quench the Spirit Why so Because the Spirit is straitned by forms devised by men which is as much in plain terms as to say It is stinted in our sense because it is stinted And the like might be noted in other arguments Where is the consideration of the people had when the forms now are the same for matter and manner that they were almost an hundred yeares ago and at the first dawning of the Gospel the same for the Court Universities and the meanest congregation in the Countrey Might not the same be objected against the use of a set translation singing of psalmes the use of the Lords prayer for this fifteen hundred yeares without alteration for these are the same now that they were many yeares agone or at least may be the same for Citie Countrey Court Universitie and the meanest villages There are some common blessings which we and others dayly stand in need of and those it is lawfull to ask dayly in a set form of words Thus we may pray euery day for encrease of faith patience love meeknesse the forgivnesse of sinnes the continuance of those outward blessings which we enjoy freedom from or victory over temptations c. Thus there is no petition in the Lords prayer which doth not alwayes in the main concern every Christian mans estate And if the matter of our prayers may be the same daily in the Citie the Countrey Court and Universitie in this and former ages the same phrase of speech method and form externall may be lawfull fit and expedient For it is not the repetition of the same words in prayer every day that displeaseth the Lord but the ignorant rash cold customary superstitious and irreverent pouring out of words before him that is distastfull to his Majesty Variety of phrase doth not delight the Lord neither will he reject the desires of an humble and contrite heart because they are tendred often in one and the same phrase of speech And if the matter of prayer be the same in places of greatest wealth and poorest condition and the same form of blessing baptizing singing of psalms and putting up their petitions to God be fit and decent for them all it can be no prejudice to a stinted Liturgie that it is the same in all places and throughout all ages if the language be the same For this doth argue it to be the more not the lesse fit and that the greater not the lesse regard is had to the people The reason in brief is this It is lawfull to ask the same common blessings of God every day in all assemblies and congregations both of the City Country Court and University met together to call upon God therefore the same stinted form of prayer or Liturgy may be lawfull in the greatest city and meanest village in this and the ages following whether read or uttered out of memory for pronouncing cannot make an evil matter good nor reading simply make prayer good and holy to become sinfull Publick prayers offered up by the minister in the church-assemblies must be framed according to the present and severall occasions of the church and people of God which cannot be done when men are stinted to those forms Occasions are ordinary and common or more speciall In a stinted form prayers may be offered up by the minister according to the common and ordinary occasions of the church and people of God assembled though not according to the speciall occasions which may happen now and then or more particularly concern this or that person For if the same blessings are dayly to be craved he prayeth according to the present occasions that asketh the same blessings of God If it be said There be many occasions of particular use for the congregation and others which are not mentioned expressely that proveth not That a man cānot in a stinted form pray according to the severall occasions but that some stinted forms do not meet with all and every particular occasion which is easily granted But if a stinted form meet not with every mans occasions or not so particularly as it ought doth it hence follow that in a stinted form a man cānot pray according to the present occasions at all If this be the conclusion I fear we shall find few conceived prayers which must not come under the same sentence It may argue the imperfection of a stinted form not the unlawfulnesse it maketh somewhat against the sole use of a set form at all times against the simple use it maketh nothing It is found by lamentable experience that when men began to observe that custome there was great quenching of the Spirit and very few there were who did know and observe the true nature and the manner of prayer How is this confirmed by experience If ever the Christian church had no stinted form of prayer lamentable experience will testifie what great coolings and decayes there was in the church before a stinted form was in use If ever the faithfull did by the Spirit of adoption cry Abba Father they have learned to pray by the Spirit since the use of a stinted form as well as before Whatsoever may be thought of the two first ages for the space of fourteen hundred yeares the churches have had their stinted Liturgies The reformed churches since God was pleased to restore light again to the world have approved a stinted Liturgie Was there none or few in all this tract of time who did know or understand the true nature or manner of prayer none or few that in spirit or truth did call upon the name of the Lord The securitie of all ages hath been lamentable both before and since the use of a stinted form but that a stinted form was the cause of securitie and dulnesse can never be proved CHAP. VI. In scripture there be prescript forms of blessing prayers salutations c. which may lawfully be used IN scripture we find prescript forms of blessing prayers and thanksgiving both ordinary and extraordinary approved of God which might be used by the priests Levites and Saints or faithfull people and that upon deliberation usually constantly as occasion was offered and not by the immediate motion of the Spirit I say not that the preists in blessing or the Saints in prayer were necessarily bound to those very words and syllables But they might lawfully use them and without sinne We find also stinted forms of salutations valedictions and blessing which have been often used and may lawfully be used still without variation though we be not necessarily obliged thereunto Our Saviour also prescribed a set form of baptizing which we observe constantly without addition or variation though we be not tied by absolute necessity to rehearse the same words in the same syllables No substantiall change is to be admitted which may alter the sense but the very form of speech
which assembled every day the word was preached every day And in the congregations which assembled every Lords day after the reading of the lessons psalmes and evangelists the word was preached constantly before they were dismissed The time specially appointed or taken for the sermon was the morning after the reading of the prophets and psalmes and evangelists In the afternoon as assemblies so sermons were frequent and two or more sermons were made in one and the same congregation sometimes by one sometimes by divers ministers After the sermon ended followed the prayers of the congregation as the testimonies before alledged plentifully confirm Clemen Constit lib. 2. cap. 57. After the exhortation of the Presbyter and the Bishop all pray unto God Justin Apol. 2. ad Anton. Then we rise all and pray together sc after the exhortation ended Origen Hom. 3. in Isa Idcirco surgentes oremus Deum Hom. 36. in Luc. Surgamus precemúrque Deum Chrysost Hom. 50. ad cap. 14. Matth. But now it is time to conclude our speech with prayer orate igitur universi nobiscum In all which we see the wisdome of the church so moderated the length of the Liturgie that each ordinance of God had its proper season that reading and prayer did not thrust out preaching nor preaching eat up prayer that the weak were not tired and burdened nor the sluggish fostered in their securitie And if a Liturgie be onely burdensome for length it is not altogether to be cast off For the thing it self is thereby justified as good and allowable that which burdeneth being taken away And it is much better to wrestle against bodily tirednesse with spirituall fervour then deprive themselves of the comfort and profit which is to be had in the ordinances of God The worship of God by that stinted form