That in the Primitive Church there was a godly Disscipline Commination Those Judgements denounced in Deut. 27. was not part of the publick worship to bee performed by the Priests but onely done upon Mount Ebal by six of the Tribes onely and therefore no example for Gospel-daies that at the beginning of Lent such Persons as were notorious sinners were put to open Penance c. Are not these words as Honey and Wine to the Papists to grant them at once Lent and Penance and their Church to be the Primitive Church Sed ab Origine non fuit ita 72. That Discipline is much to be wished Is not to wish Penance to wish Popery for the Papists in the places where we read repent they translate do penance so after denouncing the Judgement they say Let us seek to bring forth fruits worthy of penance which is otherwise The word Penance is in several other places and more truly rendred in Mat. 3.8 Repent or change your mind as the word Metanoeite signifies 73. In the Prayer appointed to be said at the point of death mark not prayed the common-prayer-Common-Prayer-Book teaches the poor people that are ignorant to pray in Latine In manus tuas commendo spiritum meum and again Domine Jesu accipe spiritum meum this is not to pray with understanding as the Apostle speaks but to assure the Papists 1. Cor. 14. that the person deceased died with their faith in his heart as well as their language in his mouth Many other things might be objected against as the misapplying of divers Scriptures as Mat. 4. is applied to the Lenten fasts and Rev. 14.1 5. concerning the 44000 that are sealed is applied to the children that Herod caused to be slain c. so there are Untruths in it as in the Calender That nothing is ordained to be read but the very pure Word of God and that all the Ceremonies pertain to edification c. Likewise somewhat that is good in the Book stablished by King Edward the sixth is left out viz. From the tyranny of the Bishop of Rome and all his detestable Enormities good Lord deliver us It is also worthy observation that above twenty years ago some godly Preachers that did refuse to read and that did also preach against the present Book of Common-Prayer both in London and in divers Counties were acquitted from their Inditements because the Act that enjoy us the Book of Common-Prayer under paenalty commands that very Book and no other stablished by Edward the sixth with one sentence added in the Administration of the Sacrament and a sentence altered in the Letany but this is not altered but quite raz'd out And by that very act whoever reads this present Book of Common-Prayer should for the first fault forfeit half his yearly Ecclesiastical Revenue which if all the Readers of Common-Prayer were forced to do their zeal for that Idol would soon cool Arguments to prove that Lord-Bishops or Diocesan-Bishops c. and their Authority are contrary to the Word of God and so consequently unlawful And the chiefest Objections for Diocesan-Bishops answered Also a Discovery of the great Disparity between Scriptural Apostolical Congregational particularly Timothy and Titus Bishops and Diocesan-Bishops THat which is absolutely forbidden by Christ and his Apostle viz. Peter is unlawful Argum. 1. But for any Ministers extraordinary or ordinary to exercise Lorship or be Lords over one another or the Heritage or Church of God is absolutely forbidden both by Christ and his Apostle viz. Peter Therefore for any to be such or to exercise such power is utterly unlawful The Major or first Proposition none can deny But that which Christ and his Apostle do forbid is utterly unlawful The Minor is clearly and strongly proved out of Mat. 20.25 Luk. 22.25 1 Pet. 5.1 3. The words in Matthew are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Jesus called them unto him and said Ye know that the Princes of the Gentiles exercise Dominion or as it is in the Greek there and in Luke exercise Lordship over them But it shall not be so among you or as Luke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But ye shall not be so Observe here to whom of whom and upon what occasion Christ spoke these words He spake these words to the ten Apostles or Disciples v. 24. concerning James and John and the occasion was the indignation of the other ten against their two Brethren Where note 1. That they were all Christians Brethren Judas excepted Preachers and Apostles 2. That those that were offended were ten to two 3. The ten had some seeming ground to exercise Authority over the two A good Caution to Peters Successor Mark 10.35 for the two began to seek pre-eminence over them first yea of Peter and Andrew that were called before them to be Apostles in desiring that they might sit the one on Christs right hand and the other on his left in his Kingdome and yet mark how Christ allays that evil proud and Prelatical Spirit that was beginning to rise in them he beats it down with both hands urging three strong Arguments to disswade them from this Lordliness First saith he The Princes of the Gentiles do exercise dominion over them not that Christ doth allow Princes and great men to exercise power over his Ministers and