Smectymnuus redivivus Being an answer to a book, entituled, An humble remonstrance. In which, the original of liturgy episcopacy is discussed, and quæries propounded concerning both. The parity of bishops and presbyters in scripture demonstrated. The occasion of the imparity in antiquity discovered. The disparity of the ancient and our moderne bishops manifested. The antiquity of ruling elders in the church vindicated. The prelaticall church bounded.

SECT. II.

FIrst, the Liturgy of the Church of England (saith he) hath been hitherto esteemed sacred, reverently used by holy Martyrs, daily frequented by devout Protestants, as that which more then once hath been confirmed by the Edicts of religious Princes, and your own Par∣liamentary Acts, &c. And hath it so? whence then proceed these many Additions and Alterations? that have so changed the face and fabrick of the Liturgy, that as Dr. Hall spake once of the pride of England: if our fore-fathers should revive and see their daughters walking in Cheapside with their fannes and farthin∣gales, &c. they would wonder what kinde of creatures they were; and say Nature had forgot her self and brought forth a monster: so if these holy Martyrs that once so reverently used the Liturgy should revive and look for their Letany stampt by Authority of Parliament, they would be amazed, and wonde∣ring say; England had forgotten her self and brought forth, &c. Martyrs? what doe we speak of Martyrs, when we know Sir, that one of your own a Bishops said it in the hearing of many not so long since, but you may well remember it, That the Service of the Church of England was now so drest, that if the Pope should come and see it, he would claime it as his own, but that it is in English?

It is little then to the advantage of your cause, that you tell us, it is translated into other languages; and as little service have they done to the Church of England, who have taught our Pray∣ers to speak Latine again: For if it be their Language chiefly that overthrows the Popes claime, take away that, and what hinders then, but the Pope may say, these are mine?

As for other Translations and the great applause it hath obtained from forraigne Divines, which are the fumes this Remonstrant

venditates; what late dayes have produced we know not; but the great lights of Former ages have been farre from this applau∣ding: we are sure judicious Calvin saith, that in the Liturgy there are sundry Tolerabiles Ineptiae, which we think is no very great applause.

To vindicate this Liturgy from scorne (as he calls it) at home or by your Honours aide to reinforce it upon the Nation, is the work of his Remonstrance, for the effecting whereof he falls into an un∣parallell'd discourse about the Antiquity of Liturgies; we call it unparalleld, because no man that we have seen ever drew the line of Liturgy so high as he hath done.

Concerning which, if by Liturgy this Remonstrant under∣stand an Order observed in Church assemblies of Praying, reading, and expounding the Scriptures, Administring Sacraments, &c: Such a Liturgy we know and doe acknowledge both Iews and Christians have used. But if by Liturgy he understand prescribed and stin∣ted formes of Administration Composed by some particular men in the Church, and imposed upon all the rest (as this he must understand, or else all he saith is nothing) we desire and expect that those formes, which he saith are yet extant, and ready to be produced, might once appeare.

Liturgy of this former sort we finde in Iustine Martyr and Tertullian. But that there were not such stinted Liturgies as this Remonstrant disputes for, appeares by Tertullian, in his Apol. Cap. 30. where he saith the Christians of those times did in their pub∣like assemblies pray sin•• monitore quia de pectore, without any Promp∣ter but their own hearts. And that so it should be, the same Father proves in his Treatise de Oratione: Sunt quae petantar, &c. There are some things to be asked according to the occasions of every man: the lawfull and ordinary prayer (that is the Lords prayer) being laid as a foundation; It is lawfull to build upon that foundation other prayers according to every ones occasions. And to the same purpose St. Austin in his 121. Ep. liberum est; &c. it is free to aske the same things that are desired in the Lords Prayer, aliis atque aliis verbis, sometimes one way and sometimes another: And before this, in that famous place of Iust. Mar. Apo. 2. He, who instructed the peeple, prayed according to his ability. Nor was this liberty in prayer taken away, and set and imposed formes introduced, untill the time that the Arian and Pelagian Heresies did invade the Church, and then because those Hereticks did convey and spread their poyson in their formes of Prayer and Hymnes, the Church thought it convenient to restraine the liberty of making