whereof our question is is the devise of Antichrist it being never prescribed or used in the primitive churches planted by the apostles and recorded in scripture But as the mystery wrought to a greater height in declining times of the church it was received by little and little till at last it came to be completely framed strictly enjoyned and every where used in the papacy as serving to maintein superstition and a dumbe idole-reading ministery and to nourish people in ignorance of the nature and right use of prayer The Masse-book is in Latine this Liturgie-book is in English the Masse-book hath all the prayers this Liturgie hath and some more other differences I know not between them Therefore king Edward the sixth in his letter to the Devonshire-men to convince them that their Liturgie was our service telleth them that it was no other but the old and the self-same words in English which were in Latine save a few things taken out which were so fond that it was a shame to heare them in English And king James in a speech of his in Scotland said that their English Liturgie was an ill-said Masse Pope Pius the fourth sending Vincentio Parpatia Abbat of S. Saviour to Qu. Elisabeth offered to confirm the English Liturgie by his authoritie if she would yield to him in some other things Indeed this Liturgie pleased them so well that for the first eleven years of Qu. Elizabeth Papists came to the English churches and service as the Lord Cook sheweth And when the Popes intelligencers had seen service solemnly sung and said in Canterbury and London with all their pomp and procession they wondred that their master would be so unadvised as to interdict a Prince or State whose service and ceremonies so symbolized with his own The whole form then of the church-service a few grosse things taken out is borrowed from the Papists culled and picked out of that popish dung-hill the Portuis and vile Masse-book But that form of prayer by which God is worshipped after the manner that idolaters worship their Gods swerveth from a rule of prayer prescribed in scripture Deut. 12. 3 4. 30. 31 32. And this is made the first of the exceptions against the common-prayer-book which were briefly added to in the Abbridgement That it appointed a Liturgie which in the whole matter and form thereof is too like unto the Masse-book The main challenge in this objection which I have set down more at large because it is much insisted upon against our communion-book is That it was taken out of the masse-book But in the manner of propounding there be divers great mistakes to say no more It is a great fault that they put no difference betwixt the substance of worship and the externall form or order of celebration The substance of worship in that stinted form of prayer is That we call upon God in the mediation of Jesus Christ according to his will Is this the devise of Antichrist because the form of words was taken out of the masse-book Suppose a minister of the Gospel should borrow some expressions or phrases of speech from heathen authours is his sermon forthwith the invention or devise of an heathen It is as far wide that they say Not onely the form of it taken from the church of Antichrist but surely the matter also For the matter of our Liturgie is the reading of the scriptures in a known tongue the calling upon God in the mediation of Jesus Christ and not upon angels or saints departed for the living and not for the dead the right administration of the sacraments for substance and singing of psalmes are these the devises of Antichrist Is the administration of the Lords supper in both kinds in remembrance of Christs death and passion who by one oblation of himself once offered hath made a full perfect and sufficient oblation and satisfaction for the sins of the whole world is this taken from the church of Antichrist These imputations are not so grosse as their reasons weak upon which they are built If our stinted Liturgy be the devise of Antichrist because it is not prescribed by the apostles or recorded in scripture then every stinted Liturgie must fall under the same censure for none other is prescribed in scripture or recorded by the apostles And so either every stinted Liturgie is part of that mystery of iniquitie which began to work in the apostles dayes or our Liturgy is not Antichristian because it was not prescribed or used in the primitive churches planted by the apostles If it was received by little and little till at last it came to be completely framed then the first beginning of it was no more from Antichrist then was the beginning of other Liturgies Antichrist sitteth in the Temple of God and antichristianisme is a filthy and lothsome leprosie which by degrees did infect the pure worship of God If therefore our Liturgie was sowred in after-times with that old leaven it might be pure and free in its first originall Is it for matter taken from the church of Antichrist
speaketh of the actuall execution of this power and not of the power it self which onely belongeth to the governours And if the church be the Christian Presbytery as it exerciseth discipline and not the multitude of the faithfull then is this text in vain alledged to proove all power Ecclesiasticall to be originally and by way of execution in the community of the faithfull then the power of hearing examining determining and censuring doth primarily belong unto the Presbytery and not unto the faithfull in common God is the God of order and not of confusion But if the hearing and determining of all causes which may fall out in a society consisting of three or four six or eight ten or twenty thousand persons for so many may be in one society must be referred to the whole community and that upon the Lords day to be joyned with the administration of the word sacraments almes and the rest yea in these cases to go before the other parts of worship lest the holy things of God be polluted by notorious obstinate offenders disorder and confusion cannot be avoyded When shall controversies be decided How shall the community have sufficient intelligence of the state and quality of matters Either businesses must be determined rashly or infinitely protracted before they can be heard of every man and they agreed together In so great a multitude it cannot be conceived how things should be done seasonably moderately in order without partiality and dissension where every one may walk according to his own rule and no man to be guided or directed by another but as pleaseth himself And if spirituall power originaliter executivè be given to every member of and to the whole community of the faithfull then is every member in some sort a ruler and governour And if we search into the records of the church we shall find none example either in the holy scriptures or the histories of the ancient church where the universall multitude of the faithfull none directing or governing the action did lawfully proceed in the determination of spirituall matters of this kind In the old testament not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is rendred Synagoga but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is translated Ecclesia signifieth an assembly of princes and elders of the people and so of prophets likewise for when the words are generall to note any assembly of men met together whether civil or sacred it is not strange if the congregation of princes nobles elders and prophets assembled be known by the same name In the new Testament the word church is sometimes an assembly or company howsoever gathered together but ordinarily it noteth a society of faithfull Christians as all and every siant are called saints But as the Apostle when he doth grievously reprehend the Corinthians that they had not brought the knowledge of their contentions to the saints he understandeth not the promiscuous multitude but some speciall or chief amongst them So by the church which noteth a multitude or society of believers we must understand some and the chief of the church a church in a church For when it commonly signifyeth a multitude with relation to religion the church-governours set over the flock by Christ assembled to heare and determine matters that may fall out amongst the faithfull is not unfitly nor obscurely called the church And those things are rightly said to be brought to the church which are