Tradition and Invention of men in the Worship of God is forbidden in the Scriptures but this is a Tradition and Invention of men Deut. 5.32 33. Mark 7. 8 9. Tit. 1.14 in the Worship of God for who can or dare say That any of these Liturgies are Oracles from God If it be said That there is no Law against it and therefore it is no sin There is Law from the mouth of the Law-giver himself who said to the Jews Why do you transgress the Commandement of God by your Traditions Mat. 15.3 Obj. 2. The prudential determination of such Modes and Circumstances as God hath left to Humane determination is lawful But a stinted form is such therefore lawful Ans I grant that God hath left some Modes and Circumstances to Humane determination yet consider that these are either 1. Meerly Civil and Natural as matters relating to the outward man as Civil and politick Laws and Government Or 2. If there be any such things left to the determination of men as to consider of the fittest day or hour to meet or the convenientest place c. yet this is left to the determination of the Churches and Societies of Christians in their several places and as occasions fall out and not to Magistrates or Ministers only 3. If there were authority left in the hand of the Magistrate or any other sort of men which cannot be proved by Scripture to appoint such Circumstances yet how doth it appear that they may enjoyn and impose this under personal or pecuniary punishment 4. Liturgies do determine more than Modes and Circumstances for they appoint how all or most of the parts of Gods Worship as Prayer administring the Sacrament c. shall be done But lastly 5. If the Word of God doth direct in all the Circumstances of Gods worship either by command or example then is there no need of such Liturgies But the Word of God doth direct in those Circumstances as for place Joh. 4.23 1 Tim. 2.8 in Synagogues in Houses and on Mountains For time 2 Tim. 4.2 2 Thes 5.17 For gesture c. Luk. 22.14 Aob 20.36 all which with other Circumstances may easily be proved Obj. 3. There are many express Examples in Scripture for forms of Gods service therefore they are unquestionably lawful as Psalms Songs Praises Blessings and Prayers as Psal 92. and 102. Exod. 15. Numb 6. Mat. 6 particularly the Lords Prayer Ans That there were Psalms Songs Praises Prayers and Blessings composed by the Praphats and Servants or God heretofore upon occasions is acknowledged But yet 1. That those holy men of God spake and wrote as they were moved by the Holy Ghost 2 Pet. 1.21 and had such a spirit of infallibility in such things which no men since the Apostles daies can pretend to 2. What they then wrote viz. their Prayers Psalms Rom. 15.4 2 Tim. 3.16 and Songs c. are now become Scripture and are written for our learning 3. To argue from an extraordinary Ab extraordinario ad ordinarium non est consequentia to an ordinary practice is not right you may as well say because Moses commanded every one to slay his Brother therefore other ordinary persons may do so or because David divided the Priests into four and twenty Courses other Kings or Rulers may do the like with Gospel-Ministers or because Moses and David wrote Canonical Scripture therefore other persons may do the like 4. For the Lords Prayer so called though it be not denied It may bee called the Lerds Prayer as that Sermon hee made on the Mount with other Sermons may bee called his because hee taught it though it doth not appear that hee himself ever used it but that it may be used by any godly men though not in the way it is by most at the end of their own yet it will be hard to prove it to be a form Because 1. It was delivered by our Saviour at first as part of his Sermon on the Mount which seems to be one of his first Sermons and as a Direction to pray as hee gives in the same place Mat. 6. and at the same time direction to fast and give almes 2. The two Evangelists do differ in relating the Prayer in several particulars and Luke hath not the conclusion Luk. 11. or the words For thine is the Kingdome and the power and the glory for ever Amen If it must be used as a form which of the two Evangelists must be imitated seeing they thus differ 3. If it was given as a Form and enjoyned and imposed then it was a sin in the Apostles and Primitive Christians and others since not to use it constantly But it doth not appear that the Apostles did use it at all afterwards Act. 4.25 Eph. 1. 17 c. Col. 1. 