Baxters Narrative of His Life and Times, Part 2 · Section 11 · Floating text 1

Baxters Narrative of His Life and Times · Part 2 · Section 11 · Floating text 1

p. 308The Exceptions against the Common-Prayer which I offered the Brethren when they were drawing up theirs.

The Common-Prayer-Book is guilty of great Defectiveness, Disorder and vain Repetitions; and therefore unfit to be the common imposed Frame of Worship to the God of Order, without Amendment, when we may do it.

1. ORDER requireth that we begin with Reverent Prayer to God, for his Assistance and Acceptance, which is not done.

2. That the Creed and Decalogue, containing the Faith, in which we profess to assemble for God's Worship, and the Law which we have broken by our Sins, should go before the Confession and Absolution; or at least before the Praises of the Church; which they do not.

3. The Confession omitteth not only Original Sin, but all actual Sin as specified by the particular Commandments violated; and almost all the Aggravatious of those Sins; and instead thereof, it containeth only the repeated Confession, that [we have erred and strayed from God's ways: That we have followed the Devises and Desires of our Hearts: That we have offended against his Laws: That we have left undone those things that we ought to have done, &c.] which is but to say, [We have sinned by Omission and Commission:] Whereas Confession being the Expression of Repentance, should be more particular, as Repentance it self should be.

4. When we have craved help for God's Prayers, before we come to them, we abruptly put in the Petition for speedy Deliverance [O God make speed to save us: O Lord make haste to help us.] without any Intimation of the Danger that we desire deliverance from; and without any other Petition conjoined.

5. It is disorderly in the Manner, to sing the Scripture in a plain Tune after the manner of reading.

6. [The Lord be with you. And with thy Spirit] being Petitions for Divine Assistance, come in abruptly, in the midst or near the end of Morning Prayer: And [Let us Pray] is adjoined when we were before in Prayer.

7. Lord have Mercy upon us: Christ have Mercy upon us: Lord have Mercy upon us] seemeth an affected Tautologie, without any special Cause, or Order here: And the Lord's Prayer is annexed that was before recited: And yet the next Words are again but a Repetition of the foresaid oft repeated General [O Lord shew they Mercy upon us.]

8. The Prayer for the King [O Lord save the King] is without any Order put between the foresaid Petition, and another General Request only for Audience [And mercifully hear us when we call upon thee.]

9. The second Collect is intitled [for Peace] and hath not a Word in it of Petition for Peace, but only for [Defence in Assaults of Enemies, and that we may not fear their Power.] And the Prefaces [In knowledge of whom standeth our eternal Life, and whose Service is perfect Freedom] have no more evident respect to a Petition for [Peace] than to any other. And the Prayer it self comes in disorderly, while many Prayers or Petitions are omitted, which according both to the method of the Lord's Prayer, and the Nature of the things, should go before.

10. The third Collect intituled [for Grace] is disorderly, in that it followeth that for Peace; which belongs to the last Petition of the Lord's Prayer; and in that in the Conclusion of Morning Prayer, we begin to beg the Mercies for the Day. And it is defective, in that it is but a General Request for defence from Sin and Danger. And thus the main parts of Prayer, according to the Rule of the Lord's Prayer, and our common Necessities are omitted, as may be seen by comparing our Forms with these.

11. Most of our Necessities are passed over in the like defective Generals also in the Evening Prayer.

12. The Latany, which should contain all the ordinary Petitions of the Church, omitteth very many particulars, as may appear in our offered Forms compared p. 309with it: It were tedious to number the half of its omissions. And it is exceeding disorderly, following no just Rules of method: Having begged pardon of our sins, and deprecated vengeance, it proceedeth to Evil in general, and some few Sins in particular, and thence to a more particular enumeration of Iudgments; and thence to the recitation of the parts of that Work of our Redemption, and thence to the deprecation of Iudgments again, and thence to Prayers for the King and Magistrates, and then for all Nations, and then for Love and Obedience, and then for several states of men, and then for all men, and for Enemies, and then for the Fruits of the Earth, and then for Repentance, Forgiveness and Grace again, and then turneth to Repetitions of the same Petitions for Pardon and Mercy, and after the Lord's Prayer, returneth to the same request again. Next this, in the midst of Prayer, it repeateth [Let us pray]. Next is a Prayer against Adversity and Persecutions, which was done before: and both here and through the rest of the Prayers, the deprecation of bodily suffering hath very much too large a proportion, while spirituals are too generally and briefly touched; which is unbeseeming the Church of Christ, which mindeth not the things of the flesh, but of the spirit, Rom. 8. 5, 6, 7.