brought to them that guide the church by the authority and appointment of Christ As the body is said to see when the eyes alone see so the church is said to heare that which they onely do heare who are the eares of the church Not that the guides are substitutes of the multitude in that respect for the eye is not the deputy of the hand or foot but that the power which they have received they have received it from Christ for the whole body and must execute it to the good and profit of the whole They are the stewards deputies ministers of Christ but for the whole body and every member thereof From all this it is apparent that the word church in this text of scripture cannot be taken as it is commonly in other passages of the new Testament For in other texts it noteth the multitude of believers without distinction of sex age or condition but here women and children are excluded as regularly uncapable of that power here spoken of In other places the church signifyeth a multitude of believers saints faithfull or disciples as they are distinguished from their officers and guides which are set as stewards in the Lords family and officers in his corporation but here the officers of the church are necessarily included If the word must be interpreted according to the circumstances of the text and the matter intreated of the matter here insisted upon is no where else touched in all the new Testament for here and no where else is a rule left by Christ how offenders are to be dealt withall and by whom the sentence is to be determined and if the matter be peculiar it is no marvell if the words be taken in a sense restrained The Syriack interpreter useth three words to expresse the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synagogue or Assembly which is used for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the old Testament and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new But Matth. 10. 17. he translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Tremellius rendreth in Concilia Boderian in domum judiciorum De Dieu in domum judicum For as among the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so among the Syrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 25. 23. The second word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregatio Acts 19. 32 39 40. and is used in the old Testament for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it signifieth the assembly of Judges Psal 82. 1. and in the new for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 5. 27. and 6. 12. and 23. 1 20 28. In other passages they translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 16. 18. 18. 17. Acts 2. 47. 5. 11. 8. 1 3. 9. 31. Rom. 16. 1 4 5 c. which they use for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 7. 8. 74. 2. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 22. 26 27. 35. 12. 40. 10. 89. 6. 149. 1. The Arabick Interpreter useth foure words in the new Testament First of all Gamhon Acts 19. 31 39. which in the old Testament they use for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 35. 18. 74. 2. Psal 1. 5. 82. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and not to give that honour unto Jesus Christ or to give it unto any other is a breach of the first commandment It is true that inward and outward worship both when they are both of one nature or kind are required in the first precept as if I must pray unto God in the mediation of Jesus Christ or pray unto Jesus Christ mine onely Saviour I may kneel or prostrate my self or bow my body in the exercise of religion and these actions must be referred to the same commandment It is also true that the second commandment reacheth to the heart and requireth that we rightly conceive of allow approve and affect the ordinances of instituted worship appointed of God as well as exercise and maintein it but seeing the worship it self commanded is instituted it is also outward Besides there be some things of mere nstitution which pertein to the third and fourth commandments as the institution and observation of the seventh day from the creation in time of the Law and of the first day in the week in time of the Gospel M r Jacob himself saith The fourth commandment in the word Sabbath setteth down one particular even the ordinary seventh day of rest but understandeth all holy dayes instituted of God that they are likewise to be sanctified By his own confession then all instituted doctrines and ordinances are not referred to the second commandment The just and true generall matter of the second commandment is a free and voluntary institution or matter instituted onely or specially in the exercise of Gods worship wherein it hath no way any necessary use of it self This is the generall matter or full extent of the second commandment even in the mind and purpose of God himself the authour of it And it is likewise the just and full definition of Gods instituted worship in generall that is whether true or false This is obscure and doubtfull If the meaning be that all instituted or positive worship of God which carrieth the Lords stamp and approbation must be referred to this commandment and that all worship devised by men for nature use and end one with the worship instituted of God is a breach of the second commandment it will be granted freely and might have been delivered plainly But if the meaning be that all free and voluntary institutions whatsoever must be referred to the second commandment if of God as just and allowable if of men as sinfull it hath no ground of truth or probability For many free institutions cannot be referred to the second commandment and concerning the instituted worship of God God hath left many things undetermined wherein the church may take order and give direction without sinne unto what commandment soever in generall the things may be referred The Lord forbidding to bow down unto or serve an image doth therein forbid all approbation liking or reverence though never so small shewed towards any institutions and inventions of men set up in the room of or matched with the Lords own instituted worship But an invention for nature and use one with the true worship of God and an institution in the exercise of religion are not one and the same There ought to be very clear and plain proof in Gods word to warrant every visible church if the members thereof desire to have comfort to their own souls because this is even the first and weightiest matter in religion that can concern us viz. to be assured that we are in a true visible and ministeriall church of Christ For out of a true visible church ordinarily there is no salvation and by a true visible church and not otherwise ordinarily we come to learn the way of life Therefore above all things it is necessary that every Christian do rightly discern of the divers kinds of outward ordinances in this behalf chiefly of visible churches and withall to understand which kind or form thereof is the true visible church of Christ or kingdome of heaven upon earth which is the onely way and in it the onely truth ordinarily leading to eternall life hereafter For the true visible church of Christ is but onely one questionlesse in nature form and constitution There are expresse and pregnant texts of scripture which shew what is the true visible church of God whereunto Christians may and ought to joyn themselves in holy fellowship in the ordinances of worship As where the covenant of God is there is the people of God and the visible church For communication and receiving the tables of the covenant is a certain signe of a people in covenant For what is it to be the flock sheep or people of God but to be in covenant with God to be the church of God The word maketh disciples to Christ and the word given to a people is Gods covenanting with them and the peoples receiving this word and professing their faith unto God is their taking God to be their God Those assemblies which have Christ for their Head and the same also for their foundation are the true visible churches of Christ It is simply necessary that the assemblies be laid upon Christ the foundation by faith which being done the remaining of what is forbidden or the want of what is commanded cannot put the assembly from the title and right of a church For Christ is the foundation and head-corner-stone of the