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A30261
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Some of the differences and alterations in the present Common-prayer-book, from the book established by law, in quinto & sexto, Edw. 6. and 1 Eliz
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Burges, Cornelius, 1589?-1665.
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1660
(1660)
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Wing B5686; ESTC R215068
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4,797
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8
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Some of the DIFFERENCES and ALTERATIONS In the Present Common-Prayer-Book FROM The BOOK established by LAW in quinto sexto Edw. 6. and 1 Eliz. The Kalendar THere are sundry Saints daies although in black Letters not found in the Books of 5.6 Edw. 6. or 1. Eliz. to the number of 50. and moe Which however it may seem a small matter yet Time may turn them into Red Letters and so claim observance of them For Dr Cousens in his Kalendar which he calls the Kalendar of the Church in his Book of Devotions hath put one of them already viz. St Barnabies Day into Red which however the Epistle and Gospel for that day and for the Conversion of S. Paul be extant in the Service Book yet in 2. Edw. 6. and in 5.6 Edw. 6. those Dayes were expunged out of the Catalogue of Holy Daies On Aug. 7. The name of Jesus is put in for an old Holy-day which however used in times of Popery but under a more gentle Title a Feâ— even in 2. as well as in 5.6 Edw. 6. and 1. Eliz. it was expelled Howbeit Dr Cousens in his fore-mentioned Devotions hath already set down proper Lessons for that day viz. Mat. 1. and Philip. 2. which sheweth how desirous some are to keep an Holy-day to a Name The Order for Proper Lessons On Whitsunday 1 Eliz. the first Lesson at Even Prayer was Deut. 18. now that is thrust out and Wisd 1. crept into the room And if we look into the Lessons for Holy-daies we shall find many Chapters of the Canonical Scripture laid aside and Apocryphal Chapters ordered to be read See some instances in the Margent â—alendar The New â—en 46. Wisd 5. â—en 47. Wisd 6. â—xod 12. Wisd 9. â—xod 13. Wisd 12. â—um 33. Wisd 19. â—b 31. Ecclus. 15. â—b 32. Ecclus. 19. â—ccles 10. Ecclus. 21. â—ccles 11. Ecclus. 23. â—zek 3. Ecclus. 25. â—zek 6. Ecclus. 29. â—ic 7. Ecclus. 35. â—aum 1. Ecclus. 38. â—ech 7. Ecclus. 39. â—ech 8. Ecclus. 44. â—udg 14. Ecclus. 51. â—sa 60. Wisd 1. at the Letter C. There are sundry other Lessons altered which I here omit It is true the Stat. of 1 Eliz. alloweth one alteration or addition of certain Lessons to be used on every Sunday in the year but after mention of some by name it addeth And none other or otherwise Also in the present Kalendars there are four Chapters of Joshua left out that were in the Kalendars of 5. and 6. Edw. 6. And on Octob. 13. Judith 15 16. are appointed now to be read but no such thing in 5 6. Edw. 6. Which deserves consideration seeing so many Canonical Chapters of use are not at all appointed to be read in publike The Rubricks The first Page of the present Books appoint Ministers to use such Ornaments as were of use in 2. Edw. 6. not declaring what those be The Book established in 5.6 Edw. 6. hath no such order The Book of Canons Can. 24. enjoyneth other Ornaments Hereby Ministers must break that Canon or the present Rubrick which the 14th Canon requireth all to observe So that the 14th Canon and the 24th contradict each other And neither those Canons nor that Rubrick nor this Book are established by Law After the Communion there are in all Service-Books of 5 6. Edw. 6. seven Rubricks Which number remaineth but the Third is divided into two and the fourth wholly lost In which fourth the Compilers have solidly and excellently declared in what sense they intended Kneeling at the Communion The loss whereof hath occasioned much stumbling and offence yea much trouble and persecution That Rubrick was this Although no Order can be so perfectly devised but it may be of some either for their Ignorance and Infirmity or else of Malice and Obstinacy misconstrued depraved or interpreted in a wrong part yet because brotherly Charity willeth that so much as conveniently may be Offences should be taken away therefore we willing to do the same Whereas it is Ordained in the Book of Common-Prayer in the Administration of the Lords Supper that the Communicants kneeling should receive the Holy Communion which thing being well meant for a signification of the humble and grateful acknowledging of the benefits of Christ given unto the Worthy Receiver and to avoid the profanation and disorder which about the Holy Communion might else ensue Lest yet the same Kneeling might be thought or taken otherwise we do declare that it is not meant thereby that any Adoration is done or ought to be done either unto the Sacramental Bread and Wine there bodily received or unto any real and essential Presence there being of Christs natural flesh and blood For as concerning the Sacramental Bread and Wine they remain still in their very natural Substances and therefore may not be adored for that were Idolatry to be abhorred of all faithful Christians And as concerning the natural Body and Bloud of our Saviour Christ they are in Heaven and not here for it is contrary to the truth of Christs true natural Body to be in moe places than one at one time The Body of the Book it self There is a whole Prayer now left out at the end of the Letany which was extant in the Books of 5.6 Edw. 6. to be used in times of Dearth or Famine which was this O God merciful Father which in the time of Heliseus the Prophet dâ—dst suddenly turn in Samaria great scarcity and dearth into plenty and cheapness and extream famine into abundance of victual have pity upon us that now be punished for our sins with like adversity Encrease the fruits of the Earth by thy heavenly benediction and grant that we receiving thy bountiful liberality may use the same to thy glory our comfort and relief of our needy Neighbours through Jesu Christ our Lord Amen Moreover there are sundry Prayers some before some in King James his time put into the present Leiturgie as also some things into the Catechism which are not confirmed by Parliament Which Additions although useful being not legally ratified hath imboldened some to make alterations at their pleasure For instance The Prayer for the Queen and Royal Family before the year 1627. began thus Almighty God which hast promised to be a Father of thine elect and of their seed but now thus Almighty God the fountain of all goodness Which change was a great Presumption and may seem to imply an exclusion of the Royal Stem out of the number of Gods Elect. This alteration was first made in the Books appointed to be used about that time at publick Fasts and thence was stollen into the Book of Common Prayer Of which no reason can be discovered unless this that the word Elect distasted the favourers of Popish Arminianism Likewise the reading Psalms now thrust into the Common Prayer Books pretended to be established by Law were no part thereof in 5.6 Edw. 6. or in 1. Eliz. For neither of the Books then printed in Folio for publick use in
