Church But we do not think this is the Church clothed with Authority We understand by a Church in that sense The Officers of such a Church constituted according to Gods Word whether they be the Officers of a particular Church or the messengers of the particular Churches in a Lugentile Synod a National or Provincial Synod or if it were possible in an Oecumenical Synod To Churches in all these political senses vve ow great reverence and acknowledge that to their several capacities several degrees of authority to admonish suspend excommunicate deprive declare the doctrine of saith in doubtful cases appoint some things truly and properly relating to decency or order c. IV. But it is more then we know that any such Church as this ever established a Liturgie in England The Papists have devised a new notion of a Church to them the Pope and his Cardinals make the Church but that any such notion of Church is justifiable from Scriptures Protestants deny V. Our State hath been pleased in some Acts of Parliament to take Church in another notion and to call the Prelacy of England the Church of England That this application of the term Church is not to be justified from Scripture or Reason is plain nor is it needful they may if they please call the Prelacy of England the Parliament or by what other name they please what should hinder But they cannot give them that Authority which the word of God allows onely to a Church in another notion but may cloath them with vvhat civil power they please VI. Hence it appears that it is all one vvith us in England to baffle or despise the Church and State for that company of men whom vve call the Church of England by a new civil application of the term is nothing else Then a company of men by a Civil Power made Bishops and called to advise the State in things concerning Religion who have no more Authority then they derive from the King or Parliament for whence should they have it Not from Nature Surely no Ecclesiastical power is derived from thence Not from Scripture upon any pretence for if vvhen Christ gave the Keyes to Peter he intended his single person as the Papists vvould have it then St. Peter's successor only can pretend to them if he gave them to Peter as an Officer of the Church then there must be either a full Convention of such Officers or some persons chosen by them to use them If to Peter as a Christian then the Authority is in the Community VII It remains that according to the Constitution of English Synods the Churches Authority is but derivative from the Civil State and to disobey them is no sin further then it is a disobedience to the lawful Civil Magistrate to vvhom vve freely grant an authority so far as Gods vvord allows us and such an authority as none ought to resist or baffle as the Bishop sayes The Church of England which we so often hear of is a Civil Church not an authoritative Church in a Scriptural notion VIII We again say Far be it from us to oppose Civil Authority either exercised by Lay persons or Ecclesiastical persons We acknowledge it our duty to render unto Caesar the things that are Caesars We further say vve are bound to obey the Civil Magistrate in all things in things lawful Actively in things unlawful in themselves or vvhich appear so to us by suffering their vvill and pleasure quietly and patiently That vvhich vve insist upon is onely a lawful means in order to our own preservation i. e. humbly desiring the Civil Magistrate to forbear imposing upon us in the tender things of God IX VVe freely allow to the Civil Magistrate a power to command us in all civil things and shall chearfully obey him 2. To command us to keep the Statutes and Commandments of God 3. To command us in the Circumstances relating to Divine Worship to do those things vvhich are generally commanded us in the vvord to appoint time and place and such circumstances vvithout vvhich the vvorship of God in the judgement of ordinary reason must be indecently and disorderly performed X. For his power in imposing Forms of prayer significant ceremonies c. vve do not dispute it but vve humbly crave leave to dissent in this and to have liberty to suffer his pleasure as becomes Christians rather then do those things vvhich our consciences vvould condemn us for And in this vve appeal to all sober Divines and all rational Christians vvhether vve speak not as becomes sober Christians XI VVe cannot vvithout some passion read vvhat the Bishop sayes p. 28. Doubtless Subjects cannot be so tite and firm or so zealous and firm or so chearful and constant in their Loyalty love and duty to their Soveraign if they
the time it self sheweth wherein they first began to be used in Sacred Offices For Bellarmine himself confesseth that they first began to be used in the time of Pope Vitalian but he brings no reason why none of them were used either in the Apostles or in Constantines time For if they began to be used after the year 660. or 820. we must believe that humane nature had a great wrong in that for so many years it did not apply this Faculty to the praise of God For we believe the Apostles loved Christ with all their hearts The former and more religious ages had weak ones too though no Organs were used to help them I know not whether they encrease or diminish tediousness For men seldom see those Musical Masters godly and those Instruments with their length are troublesom to such as sing with the voice Let the matter be as it will I affirm that Bellar with his distinction of Ceremonies could not answer P. Martyrs reason against these For as the offering of bloudy Sacrifices though common both to the Jews and Heathens was taken away by Christs