Next followeth a reduplicate Petition that God would [arise and help us and deliver us] with an interposed Argument from his Ancient Works: which comes in without any reason or order, and is the same that was before petitioned; and seems to be fitted to some special distress or danger of the Church, and yet mentioneth not that distress or danger; and is to be used equally in the prosperity of the Church. Next this followeth the Doxology, as if we were concluding, and then we go on to the same Requests so oft before repeated, for deliverance from [afflictions and sorrows], though perhaps it be not a time of Affliction with us, but of Joy: and so it proceeds to ask forgiveness, so often asked, and then four time repears the Petition for Audience, when we draw near an end, and twice repeats the general Petition for Mercy. Next this, while we are praying, we agains say, Let us pray. And then again pray against deserved Evils, and for Holiness in general, all out of any order, and oft repeated, while abundance of most weighty Particulars are never mentioned. Next this the Prayer for the King and the Royal Family is again repeated, which went before: If that were the due place, why should not our Petitions have been there put in together for them? but the minds of the Church are thus tossed up and down like the Waves of the Sea, from one thing to another, and then to the first again, without any regard to order, in the presence of the God of Order.

Next this, the Bishops and Curates are prayed for without the Parish Incumbent, Presbyters, or else it's intimated that they are but the Bishops Curates, or else they are called Bishops themselves; and no Man can tell certainly which of these is the sence: And the Preface would intimate to the People, that it is some special great marvel for Bishops and Curates to have Grace: And after all this, there are no particular petitions for them, according to the nature and necessity of their Work, or of their Congregation, but only this one General Request, that they may have God's Grace and Blessing to please him. Lastly (before the Blessing) is Chrystsostom's Prayer, meerly for the granting of our Requests, with two Petitions, one for Knowledge, the other for Life Eternal. The following Prayers and Thanksgivings on particular extraordinary Occasions, are (with the Confession, the Prayers for the King, and the Church Militant) the best composed of all the daily Common Prayers: But that these Prayers and Thanksgivings are all placed after the Benediction, is disorderly. And though it's most probable that yet it was intended they should go before it in use, there is no such thing expressed in the Book. And thus we see how unlike the Litany is to the Lord's Prayer, and how far from all just Order, which is a deformity that such Holy Works should not be guilty of.

13. The like defectiveness and disorder is in the Communion Collects for the Day. That for the first Sunday in Advent, hath no Petition for any thing in this Life, but the Generals [To cast away the Works of Darkness, and put on the Armour of Light.

That for the second Sunday in Advent is a very good Prayer, (viz. to learn and obey the Scripture): but there is no more reason why it should be appropriate to that day than another, or rather be a common Petition for all days.

The same is true of that for the third Sunday in Advent, which begs no more but [hearing our prayers and lightning our darkness].

As little reason is there for the appropriating that for the fourth Sunday in Advent to that day: which is a General Request, that God would come among us and succeur p. 310us, and speedily deliver us, who through our sin and wickedness are sore let and hindered] without acquainting us what the wickedness or the lett is which is meant.

The Prayer on Christmas-day determineth that Christ was born as on that day, when the world of learned Men are not agreed of the Month or Year, much less the Day: And the same Prayer is appointed for divers days after: so that if by [day] is meant any other space of time than a Natural Day, then it is no fitter for Christmas day than another. If it mean a Natural Day, then it is an untruth on the following days, in the sence of the Imposers.

The Collect on St. Stephen's day hath but one Petition.

That on St. Iohn's day hath nothing in it proper to him in the reason of it.

That the Jews Children are called Innocents, that were two years old; and that they are said to confess Christ by dying, and so must have a Holy-day, when they confessed him but objectively as Sacrifices did; that hence we take occasion to pray for the killing of Vices in us, that our Lives may express our Faith, is partly uncertainty (at the best) and partly incoherence.

The Collect for the Epiphany hath no Petition, but one, for [the fruition of the glorious Godhead after this Life].

The Collect for the first Sunday after the Epiphany is no more pertinent to that day than to another; and is only for the Generals [the hearing of our Prayers, the knowing our duty and doing it].

That for the second Sunday after Epiphany is no more pertinent, and is only for audience and peace.

That on the third Sunday after the Epiphany is no more pertinent; and hath nothing but in General, that God will look upon our Infirmities, and help us in all dangers and necessities.

The same is to be said of that for the fourth Sunday after Epiphany, which is only for [health of body and soul to pass and overcome Sufferings].

The Collect for the keeping of the Church in the true Religion, is no more pertinent to the fifth Sunday after the Epiphany, that to another day.

The Collect on Septuagesima Sunday is, [that we that are justly punished for our offences, may be mercifully delivered], when perhaps the Church is under no special Punishment: nor is there any reason for the order of this Prayer.