people to persecute them and 't is as if Christ had said Princes and not Preachers should exercise Lordship and the great ones among the Gentiles to wit sinners and not the good ones among the Saints claim and exercise this Lordly-power and they and you will have enough A seasonable Consideration The best way to make Preachers good is to keep them low and from medling with Lordly power and too much indignation and persecution from these and therefore be not of a high and Lordly spirit over one another Secondly saith he Whosoever would be greatest and chiefest among them should be their Ministers and Servants v. 26 27. Thirdly He gives them his own example of humility towards them Even as the Son of man came not to be ministered unto but to minister Likewise that place be fore cited in Peter better known than observed by the Clergy is most pat and like Davids stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knocking this Goliah Episcopacy in the fore-head Neither saith he being Lords over Gods Heritage or not as though ye were Lords of the Heritages Thus much for the first Argument Argum. 2. That which is directly contrary to what the Spirit of God hath appointed must needs be unlawful But for one Bishop to be over divers or many particular Churches is directly contrary to what the Spirit of God hath appointed Ergo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for one Bishop to bee over divers particular Churches is unlawful The Major is larior sole clearer than the Sun and needs no proof The Minor I prove thus The Holy Ghost hath appointed several Bishops in one particular Church The words
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-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
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-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
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-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-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
pure Ordinances of God as mad for this as the people were formerly upon their Idols Jer. 50.38 Reas 18. Because the best Rulers and Reformers in Judah when they did reform did no such thing but rather searched the Word of God and brought back the people to Gods Institution and did not fet up any invention of their own See Josh 1.8 with 12.13 2 Chron 17.9 and 34.15 to the 21. Nehem. 8.1 3 8. Ezra 6.18 Reas 19. To put a burden or yoke upon the neck of Christs Disciples which he hath not put is unlawful Act. 15. But to form and impose any such Liturgies is to put a yoke upon the neck of Christs Disciples for many of them that are best able to judge thereof have complained of them as Burdens and Yokes Reas 20. Because there can be no blessing expected upon such Liturgies and Forms because they are not commanded of God for the blessings are promised to the observers and keepers of his commandements only Exod. 23.25 Deut. 7.9 and 28.2 Reas 21. Either such Liturgies or Common-Prayers are indifferent or not indifferent if indifferent then they are not to be imposed upon Christians but they are to be left to their liberty as Christians were left by the Apostles but if it is not indifferent Act. 15.29 then unless a Prescript can be shewed from God it being in his Service it is no less than Will-worship forbidden Col. 2.23 Reas 22. To joyn an imperfect thing with a perfect for to be a Rule is to debase the perfect but to form and impose Liturgies or Common-Prayer-Books is to do so Ergo c. The Major is an Axiom among the learned as Bishop Andrews shews the Minor is proved thus See Doctor And ews upon the second Commandement The best Liturgies are imperfect particularly the English Liturgy as will abundantly appear in answer to the next Question and the Scripture is perfect 2 Tim. 3.15 16 17. And to use these at the same Time and for the same End which is done as a Rule is to joyn them together Tertul. Apol. chap. 39. The Christians saith he prayed Sine monitore quia de pecto e without a Prompter but their own hearts Reas 23. That which was not among the Churches of Christ either in the Apostles daies or for two hundred years after is unlawful but a stinted Liturgy or common-prayer-Common-Prayer-Book was neither in the Apostles daies nor for two hundred years after Ergo c. The Major cannot be denied for proof of the Minor Tortullian †Just Mart. Apol. 2. Hee who instracted the people prayed according to his ability Justin Martyr c. clearly shew that in their daies there were no such neither in Constantines time for he made forms himself for his souldiers to use upon Lords Daies which doubtless he would not have done if there had been a publick Liturgy Reas 24. Because the Elements and Rudiments of the world as these are tend to lead men from Christ and into bondage again which is absolutely condemned Col. 2.8 Gal. 4.3 Reas 25. Because if in matters of Religion the word of God onely must and doth prevail with and binde mens consciences then to impose any Traditions of men which these Liturgies are is to no purpose but the former is true Deut. 12.32 Mot. 15.19 And to set up a thing to no purpose