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scripture_n	authority_n	prove_v	tradition_n	2,724	5	8.9814	5	false

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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

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

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-Book in particular Ans In an English Book called Smectym-uus published by divers godly and learned Presbyterian Ministers as Mr. Marshal Mr. Calamy Mr. Young Mr. Newcombe and Mr. Sp●rstow about the year one thousand six hundred forty two and this year one thousand six hundred and sixty reprinted there are several Reasons set down against it as also against Bishops some of the former I here insert As 1. It symboleth that is agreeth so much with the Popish Mass that the Pope himself was willing to have it used if he might but confirm it I shall add this out of the Book of Martyrs vol. 2 pag. 667. Printed Anno 1631. when there was a rebellion in Devenshire in King Edward the sixth his daies he writes to them thus As for the Service in the English Tongue it hath manifest Reasons for it King James also did as is credibly reported commonly call it An ill said Masse and yet perchance it seemeth to you a New-Service and indeed is no other but the Old the same words in English which were in Latine c. And then afterwards if the Service in the Church were good in Latine it is good in English 2. It was framed and composed on purpose to bring Papists to Church 3. Because it is so much Idolized called Divine Service as I heard one lately say that brought a Bible to a Book-binders shop to be new bound In Shrewsbury last May. when the Book-binder said he could hardly binde it and that he would sell a new Bible for a little more mony The owner returned answer That that Bible was worth twenty new ones and the onely reason was because the Book of Common-Prayer was in it 4. Because many distate it 5. Because it differs much from Liturgies in other Churches and yet they are not enjoyned I may add 6. Because it hath tended to maintain a lazy and scandalous Ministry 7. Because it together with other Ceremonies hath been a means to bring many godly Preachers and Professors under great Persecution and Suffering some as Penry and Barrow Greenhood to suffer Death some Bawshment and many Imprisonment Indictment and other troubles either for speaking and writing against it or for not reading and hearing it 8. Because it hath tended to harden many Papists in their false Religion by seeing us come so neer to them in our way of Worship as you finde in the first Reason and ignorant scandalous people among our selves thinking that they are true Christians by conforming thereto 9. Because it teacheth things that are Heathenish as to call the Months January February c. and the daies of the Week Sunday Monday c. from the old Saxon Idols c. Jewish as Priests and as was added in the Scots Liturgy Altars Sacrifice and Popish as Christmas c. 10. Because it is a very imperfect form there being many things wanting that men ought to pray for as assurance sending forth Labourers into Gods vine-yard and many the like which cannot be found in it 11. Because there are so many unwarrantable things and offenfive to good Christians therein Q. What are those things in the Book of Common-Prayer that are unjustifiable in themselves and offensive to good Christians Answ 1. Adding to and diminishing from the Scriptures in the very beginning of it in the words At what time soever a sinner doth repent him of his sins c. which in the Rubrick and direction before it is called one of the Sentences of the Scripture and they cite

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-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