That on the Sunday called Sexagesima hath no reason of its location or order there: and hath no Petition but that so oft repeated one, to be [defended against all adversity].

The Petition for Charity on Quinquagesima Sunday, hath no reason for disorder; nor for appropriation to that day, but should be part of every days Requests.

The same is to be said of the Collect on the first day of Lent; which also unhandsomly saith, that [God hateth nothing that he hath made], which is true only in a formal sence, quâ talis; For he hateth all the works of iniquity, Psal. 5. 5.

The General Petitions on the second Sunday in Lent, [to keep our bodies from adversity, and our souls from evil thoughts] have no reason for their order.

The same is true of that on the third Sunday in Lent, which hath no Petition, but that God will look upon our desires, and stretch forth his right hand to be our defence against Enemies.

There is no more reason for that order of that on the fourth Sunday in Lent, which is only a Petition [for relief to us that are worthily punished], when perhaps we are under no special Punishment, but in Prosperity.

The same Ataxie is in that on the fifth Sunday in Lent, which asketh nothing but to be [governed and preserved evermore].

That on the Sunday before Easter, and divers days after, giveth no reason of Christ's Incarnation and Death, but that [all mankind should follow the example of his humility], and yet must be used rather then that on the second Sunday after Easter, which in fewer words conjoyneth [both a Sacrifice for Sin, and also an Ensample of Godly Life].

The first Collect on Good-fryday hath no Petition, but that God will [graciously behold this his Family] (inconveniently also expressed: the Pronoun [this] seeming plainly to mean, that particular Congregation; which is not to be called God's Family, but part of it).

The following Collects for the day are good, but have no order as to their location.

p. 311Even the Collect on Easter-day is disorderly, and dry, having no Request annexed to the mention of Christ's Resurrection, but that [by God's help we may bring the good desires he hath given us to good effect], which also is repeated the next day, and also on the first Sunday after Easter.

That on the second Sunday after Easter is fitter for Good-friday, but indeed must be a daily Petition.

That on the third Sunday after Easter hath no reason of its order or placing there.

The same is true of that for the fourth Sunday after Easter: and that on the fifth Sunday: which are but Generals (to think and do good).

That on Whitsunday and divers days after, useth the words [as upon this day] of which before: and petitioneth for no gift of the Spirit, but [a right judgment and rejoycing].

That on Trinity Sunday asketh nothing at all, but [through the stedfastness of our Faith to be defended evermore from all adversity]. A Petition so frequently repeated, even alone, as if we would perswade the Enemies of the Church, that we are a worldly carnal People; and principally seek the things that perish: when indeed it is a sin to pray to be [evermore defended from all adversity]; when God hath told us, that through many tribulations we must enter into his kingdom, and that he that will live godly in Christ Iesus shall suffer persecution, and that God chasteneth every son whom he receiveth, and that he that will be Christ's Disciple must deny himself, and forsake all and take up his Cross and follow him, accounting the afflictions of this present time unworthy to be compared with the glory to be revealed.

That on the first Sunday after Trinity is as the rest; having no special respect to the day, or order of Requests: and containeth only the General Request, so oft repeated, of Grace to keep God's Commandments and please him.

No more reason is there for the order of the Petition for [fear and love] on the second Sunday after Trinity.

Nor of that on the third Sunday, which only asketh audience, and that God [by his mighty aid will defend us] without any instancing from what.

No more reason is there for the order of the Requests on the fourth Sunday after Trinity, the fifth, the sixth, the seventh, the eighth (which only prays God, whose Providence is never deceived, to put away from … all hurtful things, and give us these things that be profitable: all mee Generals; in which no particular repentance or desires are expressed). So also on the ninth Sunday (that hath the like Generals) and on the tenth Sunday, which asketh nothing but that we may obtain our petitions, and ask that which pleaseth God: and that on the eleventh Sunday (that we running to the Promises may be partakers of the heavenly Treasure): and that on the twelfth (which asketh for that which we dare not presume to ask): and that on the thirteenth (that we may so run to the promises as to attain them) which is all the Petition: and that on the fourteenth; and that on the fifteenth (keep us ever by thy help, and lead us to all things profitable to our salvation); and that on the sixteenth, the seventeenh, the eighteenth (where [the infections of the Devil] is an inconvenient phrase); the nineteenth, the twentieth, the one and twentieth, the two and twentieth (which again prays that the Church may be free from all adversities): the three and twentieth (which is nothing but in general, that what we ask may be granted); the four and twentieth (for forgiveness); the five and twentieth (for Good works); all which are without any special reason both appropriated to the several days, and placed where they stand in the order of our Requests.

