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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	find_v	scripture_n	write_v	2,616	5	5.3798	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55574	Common-prayer-book no divine service, or, XXVIII reasons against forming and imposing any humane liturgies or Common-prayer-books, and the main objections to the contrary, answered also, the English Common-prayer-book anatomized, likewise twelve arguments against diocesan and lord-bishops, with the main objections answered, and the great disparity between them, and Timothy and Titus, shewed / by Vavasor Powell.	Powell, Vavasor, 1617-1670.	1661 (1661)	Wing P3084; ESTC R40660	35,918	54

a proof But put the case that Christ had left his approbation of Scriptural forms which are Divine that therefore he gave his approbation of meer humane forms This is like the Papists pleading from written Truths to unwritten Verities But further suppose all that the Objection supposes that Christ did approve of such Forms yet where do you finde that Christ did impose such or give authority to any sort of men to impose such Object 7. But Christ used the same words thrice in Prayer Answ See the Answer to the fourth Objection Obj. 8. But Christ did use a Hymn Ans If by a Hymn be understood one of the Psalms of Scripture why might not Christ and his Disciples use it the Psalms being in Metre and then in use among the Jews but others understand by an Hymn On Col. 3.16 an extempore Song as divers Interpreters make that distinction between Hymns and Psaelms and Spiritual Songs others understand by a Hymn no more than praising God As the same word is used Heb. 2.12 as the word is taken and that may serve for an answer to the other Objection That the Apostles commanded it Obj. 9. If it be lawful to use a form in preaching then in prayer but the former is 〈◊〉 Ergo the latter Answ When it can be proved that it is lawful for any Preacher to write all his Sermon verbatim then preach or rather read it so without addition substraction or alteration and afterwards print it and impose it upon others then I shall grant it to bee lawful to make such forms and read them instead of preaching Obj. 10. Because it was the practice of the Churches in Scripture-times and downwards to have such Liturgies Ans The Bishops said so and sought to prove it as Bishop Andrews pursued in his inquiry so hard after Lituagies that he thought he had gotten a Jewish one which he sent to Cambridge to translate but it was there soon discovered to be one made long after the Jews ceased to be a Church See Smect and so he himself supprest it and had there been any such in our Saviours or his Apostles time doubtless we should have found some mention of it in the Scriptures where mention is made of their reading and preaching in the Synagogues of the Jews Luk. 4.17 and where we read of giving the Book of the Prophet Isaiah but not Common-Prayer-Book Obj. 11. But a Liturgy or Common-Prayer-Book is good to help those that cannot pray as Crutches to help a lame man Ans It is rather a Hindrance than Help for people would if it were not for such Forms seek the Spirit of God which would be given to help them 2. Either these are to help those that have no grace or those that have grace not those that have none for what good will Crutches do to a dead man Ephes 2. 1 5. 1 Tim. 5.6 as every graceless and natural man is 3. If he hath grace then he wants no Crutches for he is cured and should do with those Crutches as lame Persons when they are cured in the Bath hang up their Crutches on the Cross and leave them behinde them to shew they are cured 4. If the lame should use Crutches yet that is no ground why those that God hath cured of their lameness should bee tied to carry Crutches or walk on them Quest But what Reasons or Objections have you against the English Liturgy or Common-Prayer-Book in particular Ans In an English Book called Smectym-uus published by divers godly and learned Presbyterian Ministers as Mr. Marshal Mr. Calamy Mr. Young Mr. Newcombe and Mr. Sp●rstow about the year one thousand six hundred forty two and this year one thousand six hundred and sixty reprinted there are several Reasons set down against it as also against Bishops some of the former I here insert As 1. It symboleth that is agreeth so much with the Popish Mass that the Pope himself was willing to have it used if he might but confirm it I shall add this out of the Book of Martyrs vol. 2 pag. 667. Printed Anno 1631. when there was a rebellion in Devenshire