what wise or good men will indeavour Reas 26. Because the forming and setting up such Liturgies doth derogate from Christ as he is both Prophet and King Heb. 3.6 James 4.12 as if he had not lest sufficient means and Laws for his Churches to be guided and ruled by Reas 27. But God may doubtless say of this as hee said of another peece of unrequired service Jer. 19.5 They have built c. which I commanded not nor spake it neither came it into my minde Reas 28. That which God doth not require is unlawful but the forming of such Liturgies and imposing of them God doth not require therefore the making and imposing of a Liturgy is not lawful if he doth require shew when where and by whom and the controversie is ended The main Arguments for stinted Liturgies or Common-Prayer-Books stated in Objections and briefly answered Object 1. THat which is not directly or consequentially for bidden by God is lawful but Liturgies are not forbidden directly or consequentially therefore lawful Ans 1. In Civil and meer Indifferent things the Major or first Proposition may hold but in spiritual things and matters relating to the worship of God it will not for men are not to practice therein upon Negatives but upon Positive and plain Commands or Examples For 1. Consider that under the Old Testament all things relating to the Worship of God were to be done according to the pattern given by God to Moses as concerning the Tabernacle Candlestick Altar Exod. 25.9 40. 26.30 27.15 Numb 8.4 Heb. 8.5 1 Chron. 28.11 19. 1 King 6 38. Ezek. 43.10 11 12 13 c. Exo. 34.27 33. Isa 8. Ezek. 3.4 Hag. 1.3 4 13. John 7.16 17.6 7. so like wise David had the Pattern of all that he had or did by the spirit of the Courts of the house of the Lord and of all the chambers round about and as he saith The Lord made me understand in writing by his hand upon me even all the works of this Pattern 2. The second and third Temple have clear and full directions and prescriptions given by God for every part of them and in every particular 3. The Prophets directed the people in all things to observe the Word of God and the People of God obeyed that Word onely 4. In the daies of the New-Testament John the Baptist and our Saviour Christ taught the People to observe nothing but either what was written in the Scriptures or what they had received from God 5. Paul also observes and teaches all the Churches to whom he wrote 1 Cor. 1.25 1 Cor. 16.1 to observe in their Worshipping of God the same manner that was prescribed and appointed by the Lord himself Secondly If there be such a latitude granted in things relating to the Worship of God that any thing that is not forbidden may be introduced what can hinder the Papists to bring in their five new Sacraments Organs and a hundred such things nay the Pope himself and is it not upon that very ground that they and the Bishops ushered in all their Popish Innovations and Superstitions But the Minor is denied Liturgies are forbidden consequentially I prove thus 1. That which is not commanded in matters of Gods Worship is forbidden but stinted imposed Liturgies are not commanded therefore forbidden the Major is fully granted in the Assemblies Catechism in the second Question on the second Commandement But imposed stinted Liturgies cannot be proved by Scriptures being an Innovetion and born out of due time to have the word of God father or own it 2. That which is a
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
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-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
Officers Acts. 6.3 and 14.22 7. Ordained solemnly by fasting and prayer either by the Apostles Presbyters or Elders of the same Church or Churches they were of Act. 6.6 and 13.3 1 Tim. 4.14 8. Itinerant Preachers going from Country to Country to preach the Gospel Act. 17.14 1 Thes 1.3 9. Diligent Labourers in the Work of Christ and his Gospel called Pauls work-fellows Rom. 6.21 1 Cor. 16.10 10. Naturally careful of the things of Christ and of the welfare of Christians Phil. 1.19 2 Cor. 8.16 11. Attendants and Ministers to the Apostles Act. 18.5 and 19.22 Gal. 2.1 2 Tim. 4.10 but not their Chaplains 12. Messengers of the Churches of Christ going from one Church to another and carrying contribution to the poor Saints 2 Cor. 8.23 and 2 Cor. 8.6 13. Much refreshed in and among the Saints and Churches of Christ 2 Cor. 7.14 14. Persecuted imprisoned and in bondage for professing preaching and practising the Doctrine of the Gospel of Christ Heb. 13.17 Col. 4.10 15. Such as did ordain Bishops or Elders in the Churches of Christ according to the appointment of the Apostles Tit. 1.5 16. Doubtless blameless vigilant sober of good behaviour c. 1 Tim. 3.23 Tit. 1.2 1 Tim. 3.2 Timothy and Titus as appears in Scripture 1. Were not chosen to their Office by Dean and Chapter 2. Were not created by any earthly Kings or Princes 3. Were not consecrated and confirmed by any Arch-bishop or Pope 4. Did not call themselves neither were they called Lords Though these men call themselves so as Dr. Godwyn c. whereas Christ forbids his Apostles to be called Masters Mat. 23.8 10. See