[ 1] and using publique forms: And first it ordained that none should pray pro Arbitrio, sed semper eaedem preces, that none should use liberty to vary in prayer, but use alwaies the same forme, Conc. Laod. Can. 18. yet this was a forme of his own composing, as appears by another Canon, wherein it was ordered thus: None should use any forme, unlesse he had first conferred Cum fratribus instructioribus: with the more learned of his brethren. Conc. Carth. 3•• Can. 23. and lastly that none should use set prayers, but such as were approved of in a Synode, which was not determined till the yeare 416. Conc. Milev. 2. Can. 12. And had there been any Li∣turgies of Times of the first and most venerable antiquity pro∣ducible, the great admirers of them, and enquirers after them would have presented them to the world ere this.

We know that Bishop Andrewes in his zeale for Liturgies pur∣sued the enquiry after the Iewish Liturgy so far, that he thought he had found it; and one there was which he sent to Cambridge to be translated: but there it was soon discovered to have been made long after the Jewes ceased to be the Church of God; and so himself supprest it, that it never saw the light under a tran∣slation.

We wonder therefore what this Remonstrant meant to affirm so confidently, that part of the forme of prayer which was composed by our blessed Saviour, was borrowed from the formes of prayer former∣ly used by Gods people. An opinion we never met before; indeed, we have read that the Rabbines since the dayes of our Saviour have borrowed some expressions from that Prayer, and from o∣ther Evangelical passages: But we never read till now, that the Lord Christ the wisdome of the Father borrowed from the Wisdome of the Rabines expressions to use in Prayer.

And as much we wonder by what Revelation or Tradition (Scripture being silent in the thing) he knew, that Peter and Iohn, when they went up to the Temple to pray, their Prayer was not of a sudden and extemporary conception, but of a Regular prescription. Sure we are, some as well read in Iewish antiquity, as this Remonstrant shewes himself to be, have told us that the houre of Prayer was the time when the Priest burnt Incense; and the people were at their private prayers without, as appeares Luke 1.9. where we read, that while Zachary the Priest went in to offer Incense, all the people stood with out praying in the time of the Oblation. Which Prayers were so far from being Prescript Formes or Liturgies that they were not vocal but mental Prayers, as Master Meade tells us in his exposition upon the eighth of the Revelations.

And whatever Peter and Iohn did, this we know, that when the Publican and the Pharisee went up to the Temple to pray (as the Apostle did at the houre of prayer) their prayer was not of Regular prescription, but of a present Conception.

But if this Remonstrant be in the right, concerning the Jewish Liturgies, then the Evangelical Church might better have impro∣ved her peace and happinesse, then in composing Models of Invocation and Thanksgiving, when there is one extant and ready to be produ∣ced, that was constantly used by Gods people ever since Moses dayes, and put over to the times of the Gospel, and confirmed by Apostolical practise: or else great is our losse, who are so unhappily depri∣ved of the best improvement, the Church made of her peace and hap∣pinesse in the first 300. years: for rejecting those Liturgies that are confessed by the Learned to bee Spurious: we challenge this Remonstrant to produce any one Liturgie that was the issue of those times. And blessed Constantine was herein as unhappy as wee, who needed not have composed forms of prayer for his Guard to use upon the Lords day, but might and would have taken them out of former Liturgies, if there had been any; And can ye with patience think that any ingenuous Christian should be so transported, as upon such weak and unproved premises to build such a Confident conclusi••n, as this Remonstrant doth? and in that Conclusion forget the state of the controversie, sliding from the question of a prescribed and imposed Liturgy to an arbitrary book of prayer.

In his Rhetorical Encomium of conceived prayer we shall more willingly bear a part with him, then they whose cause he pleads; for had that been in their hearts, which is in this book: to hate, to be guilty of powring water upon the Spirit, and gladly to adde oyle rather: so many learned, able, Conscientious Preachers had not been molested and suspended, for letting the constant flames of their fixed conceptions mount up from the altar of their zealous heart unto the throne of grace: nor had there been so many advantages watched from some stops and seeming soloecismes in some mens prayers, to blaspheme the spirit of Prayer, which though now confest to be so far from being offensive, that they are as plea∣sing Musick in the eares of the Almighty: yet time hath been, when they have sounded as meer Battologies; nay no better then meer Blasphemies in the eares of some Bishops.