church The form is coming unto Christ and being builded upon him by faith the matter is the people united and knit unto Christ and so one unto another Now where the matter and form of a church is there is a church Every society or assembly professing the intâ—re and true faith of Christ and worshipping God with an holy worship joyning together in prayer and thanksgiving enjoying the right use of the sacraments and keeping the unity of the Spirit in the bond of peace is the true church of Christ The Gospel may be preached to Infidels some supernaturall truths may be professed by hereticks the use of the sacraments may be in adulterate churches but the intire profession of all fundamentall articles of faith to be believed and main precepts and morall laws for practice to be acknowledged the dwelling of the truth amongst men and the right use of the sacraments which is ever joyned with true doctrine and to be esteemed by it is proper to them that be in covenant with God The laws and statutes which God gave to Israel was the honour and ornament of that nation a testimony that the Lord had separated them from all other people even the Gentiles themselves being judges This is your wisedome and your understanding in the sight of the people He gave his law unto Jacob his statutes and ordinances unto Israel Thou gavest them right judgements and true laws ordinances and good commandments Who received the lively oracles to give unto us They have Moses and the Prophets Sound doctrine
cannot be performed Particular duties affirmative against a generall negative commandment must have expresse warrant by way of prerogative and derogation from the generall commandment wherein we must not go one jot beyond signed commission Thus Abraham was commanded to offer up his son Isaac which otherwise had been against the sixth commandment Thus the sacraments are commanded to the church which for the church to devise of her self is against the second commandment and therefore it is unlawfull to institute other sacraments then God hath appointed or adde sacramentall signes to them which the Lord hath instituted But to affirm the same of devised words in prayer preaching administration of the sacraments and reading of the scriptures sc that they were instituted of God by particular warrant and by speciall prerogative and derogation would be exceeding strange Signes religious then are of two sorts 1. Vocall if they may be called signes metaphysicall under which I comprehend naturall gestures as they are expressions of the inward affection and these are not simply forbidden or commanded in the second commandment nor do simply pertein to the second commandment but to the precept rather which requireth the inward affection it self 2. Reall and such as in common nature use and end be one with the positive ordinances of God and these are the images forbidden in the second precept And seeing for the affirmative part positive worship as it is to be approved mainteined and exercised purely according to the institution is the object of that commandment it seemeth that prayer as it is directed unto God onely in the mediation of Jesus whether inward or outward conceived in heart or declared by word or gesture cannot be referred as a branch of positive worship to the second commandment When men pray to idols or saints departed inwardly or outwardly they sinne against the first commandment If with carnall imaginations before an image they break the second if lightly vainly irreverently with the lips alone they sinne against the third But the method words or phrase of speech as such is neither condemned in the second commandment nor doth belong unto it Mens inventions in Gods worship are forbidden in the second commandment But stinted prayer is the invention of man never instituted nor approved of Christ in his Testament Must this go for currant without limitation proof or explication That all inventions of men in Gods worship are forbidden in the second commandment What then shall we say to all devised words and phrases used in Gods service What to all set forms of catechismes studied sermons interpretations of the scriptures the contents of chapters the titles of sundry books of scripture What to the divisions of thē into sections chapters and verses the interlineary glosses divers readings marginall references the reading of one part this week another the next What of the building and ordering of synagogues for the sanctification of the sabbaths the fashion of gathering for the repair of the temple in Joash his time the swearing to the covenant under Asia the ordination of holy feasts and fasts upon occasion What of the forms and gestures used in oathes of conceived prayer it self of set forms of worship studied before and kept in memory as some distinguish in the same form and with like truth we may argue against them mens inventions in the worship of God are forbidden by the second commandment But set forms of catechismes studied sermons interpretations of the scripture c. are mens inventions The conclusion that followeth from these premisses is evidently false therefore some one of them if not both is false also For of truth nothing but truth can follow And what they can answer to the premisses of this latter argument the same will be sufficient to overthrow the other Catechizing is Gods ordinance but this or that form of catechisme in respect of method and phrase of speech is the collection and composition of man Reading the scripture is allowed of God but the division of the law into fiftie three or fiftie foure greater sections and the subdivision of these into lesser sections the partitions of severall books into chapters and the division of them into verses the appointing of this or that portion of the law the prophets and the evangelists to be read ordinarily upon this or that day is the invention or devise of man Preaching is commanded of God so is the interpretation of the scripture but the phrase and method of sermons is of men The matter of scripture is the immediate truth of God but the words and phrases which are as vessels to convey this truth unto us I speak of translations not of the originall text are humane and not of God by immediate inspiration God commandeth us to call upon his name both in publick and private but the words wherein we expresse our desires are our own both in conceived and stinted prayer These are humane in respect of the word and form Divine in respect of the matter And here it must be observed that positive worship or means for these two in this sense are all one opposed to humane inventions is that which must be warranted by particular institution and not by the light of reason according to the generall rules of scripture As for example the sacraments are positive worship or means of worship and they have particular expresse institution but the form or manner of administration as it respecteth decency order and edification is not positive worship or means thereof in the sense before mentioned and therein it sufficeth if all things be done according to the generall rules of scripture the light of reason directing in particulars what is decent and to edification So then devised worship is unlawfull but it is lawfull to worship God in a form of words devised for the form is not worship but the prayer tendred in that form Mens inventions in Gods worship that be of the same nature and use with true worship or means of worship ordained of God be unlawfull but method order phrase of speech devised by man was never judged an invention unlawfull Book-prayer in an image or similitude of spirituall prayer which indeed it is not and the book as idoles supplyeth the place of the world and spirit The accusation is grievous but if we crave a reason thereof we shall find them as farre to seek as forward to accuse Is it onely a similitude of prayer because it hath onely the externall form of prayer but wanteth the soul and life thereof They might easily answer themselves As it is penned or printed it hath onely the externall form and so it is not properly a prayer but as it is rehearsed with understanding affiance of heart and fervency it hath the true and whole nature of prayer And by what reason can a book-prayer be called an image of true prayer which will not agree to prayer first conceived and then uttered For