9 c. though we read of the Apostles joynt-prayers and of many of Panls Prayers yet therein is no mention thereof Obj. But doth not Christ Luk. 11.2 command his Disciples to say Our Father c. Ans The meaning seems to be this that when one of Christs Disciples did desire Christ to teach them to pray as John also taught his Disciples Christ did send them to the direction which he had given before in his preaching upon the Mount Obj. 4. It is lawful to pray to God in set words that wee finde in Scripture but so to pray is to pray in a form Therefore a Form is lawful Ans For to use the same words in prayer out of earnestness vehemency and Agony and that by the Spirit as Christ and some of the Prophets did at the same time is no ground at all for men to form a whole Book of prayer without any such eminent impulsions of the Spirit 2. The Repetition of the same words was by the same Persons and peculiar to them that spake them and chiefly for that time and therefore is no ground at all either to form prayers for others or to impose them upon others 3. From those instances you may better infer Ex particulari non est Syllogizari that no form is to be used till a man is in such an Agony or Energy of spirit as Christ and those men were in but as I said before to argue from an Extraordinary to an Ordinary is not good nor from a particular to a general Obj. 5. If it be lawful for the people to use a form as they do when they joyn with the Pastor then it is lawful for the Pastor Ans How can the extemporary immediate unconceived prayer of the Pastor be a form to the People since they know nothing of it before but if that be a form such a form we will yeeld to viz. an unwritten unprinted unheard of and Non-imposed form Obj. 6. Christ hath left his approbation of such forms proved Luk. 20.42 24.4 Answ There is nothing to that purpose in either of those Scriptures unless you make the citing of Scripture
of all that scruple it or any thing in it to the almost justling out the preaching of the Word and conceived Prayer together which yet was taken out of Models from Rome and hath since the first compiling of it suffered alteration to the worse and so symbolizeth with the Popish Mass as that the Pope himself was willing to have it used if he might but confirm it for the end of it was on purpose to bring the Papists to our Churches but rather it hath brought many of us to them not any of them to us the clogging it with Ceremonies the often and impertinent reiterating of the Lords Prayer the ill translation of the Psalms and of the Scriptures the many phrases in the Prayers that are liable to just exception And whereas the Minister by the Scripture is the peoples mouth to God this Book prescribes Responsaries to be said by the people some of which are unsuitable to what the Minister pronounceth some of them savour of Tautologies some are made to be so effectual to the Prayer as that all which the Minister saith is no prayer without them as in the Letany p. 10. Again it is so much idolized as that it is accounted the onely worship of God and is made the upholder of an unpreaching Ministry and is cried up to the height so 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 Ministers Duty to read this Book Abbots Church-forsakers The end of its first use was not to tye godly men from exercising their gifts in Prayer but the eld Popish Priests that by a seeming to return to our Religion did through indulgence retain their places from returning to the old Mass which yet did hinder Ministers that had the gift of Prayer in an abundant measure as well as of preaching p. 10. In Bishop Wren's daies who forbid all use of conceived Prayer in the Church Thus much from that Book called Smectymnuus That Book for its worth and present use is newly reprinted Anno 1660. for Jo. Rothwel Republished by Mr. Manton who prefixed his Epistle In the Common-Prayer-Book unmasked is shewed its unlawfulness I. Page 4. By its Name Liturgy or Service so the Papists call their Mass c. II. Page 7. By its original taken from the Mass-Book 1. The Common-Prayers from the Popish Breviary 2. The Administration of the Sacraments Burial Visitation of the sick and Matrimony from their Ritual 3. The Consecration of the Lords Supper the Collects Epistles and Gospels from the Mass-Book 4. The Ordination of Bishops Priests and Deacons which at first was joyned to the Service-Book from the Roman Pontifical Common-Prayer-Book NO Divine Service c. Quest WHether is it lawful for Magistrates Ministers or any other Persons to form or make a stinted Liturgy or Common-Prayer-Book and to impose the same Answ It is not lawful Reas 1. Because no Magistrate Minister nor any other persons under Heaven can produce any authority for so doing if such power can be produced from God let Commands or any Instances or Examples thereof bee shewn out of the Scriptures if not let any presume upon their uttermost peril to introduce the same And whereas some say it is not forbidden in the Scriptures that is answered more fully afterwards under the first Objection But Reas 2. Because it is forbidden both in the second Commandement and in other Scriptures which I prove thus The Ordinances Traditions and Rudiments of men in the Worship of God are forbidden in the second Commandement as Expositors generally affirm see Bishop Andrews Dod Byfield and others on the second Commandement and in other Scriptures Deut. 4.2 12.32 Mat. 15.9 Col. 2.20 But stinted Liturgies or common-prayer-Common-Prayer-Books are the Ordinances Traditions and Rudiments of men and not as the Doctrine and Baptism of John from Heaven Therefore Liturgies or Common-Prayer-Books are forbidden in the second Commandement and in other Scriptures But whereas it is objected that the Modes and Circumstances of Worship are left to the determination of men see the Answer to the second Objection Reas 3. Because this teaches vain Worship or to Worship God in a vain way it being like the Traditions of the Elders Mat. 15.9 10. Mark 7.7 8. Obj. But the Jewish Elders rejected the Commandements of God which we do not Ans So do all those that do not worship God in the spirit and truth according to his Word Isa 29.33 John 4.20 24. Reas 4. That onely which is needful in the Worship of God is to be made and imposed but a Liturgy or Common-Prayer-Book is not needful in the worship of God therefore a Liturgy or Common-Prayer-Book is unlawful to be made or imposed The Major or first Proposition is clearly proved Act. 15.28 the Minor or latter I prove thus 1. The Scriptures themselves are a sufficient Directory and Rubrick to the Church of God and to make the man of God perfect 2 Tim. 3.15 16. 