allowable their Synagogue wâ—â—â—â—â— which was thereby guided and dâ—â—â—cted must necessarily have been altogether impracticable or at least utterly confesed Tr. 2. Ch. 6. div 1. And it is not amiss observed by Bâ—â—hop Whitgist that that command Dâ—ui 12. did as well concern the Judicial part of the Mosaical Law as the Ceremoniâ—l and therefore it may with as much plausibleness be urged to prove that no seâ—â—â—â—ar laws may be made under Christianity as that no Ecclesiastical Constitutions should be therein established unless it can be shewed that under the Gospel the Divine Law hath particular 〈◊〉 joined all circumstances of worship and Rules of Order in all Ecclesiastical Cases where it is presumed he hath not prescribed a Platform of civil polity And yet even in matters judicial also the Jewish Doctors as is manifest from their Bava Kama Sanbedrin Maccoth and other Talmudical Treatises did give divers resclutions of various particular Cases and circumstances not expressed in the Law of Moses and both these decisions and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or their Constitutions to be a bedge of the Law Macc. c. 1. Sect. 1 3. as when the Law did not allow above forty stripes to him who was to be adjudged to be scourged their Doctors required them never to exceed thirty nine not thereby altering Gods Law but taking care lest it should by mistake be violated are well allowed of by Christian Writers However Grot. in Deut. 25.3 2. Cor. 11.24 Coccei in Mac. c. 3. n. 12. Since the Gospel requireth a care of order and decency in the Christian Church to deny this liberty would be a diminishing from its commands but to grant it is no addition to them Wherefore though superstitious placing Religion where we ought not and irreverent neglect or making no Conscience of any Divine Institution are sinful prudential Constitutions remain lawful SECT VII Other Objections from the New Testament cleared 1. From the New Testament it hath been objected 1. That our Saviour defended his Disciples for not obeying the tradition of the â—lders which required them to wash before meat Mat. 15.2 Ans As this tradition did not refer to the order of the publick worship of God in Religious Assemblies so the true reason why our Saviour defended his Disciples in their practising against this tradition was because washing before meat was enjoined by them as a proper rule of Religion and of Purity In Loc. For as to general it hath been observed by Drusius and Dr. Lightfoot that many of the Jews esteemed not the written Law but that given by tradition to be their foundation and chief Rule of Doctrine and declared that he who transgressed the words of the written Law was not guilty but he who transgressed the words of the Scribes was guilty so in this particular discourse our Saviour chargeth them with teaching for Doctrines the commandments of men v. 9. and declareth against their errour and faltâ— Doctrine v. 20. that to eat with unwashen hands defileth not the man So that the question between our Saviour and the Scribâ—s and Parisees was this Whether it was to be admitted as a Doctrine that eating with unwashen hands defileth the man and our Saviours justifying his Disciples in this Case doth declare that wheresoever salse Doctrines are obtruded as parts of the Law of God it can be no mans duty to receive them and practise upon them which is that our Church also professeth 2. But our Saviour was so far from opposing prudential Rules and Observations for the orderly performance of Religious services that himself frequently practised such things according to the Custom and Constitutions of the Jews Thus as the Jewish Doctors sat in their Synagogues when they taught the people our blessed Lord ordinarily used the same gesture in teaching He also ordinarily joined in their Synagogue worship which was ordered by the Rules of Ecclesiastical Prudence and observed the gesture and other Rites of the Jewish Passover which the Authority of their Elders had established for order and decency And whereas in the Jewish Synagogues and Schools their Doctors used to sit about in a Semicircle and their Scholars before them upon lower Seats to whom the asking of Questions was allowed our Saviour also n the Temple which in the holy Scriptures oft encludeth the whole Court and building of the Temple among which were Religious Schools and Synagogues sate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middle of the Doctors hearing them and asking them Questions Luk. 2.46 3. Some have also against the use of external Rites in the worship of God urged those words of our Saviour Joh. 4.23 The hour cometh and now is when the true worshippers shall worship the Father in spirit and truth collecting thence that the Gospel worship is so wholly spiritual that it doth not admit outward Rites and signs Ans 1. This must needs be a false construction of these words which would tend to disclaim the two New Testament Sacraments the open and visible profession of Faith the publick meeting in Church Assemblies the praising of God and praying with the voice the reading and hearing Gods