at this day wherein we may observe those that follow to have done more then track the steps of them that have gone before them and this without rebuke In prayer a minister may use the gifts of others to furnish himself with method words matter and arguments and utter his meditations as upon meditation he hath digested them by such helps yea he may use those very expressions and forms which others have used before him when they be more fit and moving then of himself he could reach unto In singing psalmes though the minister be able to turn them into more grave solid exact metre then usuall and nearer to the originall yet it is not denied but he may make use of other mens gifts inferiour to his own In reading the scripture in a prescribed translation which is a part of Gods publick worship whose gifts doth the minister make use of what ministeriall gift is exercised or manifested therein Every child of twelve or thirteen yeares old in respect of the outward act is as well able to reade a chapter as the stinted Liturgie They answer that Between publick reading of scriptures and publick reading of prayers there be two differences First the publick reading of the scripture is Gods ordinance but stinted prayers have not warrant from the word Secondly reading of the scriptures in the publick assembly simply considered in it self is not the proper work of the minister But this later is not to the purpose For we speak of reading the scriptures as it is done by a minister in the publick assembly and in the solemn worship of God be it when he readeth his text being a shorter or larger portion of holy writ The first is a flat contradiction to the reason it self and a plain confession that it is of no worth For when they say Reading the scripture is Gods ordinance wherein the minister useth anothers gifts and not his own but the introducing of new forms by mens devise and appointment is not warranted do they not confesse that this is no just exception against stinted prayer because it should condemn the ordinance of God no lesse then it and that stinted prayer is not unlawfull because a minister in reading it doth make use of another mans gifts but because it is unwarrantable which is the matter to be proved and importeth a confession that it is not proved by this reason but rather overthrown For if they restrain the proposition thus That stinted form of prayer is unlawfull wherein the minister maketh use of another mans gifts not of his own the reason consisteth all of particulars beggeth onely but concludeth nothing If the proposition be generall That is not an ordinance of God in the use whereof a minister exerciseth other mens gifts and not his own the exception here annexed is directly crosse thereunto for the publick reading of the scriptures is Gods ordinance But seeing this is a matter so much insisted upon That a stinted form of Liturgie is not warranted and so unlawfull let us consider a little how many wayes a thing may be warranted and in what sense the proposition holdeth true What is not warranted that is unlawfull A thing is warranted in the worship of God three wayes First by the light of nature and reason according to the generall rules of scripture and so time place method phrase of speech and such like are warranted though nothing be determined particularly thereof in scripture For the scripture commandeth that all things be done in order but it determineth not this or that to be matter of order Thus a stinted Liturgie is warranted Secondly a thing is warranted by necessary consequence when to some particular dutie required this or that particular is necessary or expedient though it be not named and so the translation of the scripture is warranted because is must be read to edification and edifie it cannot unlesse it be understood Thirdly that is warranted which is by speciall institution commanded as a part or substantiall means of worship which should be unlawfull if it was not particularly instituted as being contrary to the second commandment And seeing the word is thus diversly used in different matters unlesse it be wisely distinguished a man shall build false conclusions upon true principles if truly applied and sooner entangle himself then confute his adversary as it fareth with our brethren in this case For taking the word warranted in the strictest sense when they dispute against a set form or Liturgie as an addition to the word and means of worshipping God by the devises and appointment of men they conclude erroneously For a stinted Liturgie is no substantiall means of worshipping or positive worship for these two are one but onely a matter of order or form of words and method wherein we present our requests to God c. And from the same mistake they ensnare themselves while they teach others to argue upon the same grounds and with like force against singing of psalmes and reading of set translations to wit That they are not warranted of God and that we must be carefull as not to take away from the word any ordinance of God so not to adde to the word as means of worshipping God the devises and appointment of men Out of which snare they can never rid themselves unlesse they take the word warranted in a larger sense and distinguish betwixt the substantiall and necessary means of worship and that which is allowed by consequence onely or doth pertein to the worship of God â—s a matter of order For though singing of psalmes be commanded of God though God allow nay command that the scriptures should be translated as that without which they cannot be read to edification yet the frame of words in singing and the translation it self is the work of men and the words and phrases the devises of men not an ordinance of worship This knot cannot be untyed but it will cut the sinews of the former objection Who seeth not that the imposing of prayers devised by other men upn the churches to be used of all ministers ordinarily for theirs and the churches prayers doth much derogate from the honour fruit and benefit of Christs ascension into heaven and from the love care and bounty that he hath and sheweth continually to his church upon earth giving gifts to men for the work of the ministery and the profit of the churches Eph. 4. 8 13. 1. Cor. 12. 4 5 6. with Matth. 28. 20. Whatsoever derogateth from the honour fruit and benefit of the ascension of Christ that is wicked and unlawfull But to reade prayers out of a book derogateth from the honour fruit and benefit of Christs ascension What is here said of imposing prayers devised by others is alledged against the use of stinted prayers and Liturgie and so must be understood and till the use of a prescript form of prayer or Liturgie be proved unlawfull it will never be found
proved already Why may they not as lawfully command to preach by reading of Homilies as to pray by reading of the Liturgie both which are contrary to the institution of Christ and the holy scriptures The two feet upon which the dumb ministery standeth like Nebuchadnezzars image upon the feet of iron and clay are the book of Common prayer and of Homilies the reading of the former which is the right foot serving them for Prayer and the other for Preaching Which feet if they were smitten as were the other with the stone cut without hands the whole Idole-priesthood would fall and be broken a-pieces as that other image was This objection presupposeth that there is some great affinity betwixt a stinted Liturgie and an idle ministry which is a bare conjecture For in the Primitive church the abettours mainteiners and in part devisers of stinted Liturgies have and for ever shall be renowned in the church of God for their constant continuall and unwearied pains and industry in preaching the Gospel It is a thing notoriously known and confessed that Cyprian Ambrose Chrysostome and Augustine did all of them allow and approve and some of them devise stinted forms of Liturgies and yet who almost for diligence and labour in teaching the people in the wayes of salvation to be compared unto them Of their learning and zeal it is needlesse to say any thing For three of them there is plentifull testimony that they preached every day in the week and yeare at least once or twice without fail Ye heard yesterday Ye shall heare to morrow is common in their tractates and homilies Augustine even to the extremity of his