in King Edward the sixth his daies he writes to them thus As for the Service in the English Tongue it hath manifest Reasons for it King James also did as is credibly reported commonly call it An ill said Masse and yet perchance it seemeth to you a New-Service and indeed is no other but the Old the same words in English which were in Latine c. And then afterwards if the Service in the Church were good in Latine it is good in English 2. It was framed and composed on purpose to bring Papists to Church 3. Because it is so much Idolized called Divine Service as I heard one lately say that brought a Bible to a Book-binders shop to be new bound In Shrewsbury last May. when the Book-binder said he could hardly binde it and that he would sell a new Bible for a little more mony The owner returned answer That that Bible was worth twenty new ones and the onely reason was because the Book of Common-Prayer was in it 4. Because many distate it 5. Because it differs much from Liturgies in other Churches and yet they are not enjoyned I may add 6. Because it hath tended to maintain a lazy and scandalous Ministry 7. Because it together with other Ceremonies hath been a means to bring many godly Preachers and Professors under great Persecution and Suffering some as Penry and Barrow Greenhood to suffer Death some Bawshment and many Imprisonment Indictment and other troubles either for speaking and writing against it or for not reading and hearing it 8. Because it hath tended to harden many Papists in their false Religion by seeing us come so neer to them in our way of Worship as you finde in the first Reason and ignorant scandalous people among our selves thinking that they are true Christians by conforming thereto 9. Because it teacheth things that are Heathenish as to call the Months January February c. and the daies of the Week Sunday Monday c. from the old Saxon Idols c. Jewish as Priests and as was added in the Scots Liturgy Altars Sacrifice and Popish as Christmas c. 10. Because it is a very imperfect form there being many things wanting that men ought to pray for as assurance sending forth Labourers into Gods vine-yard and many the like which cannot be found in it 11. Because there are so many unwarrantable things and offenfive to good Christians therein Q. What are those things in the Book of Common-Prayer that are unjustifiable in themselves and offensive to good Christians Answ 1. Adding to and diminishing from the Scriptures in the very beginning of it in the words At what time soever a sinner doth repent him of his sins c. which in the Rubrick and direction before it is called one of the Sentences of the Scripture and they cite

Ezek. 18. compare these words with the Scripture there vers 21 22 and you will finde both adding and diminishing contrary to Deut. 4.2 Prov. 30.6 Rev. 22.18 2. Leaving some part of Scripture out as the Book of Canticles c. and not to bee read throughout the whole year and many if not most part of the other Books of Scripture so that by the Rubrick in the Common-Prayer-Book a great part of the Bible should never be read publickly at all which is contrary to 2 Tim. 3.16 3. Gross alterations and differences are between the Psalms in the Bible and those appointed to be read in the Book of Common-Prayer as in Psal 14. in the Bible there is but seven verses but in the Book of Common-Prayer there is eleven so in Psal 106. 30 it is in the Bible Phineas executed Judgement which is according to the Hebrew and Greek Transsation and according to Numb 25.7 8. but in the Book of Common-Prayer he prayed So in Psal 22.31 in the Bible and according to the Hebrew a seed shall serve him but in the Book of Common-Prayer My seed So in Psal 40.9 in the Bible and so in the Hebrew and Greek and Latine Translations it is I have preached Righteousness but in the Book of Common-Prayer thy Righteousness adding the word thy So in Psal 105.25 In the Translation of the Bible it is Hee i. e. God turned their hearts to hate his people But in the Common-Prayer-Book whose hearts turned 4. Some Chapters are appointed to be begun in the middle of them though but short destroying the Connexion between the words going before and where they begin As upon the day called the Nativity of Christ the third Chapter of Titus is appointed to bee read for the second Lesson beginning at the fourth verse which depends upon the third verse So Luke 2.10 which is joyned to the ninth verse 5. Appointing many Chapters to be read out of Apocrypha as Wisdom chap. 1.3 6 9 19 22. Ecclus 19.29 38 44. Caveat omnia Apocrypha saith Jerom Take heed of all the Apocripha and yet of 172 chapt or thereabouts in the Apoc. 104 chap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereabouts are appointed to bee read every year contrary as the last Synod observed in their Catechism to Luke 24. 