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
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-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
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
be used And yet that is part of a Chapter or second Lesson to wit of Luke 1.68 c. 16. In the Creed they make that part of one Article That Christ descended into Hell As if Christ bad descended into the place of the Damned as the Papists hold contrary to Mat. 12.40 Ephes 4.8 17. The Priest and the People whilst they are at their Service salute and complement one with an other The Lord be with you saith the Priest And with thy spirit say the people 18. The Minister standing up in the midst of his Prayers between one Prayer and another The Prayer is not so long that be should be so soon tyred in kneeling 19. The chopping and mineing of Prayer between the Priest and the People in many places which are liker Charmers than Christians Prayers 20. In that called Quicunque vult where the Articles of the Catholick Faith are set down one is that Christ descended into Hell some other expressions in it are liable to exception and yet in the last verse thereof it is said This is the Catholick faith which except a man beleeve faithfully he cannot be saved and yet many doubtless that never heard understood nor could beleeve several things therein may be and will be saved 21. The Letany is to be read upon Wednesdays and Fridays and at other times when the Ordinary shall command And why upon Wednesdaies and Fridays unless to comply with the Papists and why at the Ordinaries command Is not every Minister of Christ as fit to judge when 't is meet to read it as well as the Ordinary An ordinary judgement may discern this to be extraordinary folly 22. The Minister propounds the matter of Prayer but the people pray Good Lord deliver us We beseech thee to hear us good Lord. It 's strange that this liberty is allowed people in publick and yet denied to others in private nay that the women are suffered to speak that is pray in the Church and publickly too this is contrary to 1 Tim. 2.11 12. 23. Many Tautolegies therein the words Good Lord deliver us used eight times and the words We beseech thee to hear us good Lord Qui paratus est in alterum dicere ipsum oportet carere vitio used one and twenty times and using the Lords Prayer five times or more in one Morning Service This is vain Repetition forbidden in Mat. 6.6 and that which they much condemn in such as pray conceived prayers 24. From Fornication and all other deadly Sins Herein making a difference as the Papists do between Venial and Mortal Sins though all sins be deadly or deserve death Rom. 5.12 6.23 yet true it is that there is an unpardonable sin 1 John 5.16 25. Praying against sudden death This is no where commanded in the Scripture but rather the contrary * Some of the Antients prayed for sudden death as you find in Acts Monuments See Eccles 9.12 Mar. 13.33 c. Luk. 12.29 40 45 46. And what doth this but confirm ignorant Protestants as well as Papists in those corrupted Principles That Repentance is in their own power and that Repentance must be a mans lost Act or else he cannot be saved by which they exclude all those that dye suddenly especially violently from Salvation which is contrary to these Scriptures 1 Sam. 4.18 19 c. Job 21.24 25. Eccles 9.2 26. That they desire to be delivered by Christs Circumcision Baptism Fasting and Temptation yea Burial some also take exception at the word By being used as in an Oath Mat. 5.34 35 36. especially so many times as there it is 27. There 's a Prayer That God will bring into the way of truth all such as have erred whereas some are not at all to be prayed for Joh. 17.9 1 Jo. 5.16 28. They pray for a sort of people called Curates a Name and Office not known in the Bible distinct from Bishops and Pastors Note here the Bishops and Curates are not looked upon as Pastors that is Feeders and indeed they are not for the one is a Starver the other a Biter and Slayer of the sheep 29. The taking of Gods Name so many times irreverently in their mouthes in saying Lord have mercy upon us Christ have mercy upon us contrary to Exod. 20.7 Levit. 19.12 which forbid men to take Gods name in vain 30. That the Collect for Christmas Day as they call it is to be read till New-years Day and yet the Collect is thus Almighty God which hast given us thy only begotten Son to take our Nature upon him and this day to bee born of a pure Virgin What could he be born that day and every day of the six following too The like upon Easter and Ascension-days so called is to be read and six daies after And yet Easter is a moveable Feast sometimes in March and sometimes in April so called But it is more than all the learned Clerks either in England or Italy can prove that Christ was born either on that day or in that Month called December but rather in the seventh Month called September which might be figured and held forth by the Feast of Tabernacles which was upon the fifteenth day of the Month Levit. 23.34 and the Jews and divers learned Christians held John 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and still hold that the first day of that Feast shadowed his birth as the last or eighth day his Circumcision and John seems to allude to that in John 1.14 31. At the purification of Mary Purification of Mary Levit. 12.4 the Collect runs That as thine onely Son this day was presented in the Temple Which is as uncertain as the other for if the three and thirty days according to the Law that the woman was to continue in the blood of her purifying did begin when Christ was born then they were ended six or seven days before that time of Purification but if those thirty three days begin after the day of Circumcision then the day now observed is not probably the very day But suppose it were that very day why should that Jewish Ceremony be still retained it is not with an intent to further the conversion of the Jews for both Popish and Prelatical for the most part deny that they will at all be converted 32. That the Priest is appointed to stand at the North-side of the Table This is done as many other things in imitation of the Ceremonial Law Levit. 1.11 33. That the people are appointed to kneel at the reading of the ten Commandements This is contrary to Neh. 8.2 3 5. and yet afterwards when the Minister is to pray he is appointed to stand up Unless men were addicted and resolved to walk contrary to God and his Word they would not be such Fanaticks Obj. But the people kneel because of their praying Lord have mercy upon us Answ But who hath appointed them to do that This is to be wise above what is written 34.