2. If it had been needful then doubtless Moses who was faithful in his House Heb. 3 5 6. as a Servant or Christ who was more faithful as a Son would have enjoyned the same but neither of them did so 3. It is not necessary because the Churches of God did thrive and grow best of all when as in the Primitive times and where there was none 4. Because the Ministers of Christ and his Gospel ought to be so gifted as not to need it Rom. 12.6 7 8. 1 Cor. 12.6 7 8 9 10. compared with 1 Cor. 14.13 14 15. James 5.14 Object But some Ministers may bee without the gift of Prayer Ans 1 King 12.31 Levit. 21. Isa 56. Yes some accounted Ministers but such are liker Jeroboam's Simpletons the blemished Priests under the Law and the Dumb Doggs which the Prophet reproves than Gospel-Ministers Reas 5. Because none of the godly Magistrates in the Old Testament though those times did more require them than the daies of the Gospel did form or enjoyn any such Liturgy If it be objected and said That there were Liturgies in the Jewish Church and in the daies of the Old Testament Answ Though that can hardly be proved yet admit there were so there were Idols Altars Groves and many such things which they idolatrously and superstitiously set up without any authority from God Reas 6. Because the Churches of Christ are not edified thereby and what is not to edification ought not to be in the Churches 1 Cor. 14.26 Ephes 4.12 16. Obj. But divers have gotten benefit by such Liturgies Ans So have many by the Writings of divers of the Papists yea Heathens nay some have gotten good by the Sins of others and by the Judgements that befel their sinful Companions as Waldus was converted by seeing his companion fall down dead by the immediate stroke and hand of God and one was converted by seeing a true Christian hanged wrongfully it doth not therfore follow that
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. Spâ—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-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-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-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
evil may be done that good may come thereby Rom. 3.8 Reas 7. Because that which is to be a form and rule ought to be a form and rule for all the Churches of Christ Act. 15.28 16.4 1 Cor. 4.17 14.33 16.1 7.17 But such a Form or Liturgy cannot possibly at least probably be formed by meer men because neither the Magistrates nor Ministers of all Nations where Churches are can possibly be brought either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either into one place to debate or into one Judgement to determine it an experience of this we had in the two Nations of England and Scotland though under the same King yet the Liturgy formed for and intended to be imposed upon the Scots was different in divers things from that established in England Reas 8. Because the setting up of such a form is equal to the setting up of mens Thresholds by Gods Threshold and Posts by his Posts by which they defiled the Name of God Ezek. 43.8 Reas 9. No man or men in these daies can pretend to have such an infallibility of spirit as either to compose or enjoyn a perfect Rule for others and if it be not perfect they cannot tye any Saint much less the Churches of Christ thereto for the Rule of faith and obedience ought to be perfect Psal 119.128 Isa 8.20 Reas 10. Because all Prayers are to be made in the Spirit as well publick as private Ephes 6.18 Jude 19 20. Obj. But may not men pray in the Spirit and use a Form too A. It is not denied but that good men may pray by a form and yet in some sense pray in the Spirit too but since that it is the proper work of the Spirit to help the infirmities of the Saints as well in matter and expressions as sighs and groans Rom. 8.26 what need they use stinted forms or how can they tye up themselves strictly to those forms without limiting stinting and quenching the Spirit Reas 11. Because the forming and imposing of such a Book is to exercise dominion over the Faith of Gods people contrary to what the Apostles did 2 Cor. 1.24 Reas 12. Because if it be allowed that Rulers have such a power in one Country or Nation it must be granted A pariratione that the Rulers of all Nations and Countries at least that profess Christianity have power to do the same for their power from God is the same though their Principles to exercise their power be not especially since the dissolution of the Jewish Government Thence it will necessarily follow That where there are Arrian Rulers