sicknesse preached the word of God in his church cheerfully and boldly with a sound mind and judgement without any intermission at all The like diligence is noted in others who lived before and about those times in all which a stinted Liturgie was in use And generally the Fathers in the primitive church presse the knowledge of the scriptures residence upon his charge diligence in reading meditation prayer and instruction of the people as duties requisite and necessary and by no means to be neglected or omitted of the minister They also exhort the people not onely to heare the word of God but to learn it by heart to instruct and warn one another to sing psalmes conferre religiously begin and end their feasts with solemn prayer reade the scriptures in their houses and discourse thereof one with another for their mutuall profit and edification and to call their families children wives servants friends and neighbours together and to repeat the sermons they heare at church-together after the sermon ended Such exhortations are common and ordinary in them who approved stinted Liturgies Let one of you take in hand the holy book and by the heavenly words having called his neighbours about him let him water and refresh both their minte and his own Being at home we may both before and after meat take the holy books in hand and thereof receive great profit and minister spirituall food unto our souls Gregorie disalloweth that such should attend to singing and modulation of the voice who should apply themselves to the office of preaching Hierome cut short the lessons when whole books were read in order before that so there might he time for preaching Durantus himself misliketh the men that extra modum ordinem orationes multiplicant unde auditores sibi ingratos efficiunt populum Dei potiùs fastidio avertunt quà m alliciunt And Petrus de Aliaco counselleth quòd in Divino officio non tam â—nerosa prolixitas quà m devota integra brevitas servaretur A stinted Liturgie then in it self doth not abbridge nor hinder the liberty of preaching or prayer according to the speciall present occasions nor ought it so to do For when the minister of the Gospel is bound to be instant in season and out of season to teach exhort reprove with all long suffering and patience these necessary and wholesome functions of the holy ministery must not be trust out or hindred And it is not hard to shew the wisedome and moderation of the churches in their prescribed catechismes stinted prayers and exhortations in the administration of the sacraments c. to be such that they have allowed time convenient both for preaching and prayer according as God hath enabled his messengers In these times of this reformation the pains of such whom God stirred up first to preach the Gospel and instruct the people in the wayes of salvation was almost miraculous and yet generally they approved and devised a publick stinted form of Liturgie As for Homilies they were first allowed in the church not to uphold or maintein an ignorant ministery or to supply his defect that should take pains but would not much lesse to shut out preaching but to supply the casuall defect of preaching through the weaknesse and infirmitie of the minister CHAP. V. A stinted form of prayer doth not quench the Spirit THe Spirit of Grace enableth us to pray and maketh requests for us but worketh by means It instructeth us what to ask not in what phrase of speech It stirreth up in us holy desires but giveth not abilitie suddenly and without help to expresse and lay open our hearts in fit method and words significant As the Spirit doth perswade and assure the heart that the scripture is the word of God not witnessing of the letters syllables and words but of the matter and saving truth therein conteined So the Spirit instructeth us to pray by opening our eyes to see our misery and inflaming our hearts with a longing desire of mercy and relief in the mediation of Jesus Christ but it giveth not abilitie evermore to utter and expresse these our desires in fit and decent phrase of speech Abilitie of speech is a common gift of the Spirit which the Lord bestoweth upon good and bad Yea many times gracelesse persons are herein preferred before the most sincere and upright and many an honest heart can cry aloud for mercy who is scarce able to utter one distinct and perfect sentence in fit words and order Let no man except that ministers have better abilities For when the Apostle saith the Spirit is given to help our infirmities who know not how to pray as we ought he speaketh of all beleevers as well others as ministers private prayers as well as publick And whosoever is enabled or provoked to lift up any one sigh or grone unto God or to make apologie for himself in the mediation of Christ in any manner it is by the holy Ghost These things considered I suppose all men will grant 1. That it is lawfull for a man before-hand to meditate on his own particular wants and the necessities of others and that he may more fully understand and more sensibly be affected with them to reade good books which unfold the
as whether we say I baptize or as the Greek church Be thou baptized c. is not of like necessitie neverthelesse we may and do constantly use this form I baptize c. without addition or variation at any time Our argument from these places is this If a set form of blessing thanksgiving salutaion and administration of baptisme be lawfull to be used ordinarily without addition or variation then a stinted form of prayer to be used ordinarily without addition or alteration is not unlawfull But a prescript form of blessing thanksgiving salutation and administration of baptisme to be used ordinarily without addition or alteration is not unlawfull There is apparent difference betwixt prayer and blessing For prayer is expressed from men to God but blessing is pronounced from God to men Prayer may be performed by one equall to another by an inferiour to a superiour yea by a man to himself but blessing is alwayes from the greater to the lesse And Solomon used a different gesture in praying and in blessing the people Let prayer and blessing differ in these and other particulars as many as they please in this they agree that they are both parts or branches of worship And if a stinted form be disallowed in the one it is unlawfull in the other if it be a devise of man to be condemned in the one it cannot be approved in the other And therefore seeing a prescript form of blessing is lawfull a stinted form of prayer is not to be condemned Moses did not prescribe unto the priests a form of words whereunto they must be tyed in blessing of the people but onely gave them a rule of direction according to which they should blesse them For otherwise the priests had sinned whensoever pronouncing the blessing they had used other words And the particle Thus So or In this manner denoteth the form or similitude of the things whereof there is mention c. It is a troublesome thing that these ministers thus urge the letter of the scriptures as if the question were not about their sense and interpretation which they should prove to be for their stinted service c. but the question is whether Moses tyed and stinted the priests to that form of words in blessing the people The like they say of the form of baptisme It sufficeth that these forms of blessing prayer and thanksgiving and administration of baptisme might or may be used though in conscience neither the priests then nor we at this day are necessarily tyed unto them in so many precise words For the lawfull not the necessary use of a prescript form of prayer or Liturgie is now in question which is proved by the places above rehearsed and not gainsaid at all by this answer For if the Saints in former times might pray unto or praise the Lord in a stinted form of words invented by themselves or indited by others as we find they might and did if the preiests might use a stinted form of words in blessing the people whereunto they were not tyed if Christians may salute one another in this stinted form of words Peace be unto you The Lord be with you The Lord blesse thee though they be not tyed thereunto nor can reach every particular comprehended in those short sentences recorded in scripture then a stinted form of prayer or blessing in words invented by themselves or indited by others is lawfull to us for