Churches had the Psalms in them but only a direction what Psalms should every day be read which were accordingly read out of the Bibles then used in Churches It is therefore very hard and unreasonable to continue that Translation and to enjoyn and tie men to read those abused Psalms as now they stand in that Book And it is a great wrong to the people that Version being very defective and corrupt Take some instances wherein that differs from the Kings last authorized Translation now only allowed to be read in Churches as also from the Original it self Psal â—transt â—amonâ—ok 28.9 The Lord is my strength In the new thus The Lord is their strength ver 8. 37.38 Keep innocency and take heed to the thing that is right In the new Mark the perfect man and behold the just ver 37. 58.8 So let indignation vex them as a thing that is raw In the new He taketh them away as with a whirlewind both living and in his wrath ver 9. 68.6 Maketh men to be of one mind in an house In the new Setteth the solitary in families 105.28 They were not obedient In the new They rebelled not against his word 107.40 Though he suffer them to be evil intreated In the new He poureth contempt upon Princes 125.3 The rod of the wicked cometh not In the new the rod of the wicked resteth not upon the lot of the righteous In Psal 14. there are three whole Verses which are not in the Original nor in the revised Translation nor in the Greek 72. but only in the Popish vulgar Bibles To excuse it by saying All those Verses are found together in Rom. 3. is a fig-leaf For the Apostle never meant to produce all those words as taken out of one place but only to collect out of several Texts of the Old Testament sundry testimonies to prove all men to be sinners Accordingly he took three Verses out of Psal 14. one out of Psal 140. another out of Psal 10. another out of Isa 59. All which the Old Translators unadvisedly thrust into the 14. Psalm as parts of that one Scripture I forbear to mention other Psalms wherein sometimes words sometimes whole verses are left out and much of the rest is very improperly and impertinently translated which in the Leiturgy provided for Scotland was redressed yet the Book for sundry other defects impertinencies and redundances was refused This makes sport for Papists and Atheists to find how much our Translations publickly used do enterfere and jar and how corrupt some of them be Thus of the differences between the old Common-Prayer-Books confirmed by Law and the present Common-Prayer-Books so much magnified and adored not only by the common sort but by too many of those who pretend to learning and skill in the Publick Offices of the Church of England but abuse the people yea Magistracy and God himself therein For still the Preface of the Book runs thus That nothing is enjoyned to be read but that which is the pure word of God or that which is evidently grounded thereupon which as our bold Masters have ordered the matter is false and a meer cheat put upon the people of God Having thus given a taste of the differences between the Old and New Books I hold it needful to shew how unsafe it might be hereupon to conclude no more but this Then let the present Book of Common-Prayer be compared with the old that was established and be reformed by it For even in the Book that was established by Parliament there are sundry incongruous and uncomely expressions and some gross mistakes of the Scripture it self especially in the Translations of the Epistles and Gospels Which Translation used in the Book of Common-Prayer is as antient as the 35. of Hen. 8. and used first in private Primmars being translated out of the Mass-Books and other Offices of the Romish Church for want of a better Translation in the Reign of Edward the sixth For Example When men be drunk â—rans-Gosp on 2 Sund. after Epiph. Epist on 4 Sund. in Lent But in the new When men have well drunk Mount Sinai is Agar in Arabia and bordereth upon the City which is now called Jerusalem a gross mistake both of Scripture and Topography The new Translation therefore renders it thus This Hagar is mount Sinai in Arabia and answereth to Hierusalem which now is He saith not Mount Sinai is Agar for that is not so But Hagar is mount Sinai that is a representation or figure of it Nor doth the Apostle say that mount Sinai in Arabia bordered upon Hierusalem For that is false Arabia being many hundred miles distant from Hierusalem And the Mount whereof St. Paul speaks was a type of it not bordering on it He was found in his apparel as a man Epist on Palm-Sunday In the new He was found in fashion as a man The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports not apparel but the form or figure which includeth the real substance and true nature of the thing whereof it is a form Which is Father of all that is called father in heaven and in earth Epist on 16 Sun after Trin. Then the Father must needs be Father to himself The new Translation therefore renders it Of whom the whole family of heaven and earth is named So the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Much more might be added not only against the present unestablished Leiturgy but against that which was confirmed But this shall suffice For my intention neither is nor ever was to destroy or cast off all Forms but only to shew some grounds of exception against this And seeing this is so much cried up that the most place all their Devotion and Religion in it and come little short of the Israelites in abusing of the brazen Serpent which by Gods own command was erected in the Wilderness Authority may consider whether it be not honourable safe and necessary to deal with both Books as Hezekiah did with that Idolized Serpent and carefully to provide a better in the room as that good King did in reforming the whole Publike Service of God there being now far better means and fairer opportunities of so doing than in the times of compiling the Ancient Leiturgy by those Reverend and Renowned Bishops and Martyrs that did compose it ROM 10.22 Happy is he that condemneth not himself in that thing which he alloweth FINIS