word reverent gesiures in Religious service and such like necessary parts of Religious duty in all which there is use of bodily actions and external signs 2. Our blessed Lord by these words of worshipping the Father in spirit and truth expresseth that worship which the Gospel directeth this is often called the truth and the worshipping of God in the Spirit Gal. 3.3 Phil. 3.3 and is opposite to the false worship of the Samaritans and different from the serving of God in Jewish Figures yet it both admitteth and requireth external expressions of reverence And in this place our Saviour declareth that under the Gospel the worship of God should be so properly suitable to God who is a Spirit that it should not be confined to any one particular place and therefore neither the Jewish Temple nor Mount Gerizim about which places of worship Christ then discoursed with the Samaritan Woman should be the peculiar place for divine adoration Because God who is a Spirit would under the Gospel be so spiritually known and honoured that he would not in any singular and peculiar place six any special outward Symbol of his divine presence as in the Jewish dispensation he had done in the Temple over the mercy Seat nor would he endure to be worshipped under the representation of a corporeal image as the Samaritans in Mount Gerizim did worship God in the form or image of a Dove as hath been observed by Mr. Mede Mede Disc en Jo. 3.23 and is declared concerning them in the Talmud in Cholin and by the Jewish Chronicler in Tzemach David whose testimonies and words are produced by Bochartus Bochart Hieroz Part. pester l. 1. c. 1. Vossius de Idololatr l. 1. c. 23. Indeed the Learned Eochartus as did also Vossius accounteth this charge upon the Samaritans to be a Fable
Prayer prophesying and singing were frequently thereby performed as is evident from 1. Cor. 14. And I yield it most probable though even Protestant Writers do herein differ that the ancient Roman Jerusalem and Alexandrian Offices were called the Liturgies of S. Peter S. James and S. Mark because of their certain early use in the Churches where they presided though it is not certain that they were composed by them this being mentioned by no ancient Writer of the first Centuries Nor do I doubt but the Liturgy or Anaphora of S. John and that of the twelve Apostles are suppositious which with the former are related by Gabriel Sionita Gab. Sionit de Ritib Maron to be exhibited amongst the Syriack Offices for of these we have no mention in any ancient Ecclesiastical Writer unless the words of Epiphanius Epiph. Haer 79. expressing all the Apostles with S. James the Brother of our Lord to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is chief Dispensers or Stewards of the Christian Mysteries might allowably be racked to speak them all Composers of Liturgical forms Allatius de Liturg. S. Jacob. according to the violence offered to those words by Leo Allatius But if it can yet be proved that at least since the ceasing of the frequent distribution of the miraculous gifts of the Spirit the Church of Christ hath in all Ages used and approved forms this will be as considerable a testimony in behalf of Liturgies as can reasonably be required 9. That forms of Prayer were of use in the Church about 1300 years since is acknowledged by them who plead most against them from Conc. Laod. c. 18.3 Carth. c. 23. and Conc. Mil. c. 12. and that they have continued from that time downward cannot be denied In the fourth Century there is frequent mention in some parcels of Liturgy in the Writings of the Fathers and there are so many testimonies that S. Chrysostom S. Ambrose and S. Basil were framers of Liturgies that I do not see how any can rationally doubt of the truth thereof But that these Liturgies have undergone divers alterations in succeeding Ages is both apparent and is very reasonable to be imagined And he who shall compare the Greek Copy of S. Basils Liturgy with the Syriack or its version both which are represented together by Cassander Cassand Liturgie will find them so vastly different from each other that he must either conclude great alterations to have passed upon them or that they never were originally the same But from these I shall now look back into the more early times of the Christian Church where for the most part I shall only briefly mention the testimonies which have been fully produced by others 10. It is not probable Euseb de Laud. Constant autemed that Constantine the Emperour would have composed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godly Prayers for the use of his Souldiers if such forms had not then been used in the Christian Church De Vit. Const l. 4. c. 19 20. Eusebius accounting this an admirable thing that the Emperour should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a teacher of the words of Prayer But Eusebius in another place giving a particular account of some expressions suited to the Souldiery in those set forms of Prayer which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the constituted Prayers doth a little before that declare Constantines own practice