James 3.1 5. Did not swear Canonical Obedience to any Archbishop 6. Did not require any that they did ordain to swear Canonical obedience to them 7. Did not ask the Ministers they ordained at their Ordination Will you reverently obey the Ordinary and other chief Ministers unto whom the Government and Charge is committed over you c. 8. When they did ordain other Ministers they did not say to them Recipe Sanctum Spiritum Receive the Holy Ghost and Take thou Authority to preach the Word of God 9. Tendred no Book of Articles Canons or Common-Prayer-Books to these they ordained nor required any to swear to such things 10. Did not lay hands upon any to ordain them before they were elected much less ordain or license any to be meer Readers 11. Did not intermeddle with Civil and Secular Affairs they were neither honourable in Parliaments nor Councils nor Worshipful Justices in the Countries 12. Had no Stately Palaces Bishops Lands or thousands to maintain them yearly 13. Had no High-Commission-Courts Court of Audience Prerogative-Court Court of Faculties c. nor power to convene people at their pleasures before them 14. Had no such Officers under them as Deans Archdeacons Prebends Chancellours Commissaries Advocates Proctors Pursevants Apparitors c. 15. Used no such Oaths as the Oath ex Officio to examine a man against himself or the Etcaetera Oath to swear to what should be added and put in afterwards by them 16. Did not impose penance fines imprisonment c. upon people at their pleasure 17. Did not wear Scarlet Gowns Mytres Laun-sleeves c. 18. Did not sell Livings for money nor give them as Dowries or Portions with their Daughters or Kinswomen to Ministers 19. Did not silence any of the Ministers of the Gospel under the notion of Puritans and Factious persons but if they silenced any it was by Scriptures and sound Arguments as Titus was commanded Tit. 1. 20. They did not present Ministers as the Bishops used to do for preaching without license or in a Coat or Cloak or godly people for going out of their own Parishes to hear Sermons or for meeting in private to read the Scriptures repeat Sermons pray c. or for not standing at the Creed not bowing at the Name of Jesus for wearing ones hat at Sermon-time for not observing Popish-Holy-days c. 21. Did not cause any of the Beleevers to be fined imprisoned stigmatized and to have their ears cut off c. or banished under the notion of Sectaries or Schismatical persons 22. Did not require the sole power of Ordination and Jurisdiction like Demetrius 23. Did not neglect to preach the Gospel or think it enough to appoint others under or for them to do it Did not make Preachers Physicians School-Masters Clerks Midwives c. buy and often renew their licences c. 24. Were not given to Wine or greedy of filthy lucre not soon angry brawlers self-will'd proud contentious and ill Examples in their Families or Country 25. Did not remove from one Diocess to another for greater preferment 26. Had not under them dumb lazy prophane Popish Priests and Parsons that have not onely pluralities of Livings but pluralities of Offices belonging to their Hierarchy Having thus laid down the Reasons against Archbishops and Diocesan Lord Bishops and likewise having shewed you the difference between these Worldly Monsters and true Gospel-Bishops it will in the last place be necessary to answer some of the main Objections and they are not many as I apprehend that can be made nor any but may be easily and soon answered though mens wanton and worldly wit self-interest and sinful sophistry would imagine more than are real Obj. But were there not Bishops in the daies of the Apostles Was not Timothy Bishop of Ephesus and Titus Bishop of Crete Ans There is no Scripture that proves either of them to be Bishops at all much less Bishops of those places Obj. What Doth not Paul in his superscription or subscription direct his Epistle to them as such 2 Tim. 4. end Tit. 3. end Ans First the superscriptions or subscriptions in the end of all Pauls Epistles seem and are judged by many learned to be added by men since and were not written by Paul And it is evident that some of those superscriptions are contradictory to the very Epistles to which they are suffixed As the 1 Epist to the Corinth by comparing the subscription with Act. 19 9 22. with 1 Cor. 16.8 Secondly It is very probable that those particular subscriptions to Timothy and Titus were not written by Paul For 1. Timothy and Titus were Evangelists 2 Tim. 4.5 2 Cor. 8.23 that is men not ty'd to one place or Church but sometimes accompanied the Apostles in their Journies from Country to Country and assisted them in the work of the Gospel by preaching visiting and helping to settle Officers and good Order in the Churches as appears Act. 17.14 19.22 1 Thes 3.12 2 Cor. 2.12 Gal. 2.1 2 Cor. 5.6 1 Tim. 1.3 Tit. 1 5. and as more fully and particularly appears in the positive part of the parallel to wit what Timothy and Titus were between them and Diocesan-Bishops 2. It is clear that in Ephesus which was but one Church in one City Act. 18.19 Rev. 2.1 there were divers Bishops Act. 20 17. compared with vers