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

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

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-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

member of Christ a childe of God and an inheritor of the Kingdom of Heaven and again Wee are thereby made the children of grace What clearer proof can be desired to prove that the Sacrament doth confer grace than this See the Catech. If every childe be made so in Baptism then sure every one that is baptized must be saved or else they may fall from a state of grace but neither of these are true Act. 8.13 20 21. 1 Pet. 3.21 John 4.14 and 10. 27 28. 51. That the God-fathers and God-mothers give the childe his name whereas the Parents should doe it Gen. 39.33 34. Luk. 1.60 63. 1 Sam. 1.20 52. The childe being asked How many Sacraments the answer is Two as generally necessary to Salvation wherein is implied that two are necessary and more than two may be though two may suffice 53. In private communion it is said Private Baptism First let the lawful Minister call upon God for his grace and say the Lords Prayer if time will suffer Mark here how the Minister either is in such haste or the childe in such danger that they may not have time to say the Lords Prayer 54. After the confirmation Confirmation the Rubrick saith None shall be admitted to the Lords Supper but those that are confirmed There is no such prohibition in Scripture and if it were what should the greatest number of people in most Parishes do who are not visited nor confirmed by the Bishops at all Simile This is as if a Master should forbid his servants meat till he comes to cut it and he comes not perhaps in seven years if at all 55. The Bishop saith Wee have laid our hands when he himself onely hath done it mark how ambitious the Bishop is of speaking in a Kingly stile 56. In the Catechism the Ministers exhortation to the childe is called a Question and the Lords Prayer an Answer 57. Matrimony called frequently Holy Though it be true that in opposition to Uncleanness and Whoredome it may be called Holy yet it may be suspected lest hereby a compliance with the Papists who make this one of their seven Sacraments is intended 57. It is said further That as many as be coupled together otherwise than Gods Word doth allow 1 Cor. 6.7 Mat. 19.9 Cha. 5. 32 c. Matriages are to bee in the Lord 1 Cor. 7.39 that is after the Will of the Lord Eph. 6.1 1 Cor. 6.17 Mat. 19.9 5.32 are not joyned together by God neither is the Matrimony lawful In what sense the Matrimony is unlawful or to what end those words are mentioned is very doubtful It is true there may be divers things in Marriage unwarrantable by the Word of God as for a Beleever to marry an Unbeleever or true Christians to marry Idolaters or for Children to marry without Parents consent c. But yet Marriages are appointed as Christ saith by God and when once made there is no ground of divorce except adultery 58. Tying Marriage to the Minister and so making it holy which in it self is bat Civil and Natural and did belong rather to the Civil Magistrate than to the Minister to perform Ruth 4.11 12.13 59. The using of the Ring in Marriage which in it self may be indifferent yet making it essential to Marriage it ceaseth to be indifferent 60. The man in Marriage promiseth to the woman that with his body he will worship her Luk. 14.10 Though there be civil worship yet it is due from an Inferiour to a Superiour and not from a Superiour to an Inferiour or Equal Matrimony as the woman is 61. There is one Prayer to bee omitted by the Minister where the woman is past childe-bearing Sure they are very skilful Parsons Vicars and Curates that can judge what women are past childe-bearing but no great matter for they bear neither less nor more for their praying or not praying for them 62. The new married persons the same day of their marriage must receive the Communion They that will understand Rule or Reason for this practice must go to Rome at least And how shall those married persons have the Sacrament that the Curate marries under a Hedge or in a Wood or in a blinde Ale-house as 't is too common in some Countries 63. It is that the Marriage-Ring is a token and pledge of the Covenant made in Marriage and that Marriage doth signifie the mystical union between Christ and his Church for the first it is needless and for the other it is utterly false if it be understood of all Marriages It is true the union between Adam and Eve did signifie the mystical union between Christ and his Church 64. In the Visitation of the sick Visit of the sick the Minister saith That Christ hath left power to his Church to absolve all sinners which truly repent and beleeve 1. Sure if hee hath given power to his Church yet hee hath not given power to any Parson no nor Pope to say what he doth adventure there to say I absolve thee from all thy sins 2. The power that Christ hath left in his Church to absolve is to be exercised in restoring and receiving the Members that were before cast out for sin upon their repentance 2 Cor. 2. 6 7 8 9. Gal. 6.1 Matth. 18.18 1 Cor. 5.5 65. To give the Communion when a man is sick at home and in the time of Plague and upon special request of the diseased person The Minister onely may communicate with him Private Communion Such a Communion is not warranted by the word of God and to administer it thus cannot but be Popish both in the end and manner By this also the Minister is ty'd to go to the Houses where the Plague is and to communicate alone with him This is contrary to the Scripture 1 Cor. 10. 11. and the Nature of a Communion yea to the Rule given in the end of publick Communion 66. Appointing singing at Burials At Burials Which is contrary to the Rule prescribed by the Apostle James 5.13 67. To say of every one buried This our dear brother here departed They have a large Faith that can beleeve that all they bury are such I would advise such to bury none of the Sectaries or Fanaticks lest at their burial they confess what in their life-time they did deny viz. to account them Brethren 68. Reading and praying over the dead without any command or example in Scripture 69. Churching of women Churching of women applying Psal 121. to the Woman which is meant of the Church of God 70. The woman must offer an accustomed offering Is not this to bring them back to the Law of Moses Lev. 12. And are not these such as lead silly women away according to that Scripture 2 Tim. 3.6 For they viz. the Parsons Vicars and Curates creep into houses yea into womens chambers often to Church them as they call it Is not this a private Conventicle 71.

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