Offerings are appointed to be paid to the Curate which is to continue still that Ceremonial Law that Christ hath abrogated Col. 2.14 Heb. 9.10 35. There is added in the Administration of the Communion words of their own Publick Communion to the words of Christs institution As Preserve thy body and soul unto everlasting life See Mat. 26.26 27 28. Luk. 22.19 20. 1 Cor. 11.24 25. 36. The Priest is appointed to kneel at one Prayer and yet to stand at the very next and why not kneel or stand at both 37. In the Rubrick before the Communion it is said He shall receive the Sacrament and other Rites What are those Rites would they give more than what is appointed as the Papists do less 38. The people are to receive the Sacrament kneeling an unseemly gesture at Supper This is like the Papists and not like Christ and his Disciples Mat. 26.21 Mark 14. And what is this but to adore the body of Christ per suum signum as a Bishop said which is the next Door if not the same Inlet to Popery This brat Ceremony was begotten at the same time with their Breaden God which is as God called the Idol Deut. 32.17 Jud. 5.8 a new God 39. The Priest gives it to every one in particular and saith Take and eat this in remembrance that Christ dyed for thee This also is contrary to the way and words of Christ who said to the Disciples in general and not to every individual and particular man This is my Body which is given for you and divide it among your selves 1 Cor. 11.24 Luk. 22.17 19. 40. That all the people must partake three times a year at least Act. 2.42 20. 1 Cor. 11. 25 26. And why not every Lords Day or every Month as the Primitive Christians did and yet in Cathedral or Collegiate Churches where be many Priests too many I sear and Deacons they shall receive the Communion with the Minister every Sunday at least and why should that difference be unless the Priests would receive it more for their Bellies sake than their Souls Have not the common people need to remember Christ as often as they or would they make a Church of Clerks distinct from a Church of Christians Apage 41. That every one must reckon at Easter with the Parson It was an usual thing to deny the Communion to those that could not pay for it nay it was proved against one at least of the ejected Ministers of Wales Mr. Humphrey of Aberhaves in Mountgomery-shire That he rais'd a woman off her knees at the Sacrament because shee had not paid him Vicar or Curate Where finde you that Christ or his Apostles did ever reckon so or in what Bible do you finde the word Parson Vicar Curate or either of them These names are fitter to be joyned in the Apocryphal story with Toby and his Dog 42. Though they confess that in the Primitive times Baptism was administred twice a year viz. at Easter and Whitsuntide yet it is ordered that the Pastors and Curates shall often admonish the people that they defer not the Baptism of Infants longer than till the Sunday or other Holy-day next after the childe be born c. Doth not this savour strongly that Baptism is looked upon as necessary to salvation 43. This is to be done upon Sundaies or other Holy-daies where note that the Lords day is called Sunday and the other days Holy-days and who appointed or consecrated those Holy-days Not Christ nor his Apostles nor the Primitive or Apostolical Church they erre in observing such days as were introduced by men See Brza's notes upon Gal. 4.13 yea all Holy-days or Feasts appointed by God himself except the Christian Sabbath are abrogated Gal. 4.10 Col. 2.16 44. In one of the Prayers after the Communion Those things which for our unworthiniss we dare not ask which is contrary to John 16.23 24. Ephes 3.12 1 John 1.14 which shew that the people of God have liberty to ask any thing according to the will of God But peradventure the Parsons and their Parishioners mean by those things liberty to game on the Lords Days be drunk swear c. which things though they dare not ask leave yet will take leave without asking to do 45. If necessity require that children may at all times be baptized at home Christ and the Apostles mention no such necessity and Augustine and Ambrose would not have been without Baptism till they came to be about thirty years of age if in those times they had judged such a necessity of Baptism And how contrary is this private Baptism to the Baptism of John and of Christ see Mat. 3. 5 6. John 3.22 23. 46. That the Red Sea figured Christ's holy Baptism It rather signified the miserable state of Sinners by Nature out of which Christ leads them 47. That God did by the Baptism of Christ sanctifie the River Jordan and all other Waters for the mystical washing away of all sin There is no Scripture for this but on the contrary 1 Pet. 3.21 If so I wonder the Bishops and their Clergy are not Anabaptists and baptize in Rivers since first Rivers are sanctified 48. To use God-fathers and God-mothers and they answer instead of the childe and thus the children perform them that is Faith and Repentance No such thing practised in Christs or in the Apostles times Publick Baptism as sureties neither do the children perform any such thing by them any more than they do perform their promise for the children to bring them to hear Sermons when they come to age See Matth. 3.6 Mark 1. 8 9. Luke 7.29 Joh. 1.33 Acts 2.8 18. 49. The Cross in Baptism that hath more warrant from the Pope than from Christ or his Gospel And by the English Cross some of the Papists as Martial justifie the Popish Cross But we in England do not finde that virtue in the Cross which they of Rome say there is viz. to sanctifie those upon whom it is set to drive away the Devil to expel diseases c. It is wonder that Christ and his Apostles left us without such a Panthamaton or soveraign salve 50. The Minister both in his speaking to the People and in his Prayer saith That the Children were regenerated meaning by Baptism whereas they should bee regenerated before they are baptized Acts 8.37 16. 14 15 16 31 32 33 Mat. 3. 8 9. And I certifie you saith the Minister that this Childe which being born in Original sin and in the Wrath of God by the laver of Regeneration in Baptism is now received into the number of the Children of God and Heirs of everlasting life and doubt not that he hath given unto him the blessing of eternal life and made him partaker of his everlasting kingdome so in the Catechism And is it certain as you say that children being baptized have all things for their falvation The Childe answers Wherein I was made a
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-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