And if this conceived prayer be not to be opposed in another, by any man that hath found the true operation of this grace in himself: with that spirit then are those possest, that have not

onely thus raged with their tongues against this way of prayer, but by sealing up the mouthes of Ministers for praying thus in publike, and imposing penances upon private Christians for praying thus in their families: and compelling them to abjure this practise, have endeavoured with raging violence to banish this divine ordinance from our Churches and dwellings, and profest in open Court, it was fitter for Amsterdam then for our Churches.

But howsoever this applause of conceived prayer may seem to be Cordial, yet he makes it but a vantage ground to lift up pub∣like formes of sacred Church Liturgy (as he calls it) the higher, that they may have the greater honour, that by the power of your autho∣rity they be reinforced, which work there would have been no need to call your Honours to, had not Episcopal zeal broke forth into such flames of indignation against conceived prayers, that we have more just cause to implore the propitious aide of the same Authority to re-establish the Liberty of this, then they to re-inforce the necessity of that.

Yet there are two specious Arguments which this Remon∣strant brings to perswade this desired re-inforcement, the Ori∣ginal and Confirmation of our Liturgy.

For the first, he tels your Honours, it was selected out of ancient. Models not Roman but Christian, contrived by the holy Martyrs and Confessors of the blessed reformation of Religion; where we be∣seech your Honours to consider how we may trust these men, who sometimes speaking and writing of the Roman Church, pro∣claime it a true Church of Christ, and yet here Roman and Christi∣an stand in opposition: sometimes they tell men, their Liturgy is wholly taken out of the Romane Missal, onely with some little alteration: and here they would perswade your Honours there is nothing Romane in it. But it is wholly selected out of pure Ancient Models, as the Quintessence of them all. Whereas alas the original of it, is published to the world, in that Proclamation of Edward the sixt.

And though here they please to stile the Composers of it, holy Martyrs and contrivers of the blessed Reformation: yet there are of the Tribe for whom he pleads, not a few that have called them Trai∣tors rather then Martyrs, and Deformers rather then Reformers of our Religion.

[ 2] His other Argument for the Liturgy is taken from that supply of strength it hath received from the recommendation of foure most Re∣ligious Princes, and your own Parliamentary establishments: and more

especially from the Proclamation of King James of famous memory: the validity of which plea, your Honours are best able to judge, and therefore we leave it at your Bar; yet these two things we know: first, that this forme was never established to be so punctu∣ally observed, so rigorously pressed, to the casting out of all that scruple it, or any thing in it (as many of his Majesties Subjects now doe) to the (almost) justling out of the preaching of the Word and Con∣ceived Prayer altogether.

And secondly, as sure we are, that your Honours think neither your own Lawes, nor the Proclamation of that most famous and ever admired Prince, to be as unalterable as the Lawes of the Medes and Persians.

And now having briefly shewed, that Liturgies are not of that antiquity that this Remonstrant pretends, but that conceived prayer was in use in the Church of God before Liturgies, and is justified from their own mouthes, and not to be found fault with by any but a gracelesse man: and having likewise shewed that our Liturgy was taken out of Models, not onely Christian but Romane, and had since the first compiling of it suffered alteration to the worse; and though established by Law, and confirmed by Proclamation, was never intended to the justling out, either of preaching or concei∣ved prayer; these things declared, we humbly crave your Ho∣nours leave to propound these two Queries.

QUERE. I.

Whether it be not fit to consider of the alteration of the pre∣sent Liturgy.

First, because it symbolizeth so much with the Popish Masse, [ 1] as that the Pope himself was willing to have it used, if he might but confirme it.

It was made and composed into this frame, on purpose to [ 2] bring the Papists to our Churches, which we finde to be with so little successe, as that it hath rather brought many of us to them, then any of them to us, and hath lost many of ours from us.

Because many things therein contained are stumbling blocks [ 3] before the feet of many: such as these, the clogging it with Ceremonies, and the often and impertinent reiterating of the Lords Prayer, the ill translation of the Psalmes, and other Scrip∣tures, the many phrases in the very prayers, which are liable to just exception. And whereas the Minister by the Scripture is the peoples mouth to God, this book prescribes Responsories to be said by the people, some of which are unsutable to what the Minister pronounceth, some of them seem to savour of Tautolo∣gy,

some are made to be so essential to the prayer, as that all which the Minister saith, is no prayer without them; as in the Letany.