that he would take Books into his hands either for contemplating the holy Scriptures or for the expressing with his Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prayers that were constituted and appointed and this Eusebius there calleth his ordering his Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the manner of the Church of God and this is a manifest evidence of forms in the Christian Church in his time Orig. Hom. 11. in Jerom Cont. Celsum l. 6. Origen manifestly citeth a piece of the usual Liturgy an hundred years before Constantine saying Frequenter in oratione dicimus Da omnipotens da nobis partem cum prophetis c. We frequently say in our Prayers Give O Almighty God give us a part with the Prophets c. and in his Books against Celsus he declareth Christians to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers which were ordained or constituted S. Cyp. de Orat. Dom. Cyprian sufficiently intimateth the use of some forms in the Carthaginian service in his time by describing the entrance or beginning thereof the Priest saying sursum corda lift up your hearts and the people answering Habemus ad Dominum We lift them up unto the Lord. And the that considereth that Tertullian plainly intimateth a form of abrenunciation in Baptism De Cor. Mil. c. 3. and that they had set Hymns then appointed for particular times and hours upon their stationary days Albasp Observ l. 1 c. 16. as Albaspinus interpreteth him Adv. Psych c. 13. will think it not improbable that what he mentioneth of the particular heads of Prayer in the usual Assemblies of the Christians should have reference to some constant forms by them used Tert. Ap. c. 39. and their use is favoured by the expressions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Justin Martyr and Ignatius And many have thought V. Dr. Hammond in 1. Tim. 2.1 that the Apostle had a special eye to the composure of such forms of Prayer agreeably to what the Baptist and our Saviour prescribed to their Disciples in commanding Timothy the Governour of the Church that among the things which concerned his behaviour in the Church of God Ch. 3.15 first of all prayers intercessions supplications and giving of thanks be made for all men c. For though the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may either signifie that Prayers be put up to God or that they be composed in this place it may well intend both And it is thought by S. Augustine Aug. Ep. 59. that these various words of the Apostle Prayers Supplications Intercessions and giving of thanks did direct to a comprehensive fulness of all such Prayers in the fixed models of the publick service of the Church when the Communion was administred and that the publick offices of the Church were accordingly composed De Vocat Gentium l. 1. c. 4. and the same sense is also favoured by Prosper 11. Since the reformation the Saxon and other Lutheran Churches have their Liturgies the Bohemian had its Liber Ritualis and the Palatinate it s Agenda as Vrsin stileth it by which the right order of its publick administrations Vrsin Praef. in Apolog. Catechis might be vindicated from the Calumnies of detractors And the Churches of France Holland and others have their forms for the publick service of God And after the Order at Geneva had established a form of publick service for the Lords day with some appearance of a liberty of variation which some relate not to have been so manifest in their practice as in their rule which was Dominico die mane
c. which is so much disliked by some is sufficiently vindicated from Battology or a vain and superstitious multiplying of words in the foregoing Section N. 11. To which I shall here add these considerations 1. That it seemeth unreasonable and partial that they who allowed themselves in the conclusion of their own Prayers to use that Doxology To whom Christ with the Father and the Holy Ghost be Glory frequently four or five times in the same Assembly should undertake to determine Except of Presbyt p. 16. that this other Doxology more expresly acknowledging divine glory eternally due to all the three persons of the Trinity is unsit to be used more than once in the Morning and once in the Evening 2. That since in all our Christian service and especially in Hymns and Psalms of praise it is our duty to give glory to the holy Trinity it cannot be blamable to express that with our mouths which is at that time the most fit and proper exercise of our minds 3. That it is manifest from divers passages of the Psalms and other Scriptures as 2. Chr. 5.13 Ch. 7.3 Ch. 20.21 Ezr. 3.11 Jer. 33.11 That with their Hymns or Psalms the Jews ordinarily used some such Doxology as this Hallelujah or praise ye the Lord for he is good for his mercy endureth for ever Delph Phoenic c. 6. Hence it is probably conjectured that preparation to the Paeanism among the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had its original being the corruption of Hallelujah And from this use of the Jews the Arabian Church their Neighbours did probably derive their practice of expressing Hallelujah at the end of every Psalm as appeareth in the Arabick