in that particular the ground and reason is common to them and us Apply this answer to the reason That the priest might use that form without variation but was not tyed unto it That we may use the Lords prayer without alteration and the form of baptisme without addition and diminution but are not necessarily obliged to use the very words and syllables precisely and I know not how they should tye the knot faster For is not this in plain terms to confesse That an arbitrarie stinted form is lawfull but not necessary If God had commanded a form it onely had been necessary if God had determined one precise form that onely and none other had been lawfull but seeing he hath commanded none determined none precisely but left us free to use those recorded in scripture or some others in the selfsame or other words a stinted form is apparently warranted of God though not commanded It followeth not that a prescript form devised by man is lawfull because a form prescribed of God is good Moses was a prophet and had an immediate commission from God for what he appointed in the house of God which the imposers of the Liturgie cannot plead Christs ordinance can make the writings of the Apostles a rule of faith can men make another scripture c. A form prescribed and determined by God is not onely lawfull and good but necessary and onely lawfull as it is prescribed which prerogative no form devised or prescribed by man can participate But when God is pleased to give a form for direction onely and neither to command it precisely nor to determine it as the onely allowable for words and syllables in that case this reason is good That seeing the forms set down in scripture may lawfully be used though not prescribed therefore a stinted form is not unlawfull And thus we conclude from these passages of holy writ The stinted forms of blessing prayer thanksgiving and baptizing set down in scripture are lawfull to be used though not prescribed of God as necessary therefore a stinted form of prayer is not unlawfull For that form of words which is neither determined nor commanded of God as necessary but left at liberty to be used or not that is not in point of conscience absolutely more lawfull then another sound and grave If no form of words be determined or commanded any form just and good one as well as another is free in conscience Gods commandment maketh a thing necessary his determination maketh it onely and none other lawfull but a form not tying to the words precisely but given for direction onely doth authorize any other for matter the same and different onely in words or phrase of speech Every stinted form of prayer or blessing c. not prescribed of God or ordained of him is an humane devise though the matter be good and the words be gathered out of the scripture because whatsoever is not from heaven is of men what is not of God by his institution prescribed or appointed that our brethren conclude to be humane But no prescript form of blessing prayer or praise c. is appointed of God and commanded as necessary to be used of all or any man at all times as they confesse and labour to convince Therefore it necessarily followeth That if one godly form of prayer or blessing may constantly be used another for matter the same though different in phrase of
that councel that forbad vulgar psalmes in the service of God and those forms of service which are not antea probata in concilio vcl cum prudentioribus collata lest haply some things against faith either through ignorance or want of consideration should be composed That they never sought a razing of the communion-book but a filing of it after the pattern of that care which former examples set them wherein they thought some things reteined which might well have been spared They have evermore condemned voluntary Separation from the congregations and assemblies or negligent frequenting of those publick prayers They have ordinarily and constantly used the communion-book in their publick administrations and still mainteined unitie peace and love with them who in some particulars have been of another judgement All this is so notoriously known that it is wast labour to produce testimonies herein As for the reading of a stinted form it may be it is not constant in all reformed churches exacted of every minister at all times but that it is not used at all is more then I can credit and if they exact not the use of the same form continually the thing it self they greatly approve If any man desire an instance of their doings let him compare the prayer which Beza constantly used before and after sermon with the Geneva-book of common prayer And if they impose not their forms upon all congregations to be used of necessitie but leave it free to use them or some other in substance one and the same yet this is certain they disallow their opinion who condemn all stinted forms and Liturgies as vain superfluous humane inventions a strange worship and breach of the second commandment CHAP. VIII The people may lawfully be present at those prayers which are put up unto God in a stinted form of words and partake in divine ordinances administred in a stinted Liturgie THe authour of the Letter formerly cited telleth us That against our prayer-book divers men have pleaded after a different manner First some arguments saith he are proper to the Separatists quà tales viz. 1. That it is offered up in a false church 2. With a false ministery 3. In the behalf of the subjects of the kingdome of Antichrist These are properly theirs being the grounds whereupon they make a totall Separation from all the churches in this land as no churches of Christ These I approve not yet note them that you may see upon how different grounds the same position is mainteined by severall persons and that you may be delivered from the prejudice which hindreth many from receiving those truthes because they fear the reproch of Brownisme Secondly there are other grounds which are common to all that plead for the puritie of Christs ordinance and which do not necessarily inferre such Separation but onely serve to shew the unlawfulnesse of that practice and of communicating therein Thus farre the Letter Wherein to let passe other things we may take notice of a twofold Separation from the worship of God amongst us acknowledged the one totall as from a false church false ministery and subjects of the kingdome of Antichrist the other partiall from the stinted Liturgie and ordinances of worship dispensed in a stinted form And this latter onely is approved by this authour but not the former of which we make no question But whereas he saith his grounds upon which he buildeth his last Separation are common to all that plead for the puritie of Christs ordinances therein he is much mistaken For his grounds are one and the very same with the Brownists whereby they condemn all stinted Liturgies acknowledged by no reformed church in the world nor by particular pastours in any church but themselves And if they take not themselves to be the onely pleaders for the purity of Christs ordinances they cannot shew that these reasons have been approved or positions allowed by any pleaders for reformation in any time or age of the church The reasons brought to confirm the unlawfulnesse of communicating in the ordinances of worship amongst us administred in a stinted Liturgie are of two sorts Some condemne all stinted forms and Liturgies devised by men others concern our book of common prayer more particularly as it is charged with sundry faults and corruptions The first as they concern the ministers who make use of a stinted Liturgy have been examined already Now I come to examine them both as they concern the people and therefore lay down this proposition That in case it should be unlawfull in some respects for the minister of the Gospel or governour of the family to reade or pronounce without book a prescript form of prayer devised by another yet no reason can be shewed why it should be unwarrantable for the people child servant wife to be present at such prayers in the congregation or family I speak not of prayer for the matter erroneous and naught but stinted and read For if the matter be faultie the prayer is not good because conceived and if good and pure it is not made evil and hurtfull to the hearers because it is read First what letteth why the hearers heart