27 44. Rom. 3.2 2 Pet. 1.21 and yet in the preface before the book it is said That there is nothing ordained to be read but the Scriptures c. Obj. But why are not those Apocrypha Books to be read Ans Not onely because the Scriptures are sufficient of themselves 2 Tim. 3.15 but because there are many foolish and fabulous things therein as in Tob. chap. 6.7 11.14 12.15 so Jud. 9.2 10 13. Ecclesiasticus 1.15 12.5 48.13 with many the like compared with the Word of God will easily appear to be false 6. In many places to call the Writings of the Prophets and the Acts of the Apostles and Revelations Epistles as Isa 7.17 40.1 50.5 63.1 Jerem. 23.5 Joel 2. Acts 1.1 2.1 8.14 11.17 10.24 13.26 Apec 7.2 12.7 14. as the Epistle for the day of Christs Nativity the Epistle for Innocents day Did any of the Sectaries in citing a Scripture call the Prophecy of Isaiah or Jeremiah an Epistle he should be hissed at 7. Calling the Lords Day and other the days of the week by the names of the old Saxon Idols as Sunday from the Sun Monday from the Moon Tuesday from Tuiseo Wednesday from Wooden c. contrary to Exod. 23.13 Hos 2.17 and the way used in Scripture Gen. 1. 5 8. 13 19 23. Mat. 28.1 8. Dedicating dayes to the Angel Michael and to the Apostles and other Saints contrary to Exod 31.15 Gal. 4.10 Col. 2.6 16 17. and calling those Holy-days and yet the Sabbath Sunday likewise dedicating one day to all Saints answerable to what Heathen Rome did to their Idols and what Antichristian Rome still doth to Saints But God may say Who hath required this at your hand Isa 1.12 9. That the Minister is called so often Priest in it Obj. But are they not called Gods-Priests and Gods-Clergie 1 Pet. 2 9. 5. 3 Ans Not the Ministers distinct from the People but the beleevers are called a Royal Priest-hood and Gods Clergy or Heritage speaking in an Old Testament-phrase by way of allusion to the Jewes Gods select people but it is not in that sense that the Minister is called a Priest in this Book but looking upon him as one that belongs to a peculiar Tribe and as they did and usually do pray for themselves as being of the Tribe of Levi which if they be they are Jews and by the Law of England if you beleeve some Lawyers to be banished 10. That the people should pray audibly Turpe est Dectori cum tuipa redarguit ipsam or with a loud voice with the Minister as in the Confession and other prayers which is confusion and contrary to good order 1 Cor. 14.40 which they blame in other men 11. That the Lessons Epistles and Gospels should be sung as you finde in the Rubrick immediately before Te Deum laudamus No such Command from God nor such practice in the Churches of God 12. That Te Deum Laudamus Benedicite omnia are appointed to be read throughout the whole year after the first Lesson Sure if a good Preacher did preach one and the same Sermon every Lords day in the year these men would distate it And what is meant by retaining still the Latine Titles and those which are commonly used in Popish Nations but that we seek uniformity with them But what concord hath Christ with Belial or what agreement hath the Temple of God with Idols 2 Cor. 6.15 16. 13. In that called Te Deum there is a difference made between Angels Cherubims and Seraphims making as the Papists do divers to wit nine degrees of Angels Wee read but of one Arch-Angel in Scripture which is Christ Dan. 10.12 12.1 and not Arch-Angels as the Com. Prayer-Book saith See Communion and likewise in setting days apart for Michael and all the Angels Though it be very probable that by Michael is understood Christ himself by comparing Rev. 12.9 with Zech. 3.2 and Judg. 8.9 but were there such an Angel who hath appointed a day or daies to be observed to him or them This is contrary to Col. 2.18 14. That in their Canticle or Benedicite omnia c. after the spirits and souls of the Righteous are called upon to bless the Lord Ananias Azarias and Misael are called upon to bless the Lord As if they were not included in the spirits and souls of the righteous 15. After the second Lesson This implies it is used in Latine as divers other things in the Service-Book are in the Romish Church which much incourageth them in their way as learned Parker and others shew Benedictus in English is to