who deny the Divinity of Christ they may put up a Liturgy suitable to their Judgements Popish Rulers may form and impose a Liturgy according to their Popish Principles and so consequently all other Rulers be they Heathemsh Turkish c. may do the like Reas 13. It will also follow that as oft as the Governours or chief Magistrates of the same Nation or Nations do alter in their Opinions the Liturgy must also be altered an instance of which we have on Record in the Brother and two Sisters King Edward the Sixth Queen Mary and Queen Elizabeth who ruled by immediate succession in the same Nation and yet their three Liturgies did differ as they are yet to be seen Reas 14. That which doth unavoidably expose many Christians to sin against their Consciences or to suffer for not so sinning is unlawful but formed and imposed Liturgies do unavoidably do either therefore they are unlawful The Major none will deny the Minor is proved thus In all or most Nations where such Liturgies are and true Christians too some if not most of them do conscientiously scruple either the whole Liturgy or some part thereof and cannot with faith and therefore not without sin Rom. 14.23 conform thereunto and if they conform not they suffer multitudes of Instances both of godly Preachers and Professors might be given as in Q. E. K. J. and K. C. reign where some were hanged as Barrow Penry and Greenwood and many imprisoned and cast out of their places and necessitated to fly to strange Countries because they could not conform to the Rubrick and Rules in the publick Liturgies c. Reas 15. Because the making and imposing of such a form doth maintain National Churches in the daies of the New Testament which doubtless is contrary to the Gospel which saith Act. 10.35 That in every Nation hee that feareth God and worketh Righteousness is accepted of him And the Apostle speaks of the Churches of Judea Galatia 1 Cor. 16.1 1 Cor. 16.19 Revel 1.4 Macedonia Asia but never of any National Church since the partition-wall between Jews and Gentiles was pulled down Obj. But doth not the Lord promise he will sprinkle many Nations Isa 52.15 Ans Paul expounds that of the Gentile Beleevers Rom. 15.21 Rom. 4.17 Gal. 3.29 who were sprinkled with the blood and Spirit of Christ as Abraham is called the Father of many Nations that is of the Beleevers in many or every Nation Obj. But it is said that a Nation shall be born in one day which is a Gospel-Prophecy Isa 66.6 and in the 1 of Pet. 2.9 Yee are a holy Nation Ans Some as the Dutch Translators translate the word Nation in Esay People and expound it of those that are converted among the Gentiles 1 Pet. 5.1 Rom. 11.26 and not any whole Nation others understand it of the Nation of the Jews and that this place relates to the last and general calling and conversion of them 1 Pet. 1.1 and for that in Peter it cannot be understood of any particular Nation for hee writes to people of several Nations or Provinces in some of which if not in all were many Churches as in Galatia Asia and it is evident hee means there the beleevers 1 Cor. 16. Rev. 1.4 or godly and he calls them a holy Nation with relation to the Nation of the Jews which was formerly a Nation separated by God from all other Nations Reas 16. That which tends to make the seed of the Woman and the seed of the Serpent one and to yonk beleevers and unbeleevers together in Church-Communion and Worship is contrary to the Scriptures Gen. 3.15 2 Cor. 6.14 and therefore unlawful But the forming and making of such stinted Liturgies or common-prayer-Common-Prayer-Books doth so for it is the main end of making them viz. to bring all the people in a Nation to bee of one form and way of worship Reas 17. That which the wickedest people do earnestly desire and willingly observe is commonly unlawful Jer. 44.15 16. Act. 19.28 29. but the wickedest people do earnestly desire and obey such Liturgies and Common-Prayer-Books Ergo. The Major is proved Exod. 32.1 c. Hos 5.11 and in many other places the Minor is sufficiently proved by general and daily experience among us for we finde most of the wicked who care not for the
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 The Third Edition Corrected and Enlarged Why do you also transgress the Commandement of God by your Traditions Mat. 15.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not as though yee were Lords of or over the Heritages 1 Pet. 5.3 London Printed for Livewell Chapman and are to bee sold at his shop at the Sign of the Crown in Popes-head-Alley 1661. TO The Composers of Imposers of Readers of Hearers of Disputers and Writers for Common-Prayer I Would desire you all in the Name and Fear of the All-seeing Almighty and All-judging GOD to set these following and the like Considerations to your hearts and your hearts to them Consider 1. How jealous the Lord of Heaven and Earth is of his own Worship and of all the Parts and Circumstances thereunto belonging Deut. 5.9 Hos 5.11 Mat. 15 3. Col. 2.21 22. Rev. 22.14 20. 