Bloud on the Cross as unsuitable to the Priesthood after the Order of Melchizedech so though the Heathens used these Instruments in the Solemnities of their Idols as Nebuchadnezzar in the Dedication of his Image yet these were convenient only for the Jewish Ceremonial worship c. XXVI But the truth is all that can be pretended for Church-Musick is the Authority of the Church to add what Ceremonies she pleaseth to the worship of God which we must speak somthing to in the next Chapter Though neither can Church-Musick come under that Notion for it is a perfect Service of it self not alwaies appendant to singing and is so used a perfect Post set up by Gods Posts an Ordinance of mans added to the Ordinances of God for his Worship which our souls shall desire to take heed of CHAP. XVI The Bishops Reasons for the English Ceremonies considered The Churches Power about Ceremonies examined No Principle to be maintained to death Archbishop Parkers Opinion of humane Ceremonies Reasons against them I. VVE are come to the last thing which we shall take notice of in the Bishops Book and that is his zealous Assertion of the Churches power in appointing Ceremonies and Circumstances of Divine Worship This is indeed the root of all the Pandora's Box the very Fountain head of all those Impositions which have bred so much trouble disturbance and persecutions in the Church of God Let us first see how the Bishop asserts it II. He tels us That the last shock of popular envy which the innocent and excellent Lyturgy of England was wont to bear was from the Ceremonies For which the summe of his Plea is this 1. That they are few 2. Retained as signal marks of Faith or Humility or Purity or Courage or Constancy 3. Not as Sacramental Signs conferring Grace but meerly as visible Tokens apt by a sensible sign to affect the understanding with somthing worthy of its thoughts as signified thereby 4. St. Augustine was no enemy to them 5. They are established by the Lawes of Church and State 6. They fall not under the Second but the Third Fourth and Fifth Command 7. They are like Cloaths fitted to our Bodies and Perwicks to our Head and Tunes to our Pslams 8. They do not burden any Conscience 9. It is most true and undeniably to be maintained even unto the death That this National Church as well others hath from the Word of God Liberty Power and Authority within its own Polity and Bounds to judge of what seemeth to it most orderly and decent as to any Ceremony or Circumstance in the Worship of God which the Lord hath left unconfined free and indifferent in its own nature and only to be confined or regulated by every such Ecclesiastical polity within it self c. III. We must in our examination of this Harangue of discourse crave leave to alter his Lordships method and to begin with the last thing first for if the Lord hath left to the Church or State no such power at large or if it be bounded by some general rules to be observed in the exercise which are not observed in some particular impositions all the former pleas that they are few signal marks c. not Sacramental sign c. come to just nothing Yet we cannot but observe how the Bishop hath provided a way to light upon his legs say what we will For it cannot be denied but the Church hath a full power from the Word of God within its own polity and bounds to judge of what seemeth to it most orderly and decent as to any circumstance in the worship of God which the Lord hath left unconfined free and indifferent in its own nature And only to be confined or regulated by every such Ecclesiastical Polity within it self i.e. The Lord hath left that to be regulated by the Church which he hath left to be regulated by the Church A most momentous and undoubted truth never denied by any But that is not the question This is the question Whether it be the will of God that the Church should regulate and determine all things which the Word of God hath left indifferent as to his worship or whether God by leaving them indifferent hath not declared his will that the Church should so leave them too IV. Yet were the first part determined affirmatively it would not reach the mark for it would then be queried Whether the particular Ceremonies appointed for us be such considering the letter of the Scripture or the circumstances of those Ceremonies with the reason and consequents of Scripture Text that they under those circumstances considered can be lookt upon as indifferent yea or no. V. The Bishop is yet confounding us with the complicated notion of the Authority of the Church and State In England there are no Ceremonies established by any other authority then that of the State which having called together some Ecclesiastical persons heard their advice and by a Law established some Rites and Ceremonies to which no soul is otherwise obliged then to a State-constitution VI. That the Word of God hath left many things not possible to be determined by it to the Authority of the Christian Magistrate cannot be denied whether any Ceremonies or no is a question diverse circumstances relating to the worship of God are undoubtedly so left These are such as relate to order and decency i. e. without which the worship of God cannot be orderly and decently performed and do chiefly relate to time and place the ordinary adjuncts of humane actions Thus we freely grant that the Civil power or the Church orderly assembled may determine at what hours on the Lords day the Congregation shall meet as also it shall determine particular times for fasting or thanksgiving as Gods providence shall administer occasions that places of publique worship shall be erected frequented kept decent and an