[ 4] Because it is so much Idolized, as that it is accounted the only worship of God in England, and is now made the upholder of a non-preaching Ministry, and is cryed up to that height, as that some are not ashamed to say; that the wit of men and Angels cannot mend it: and that it is a sufficient discharge of the Mi∣nisters [ 5] duty to read this Book.

There are such multitudes of people, that distaste this book, that unlesse it be altered, there is no hope of any mutual agree∣ment between Gods Ministers and their people.

[ 6] There is such a vast difference between it, and the Liturgies of all other reformed Churches, as that it keepes them at a di∣stance from us, and us from full Communion with them.

QUERE II.

Whether the first reformers of Religion did ever intend the use of a Liturgy further, then to be an help, in the want, or to the weaknesse of a Minister.

[ 1] All other reformed Churches, though they use Liturgies, yet doe no binde their Ministers to the use of them.

[ 2] A Rubrick in King Edwards book left it unto the discretion of the Minister, what and how much to read, when there was a Sermon.

[ 3] The Homilies which are appointed to be read, are left free ei∣ther to be read or not, by preaching Ministers; and why not then theLiturgy? especially considering that the ability to offer up the peoples wants to God in prayer is part of the Ministerial office, as well as preaching. And if it can be thought no lesse then sa∣criledge to rob the people of the Ministers gift in preaching, and to tye them to Homilies, it can be no lesse, to deprive them of their gift in prayer.

The ground of the first binding of it upon all to use, was not [ 4] to tye godly men from exercising their gift in prayer; but the old Popish Priests, that by a seeming returne to our Religion did through indulgence retaine their places, from returning to the old Masse.

That which makes many refuse to be present at our Church service, is not onely the Liturgy it self, but the imposing of it upon Ministers. And we finde no way to recover our people to a stinted prayer, but by leaving it free to use or not to use.

If it be objected, that this will breed divisions and disturban∣ces

in Churches, unlesse there be a uniformity, and that there are many unable.

It hath not bred any disturbance in other reformed Churches.

Why should the free liberty of using or not using a Liturgy, [ 2] breed more confusion then the free liberty of reading or not rea∣ding Homilies? especially when Ministers shall teach people, not to condemne one another in things indifferent.

If there be a care taken in those that have the power to make [ 3] Ministers, to choose men gifted as well for prayer as preaching, there cannot be conceived how any inconvenience should fol∣low. Or if afterwards it should appeare, that any Minister should prove insufficient to discharge the duty of prayer in a conceived way, it may be imposed on him as a punishment, to use set forms and no other. But why any Minister that hath the gift of prayer, in an abundant measure, as well as of preaching, should be hin∣dered from exercising his gift well, because another useth it ill, is a new Divinity never heard of in Gods Church, till Bishop Wrens dayes, who forbad all use of conceived prayer in the Church.

Notes

• Liturgie.
• Pag. 10.
• a

  Ad hoc ma••o∣rum devoluta est Ecclesia Dei & sponsa Chri∣sti, ut haeretico∣rum exempla Sectentur, & ad celebranda Sacramenta coelestia, discipli∣nam, Lux mu∣tuetur de tene∣bris, & id fa∣ciant christiani quod Antichristi faciunt. Cypr. Ep. 74.
• Pag. 13.
• Just. Mar. Apost. 2.
• Tert. Ap. ad. Gen. c. 39.
• Just. Mar. Apost. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Concil. Laod. Can. 18.
• Conc. Carth. 3. Can. 23. Anno 397.
• Conc. Milev. 2. Can. 12. An. 416.
• Pag. 10.
• Pag. 11.
• Pag. 18.
• Pag. 11.
• Euseb. de vit. Con. li. 4. Cap. 18.
• Pag. 11.
• Pag. 12.
• Pag. 12.
• Pag. 13.
• D. Corbet. M. Nevel.
• Pag. 13.
• Pag. 13.
• Abbot against Church-for∣sakers.
• Ob••
• Ans.