2. How abominable and unacceptable to this holy just God have been and are all Idolatrous Superstitious and False Services and all that do serve him in any Way or Thing which he hath not himself commanded and appointed Deut. 7.25 26. Isa 30.22 66.3 4. Jer. 9.13 14 Ezek. 20.4 3. How sorely and severely he hath punished those Kings Priests Prophets and People that have been false Worshippers and swerved from His Holy Commandements 1 Kin. 11.6 Num. 11.3 4. 4. Whether God doth call upon any of you all to offer him any such Service as this is And whether he may not say to you as he did once to Judah Who hath required this at your hand Isa 1.12 2. How inconsistent with the Day and Light of the Gospel is this Service God having sent his Word more fully and plainly to direct his Ministers and People and given his Spirit in a more abundant measure to help and inable them to call upon him 6. How little good if any at all hath been done by the long use of the Service-Book though men have prayed long by it That the rest of their Lives might be holy and righteous and yet they still continue prophane and unrighteous 7. How much hurt it hath done in shouldring and thrusting out many godly painful soul-saving Preachers and in bringing in and maintaining so many ignorant scandalous lazy and formal Priests and Curates to the deceiving and utter undoing of precious Souls 8. Whether the imposing of the Scottish Liturgy which in some things was better though in some others worse than the English was not the beginning and first Cause of the late grievous Wars and if so whether men should not be more cautious to do the like for the future 9. Whether if the Truth were thorowly and truly weighed and examined the first end of composing the Common-Prayer-Book which doth so much symbolize with the Mass was not to bring Papists to Church but it effected so little therein not because they so much dislike it as because it was not in Latine and commanded by the Pope that it did rather confirm them in their Mass-Service 10. Whether some now may not intend by the re-establishing of this Book to oppose and pull down that excellent and gracious Spirit of Prayer and Preaching which God hath poured out upon his Ministers and to make this a Snare and Net against all Preachers and People that out of Conscience cannot conform thereto 11. Whether any Persons can produce any such Liturgie or such Form of Prayer from the beginning of the World either among the Jews or Gentiles till above three hundred years after Christ when Antichrist began to exercise Papal Power 12. Whether if there were no other Reason but that this Book hath been so much idolized by the generality of men and offensive to so many Christians it should not be done with as the Brazen Serpent was by Hezekiah 1 King 18.4 13. Whether one end of Christs coming into and one part of his work in the world was not to redeem men from the Rudiments and Traditions of men of which this is one And whether it be not a Sin against the Blood Spirit and Gospel of Christ to impose maintain and continue still to use the same 1 Pet. 1.18 19. Heb. 9.10 11. 14. They that worship God in a false way are said in Scripture to worship Devils Lev. 17.7 Deut. 32.17 2 Chron. 11.17 1 Cor. 10.20 15. Whether at the great and terrible Day of judgement any Magistrates Ministers or People can justifie before Christ the making imposing reading or hearing of this or the like Service And whether good men as far as they build with this Material will not then suffer loss And whether those can then stand in the Judgement without fear shame and sorrow that have cast out persecuted imprisoned or otherwise afflicted the true Preachers and Servants of God who did chuse to obey GOD rather than men and to observe His Divine Will rather than Mens Traditions Consider what I say and the Lord give thee you understanding in all things 2 Tim. 2.7 I esteem all thy Precepts concerning all things to bee right and I hate every false way Psal 119.128 Against Imposing the Common-Prayer-Book COLLECTIONS OUT OF SM EC TY. MN VVS Dedicated and presented to the Lords and Commons in Parliament IN Page 5. that the first and purer times knew no stinted Liturgy as it appears from Tertullian in Apol. 9. cap. 30. Epist 121. who saith The Christians of those times prayed Sine monitore quia de pectore That is without any Prompter but their own hearts Austin also telleth us Liberum est it is free for us to ask the same things in the Lords Prayer aliis atque aliis verbis sometimes one way and sometimes another and Justin Martyr tells us Hee who instructed the people prayed according to his ability p. 7. yet have some Bishops blasphemed the Spirit of Prayer and many able learned conscientious Preachers have 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 p. 8. their tongues also have raged against this way of Prayer have sealed up the mouths of Ministers for praying thus in publick and imposed Penances on private Christians for praying thus in their Families and compelled to abjure this practice endeavouring with raging violence to banish this Divine Ordinance from our Churches and Dwellings professing in open Court it was fitter for Amsterdam than for our Churches as did Doctor Corbet Mr. Nevil and all this in behalf of that Book of Common-Prayer the Original whereof is published in that Proclamation of King Edward the Sixth p. 9. which they so rigorously pressed to the casting out