may not follow a prescript form of words holy and good either in confession of sinnes request or thanksgiving What letteth I say that the hearers hearts may not profitably go with the same both to humble quicken and comfort The people child servant are commanded to examine and prepare themselves before they draw nigh into the presence of the Lord But where are they commanded to look whether the minister or governour do pray by the Spirit immediately or out of his memory in a set form of words conceived beforehand or suggested without premeditation in the same form of words ordinarily with little or no variation unlesse it be upon speciall occasion or in different order method and phrase euery day whether he reade his prayer or pronounce it onely And if God have laid no charge upon their conscience to inquire into these and such like particulars before they joyn in prayer voluntarily to withdraw our selves from the ordinances of worship in these respects what is it but to adde unto his word When things agreeable to the will of God are begged of God every day in the same form of words as the things begged are the same it is not either the stinted form of words or the presenting of requests by reading them upon a book that can make the prayer unprofitable much lesse abomination in respect of him that joyneth If the minister in that case pray coldly or without affection his sinne cannot hinder the blessing of God from the people If the governour be weak in naturall gifts as memory or utterance or spirituall as knowledge c the lawfull use of a stinted form in that case is not denyed by some as a needfull help to supply defect And if the governour to help his weaknesse make use of a stinted form whether
the name of the Father Sonne and holy Ghost it doth not become an unhallowed ordinance if the church shall take order that the minister shall baptize in this and none other form in these and none other words When God calleth a man forth to bear witnesse to the truth he must not draw back but give testimony thereunto But when Christ calleth us to worship him according to his will we must not absent our selves for the sinne of others under pretense of bearing witnesse to that we are not called unto We must not violate the ordinances of the Lord to partake in his ordinances But if the matter of prayer be just holy and good a Christian shall violate no ordinance of Christ by his presence but by his absence It is not enough to prove our vocall prayers to be good because the words be good and expresse good petitions but it is further required that it proceed from ability which the Spirit of God bestoweth on him who uttereth the words to fit his request to the present occasion John 4. 24. 1. Cor. 14. 15 16. 1. Pet. 4. 7. Is it their meaning that he that prayeth acceptably hath abilitie to fit his words according to the present occasion or onely that he discerneth in some measure the words of prayer to fit the time and occasion of the people with whom he prayeth If in the first sense the passages of the scripture cited will not bear them out If in the latter it is nothing against the use of stinted prayer Besides when we speak of joyning with others is it necessary to the acceptance of prayer that he which is the mouth of the rest to God should be able by the guidance of the Spirit to utter request fitting the present occasion and in fitting words Suppose he be destitute of the Spirit or of that measure of the Spirit may not the good and holy requests which he putteth up by the direction and help of others be accepted in behalf of them that pray in the Spirit and poure out their prayers before God in holy affiance To joyn with the people of God in prayer and participation of the sacraments is not a matter arbitrary which may be done or left at pleasure but necessary when God calleth and giveth opportunitie And if God hath promised to heare such prayers and by his blessing some good may be gotten by them a Christian must be well advised how he withdraweth himself least whiles he pleaseth himself too much in some scrupulous conceits he prejudice his soul Prayer is Gods ordinance whereunto all Christians are bound to apply themselves a stinted Liturgie is allowed of God provided it be sound holy and pure both for words and matter And if any sinne be committed in the reading or use thereof a Christian may perform whatsoever office the Lord requireth at his hand as a private or publick person without Separation The reading of service and the tedious length thereof doth even tire attention to more quickening ordinances A stinted Liturgie is so to be moderated that 〈◊〉 ordinance of God may have its fit seaâ—â—â— and the length give place to edification For what ordinances God hath conjoyned they must not be rent asunder nor one so advanced as others be neglected Without controversie their profanenesse is to be condemned who out of a loathing of the holy things of God distaste the length of a Liturgie and cry out of tirednesse when indeed all holy ordinances are distastfull Let us therefore consider a little what time the churches of God have taken and allowed for their publick service and what exercises have been there performed that we may truly judge whether the length of a Liturgie is justly to be taxed or the blame of tirednesse to be laid upon our security and carelesnesse Upon extraordinary occasion on the day of a solemn fast the Levites read in the book of the law one fourth part of the day and another fourth part of the day they confessed and worshipped Their ordinary assemblies for publick worship continued for the space of three houres sc from the third houre untill mid-day and from the ninth houre untill the evening It was not ordinary to begin their assembly in the morning but not to break up untill mid-day was ordinary Herein with prayer and exhortation they had their lectures or sections of the law and prophets so large that to reade them distinctly as without question they were would take up a good space of time And if that very service of God in the Jewish synagogues which our Saviour did approve with the presence of his owne person and preaching had so large portions of the law and the prophets together with many prayers used day by day we must not alledge tirednesse when it is but sloth In the primitive church it may be no certain time is noted how long the assemblies continued we must guesse at the length by that which was done in their solemn assemblies When they met together for the worship and service of God the Fathers prayed before and after the sermon wishing to their hearers eternall blessings and entreating of God the pardon of sins c. The scriptures of the prophets and apostles were read quamdiu hora patitur and after the reading of such portions of scripture followed the Sermon or word of exhortation which failed not on the Lords day Their Sermons or as they are called Tractates Disputations Doctrines Homilies Conferences were confined ordinarily to a certain space or time that they might not alienate or weaken the minds of their hearers Hence are those frequent excuses of longer speech and dayly complaints of the straits of time that they could not finish what was begun or intreat thereof so fully as was expedient It may probably be thought the usuall time they took for the Sermon was the space of an houre or thereabouts Before the sermon they read some portion of the Old and New Testament as did the church of the Jews in their Synagogues out of the Law and the Prophets And the lessons which they read did usually yield texts for the Preachers so that the reading it self of the Law the Psalmes the Epistles Gospels reverently used did not prejudice preaching but further it rather The manner was at the first to reade and interpret whole books before them in order unlesse it were on the feasts of the Nativity Easter Pentecost c. when speciall texts were wont to be chosen for the solemnity of those times But those feasts being past they returned to their accustomed task And beside the ordinary exposition of whole books in order it is observed by some that they read the whole Bible from the beginning to the end within the space of one yeare specially in great congregations which were held every day which custome continued untill the yeare of Christ DCCCVI or thereabouts In those frequent congregations