version of the psalms who also make use of this Doxology to the three persons distinctly which is expressed in the Arabickversion at the end of every tenth Psalm but was probably in practice at the end of every Psalm And that the Western Church used this Doxology Glory be to the Father Cassian Col. l. 1. c. 8. and at the end of every Psalm we have the testimony of Cassian for about thirteen hundred years since Wherefore since this is of so ancient original in the Christian Church so agreeable to the practice of the Jewish Church approved by the Holy Scriptures and a practice so reasonable in it self it may be piously used but not justly blamed in our Liturgy 2. The reading the Athanasian Creed to some though not the generality of Non-Conformists who heartily owne the doctrine of the Trinity hath been thought a matter not free from difficulty For that Creed expressing what must be believed of every one who would be saved doth contain deep mysteries as for instance that the Son is not made nor created but begotten and that the Holy Ghost is neither made nor created nor begotten but proceeding Now since believing things as necessary to Salvation is not an assent to the use of Phrases and expressions but to the sense contained in them it must enclude that there is some difference understood between what is affirmed and what is denied But the difference between the Eternal Generation and Eternal Procession being a Mystery where the greatest Divines see but darkly they are justly affraid to condemn all persons as uncapable of Salvation who cannot reach to so high a pitch 3. But here it is to be considered that in that Creed commonly called the Athanasian there are some things contained and expressed as necessary points of Faith and other things for a more clear and useful explication of the truth though they be not of equal necessity to be understood adn believed even by the meanest capacities Thus if we first consider the contexture of that Creed the Faith declared necessary concerning the Trinity is thus expressed in the begining thereof The Catholick Faith is this that we worship one God in Trinity and Trinity in Vnity neither confounding the persons nor dividing the substance After this followeth an explication useful to set forth the true Christian Doctrine which beginneth For there is one person of the Father c. after which explication the same necessary doctine to be known and believed is thus again expressed pressed and distinguished from that explication in these words So that in all things as is aforesaid the Vnity in Trinity and Trinity in Vnity is to be worshipped he therefore who will be saved must thus think of the Trinity So that the acknowledging and worshipping the Trinity of persons and Vnity of Godhead is that which only is declared necessary in the former part of that Creed and this must be acknowledged necessary since we are baptized into the name of the Father the Son and the Holy Ghost and we must believe and worship according as we are baptized 4. What is contained in this consideration is the more clear both with reference to the instance mentioned and to the Vnion of the two natures in Christ by this following observation viz. That our Church doth both here and in her Articles evidently receive the Athanasian Creed and yet from the manner of using the Apostles Creed in the form of Baptisin as containing the profession of that Faith into which we are baptized in the Catechism as containing all the Articles of the Christian Faith and in the Visitation of the sick as being a rule to try whether he believe as a Christian man should or not it is manifest that no more is esteemed in our Church of necessity to salvation for all men to believe than that only which is contained and expressed in the Apostles Creed 5. I proceed to consider some expressions in the Litany In the way to which I shall only reflect upon that objection which if it had not been mistaken had been very inconsiderable framed by Mr. Cartwright against the Litany in General That it being chiefly a deprecatory Prayer against evils was framed by Mamertus Bishop of Vienna or rather Vienne in France upon a special occasion of the calamities of that Country This was a very strange and gross mistake for the Litaniae which were ordered by Mamertus were days of supplication in Rogation Week which days were called Litania minor triduanae Litaniae and by some Litania major Alcuin de Div. offic Tit. dieb Rogat Amal. de Eccl. Offic. l. 1. c. 37. Stra. de Reb. Eccl. c. 28. Mur. c. 57. as is manifest from Aleuinus Amalarius Strabo Mictologus Rupertus Tintiensis Johannes Beleth besides other latter ritualists and the French Historians especially Gregorius Turonensis who all mention what Mamertus did in appointing days of Prayer which were called Litaniae to be yearly observed for the obtaining Gods mercy in their distress occasioned by wild Beasts and frequent Earthquakes But that deprecatory Prayers which are called Litanies also and were so called by S. Basil and were of so great use in the stationary days of the ancient Church should have their original from Mimertus