The Petition on St. Thomas's day, for so perfect a Faith as shall never be reproved in the sight of God, is of doubtful conveniency, because contrary to the Scripture prediction of the event.

In the Collect on St. Iohn Baptist's day, the preaching of Penance, is a word of a more misleading tendency, as now used, than the preaching of Repentance.

14. The Lord's Prayer is a third time to be recited before the Communion: when yet as it is a Rule of Prayer as to order, it is forsaken through the Book.

The next Prayer for loving and magnifying God's Name, is most necessary, but there out of order.

The Commandments come in also out of order, without any special reason of connexion to what goeth before and followeth.

So do the following Prayers for the King, which yet in themselves are very good. And the Epistle, and Gospel, and Creed.

The Churchwardens are not directed to an orderly collection for the Poor.

p. 312In the Sentences exciting to remember the Poor, the Scriptures and Apochryphal Passages of Tobit are confounded, without any note of sufficient distinction, as if we would have the People believe that Tobit is Canonical Scripture.

The Prayer for the Church Militant (one of the best) is very defective, having no Petition for the Church, but those for [Truth, Unity, Love and Concord].

The Exhortation biddeth all (and intreateth them for the Lord Jesus sake) even the worst and most unprepared that be present, to come to the Lord's Table as invited thereto by God himself: which is a great wrong to him and them. And it misinterpreteth the Parable, Matth. 22. (to which it seemeth plainly to allude) which speaketh not of our coming to the Sacrament, but of our coming to Christ, and into his Church: Though indeed the Exhortation is very good, if it were made at a sufficient distance before the Sacrament, that they might have time of Preparation.

The next Admonition against unworthy Receiving is very good; but impertinent and unseasonable, while it perswadeth them to come to the Minister for Advice, in order to the Sacrament which is perfectly to be administred.

It is a disorder, for one of the Communicants to be invited to be the Mouth of the rest in Confession of Prayer. If the People may pro tempore make a Minister, why not for continuance; and so the Common Prayer Book is for the Principles of Popular Separatists.

The proper Prefaces for Christmas-day and Whitsunday, repeat the word [at this day] which is either a falshood or impertinent; and non-intelligible to the most.

It is a disorder in the next words to begin in a Prayer and end in a Narrative.

It is disorderly for the Minister to receive the Sacrament in both kinds himself before the other Ministers, or People do receive it in either.

There is no sufficient Explication of the Nature and Use of the Sacrament premised: which is the greater defect where the Sacrament is allowed to be administred without a Sermon; and where so many of the People never learned the Catechism, or understood what a Sacrament is.

The Exhortation is too defective for the exciting the Faith and other Graces of the Communicants; which yet we can bear with, if the Minister may be allowed himself to speak such other quickening Words of Exhortation as he findeth suitable to the temper of the Communicants.

The Confession of Sin before the Communion is too general and defective.

The Consecration, Commemoration, and Delivery, and Participation are not distinctly enough performed.

Sometime the Minister is to kneel at Prayer, and sometime to stand up, without any special reason given for it.

It were more orderly to make the Delivery distinct in Scripture words; and not to confound Prayer and the Delivery together.

It is more suitable to Christ's Example, that the Words of Delivery be (ordinarily) in the Plural Number, and to the Church, or to many at once, [Take ye, Eat ye, Drink ye,] than in the Singular Number recited to each one.

It is disorderly for the People to repeat every Petition of the following Prayers, after the Minister.

That the Hymn be sung in Prose seemeth disorderly.

The Collects appointed to be said after the Offertory, have no reason of order or connexion with what went before, or followeth after.

The first of them beggs [Assistance in these our Supplications and Prayers]; which should rather be towards the beginning than when we are concluding. And it beggs but the oft repeated benefit of Defence against the Changes and (as it is inconveniently called) the Chances of this Life. And another of them again asketh those things which we dare not ask].

But it is the greatest disorder of all, that every Parishioner shall Communicate at least thrice in the year, whether he be fit or unfit, and be forced to it.

In Baptism it is the greatest disorder, that Ministers must be forced, though against their Consciences, to baptize all Children without Exception; the Children of Atheists, Infidels, Hereticks, unbaptized Persons, Excommunicate Persons, or Impenitent Fornicators, or such like.

p. 313It is disorderly that the Parents are neither of them required (ordinarily) to be present, and present their Child to Baptism, but it is left to Godfathers and Godmothers, that have no power to consent for them, or enter them into the Covenant, unless it be in the Parents name, or they be Pro-parents, taking the Child as their own.

And it frustrateth due Enquiry and Assistance, when the Parents may choose whether they will come before to the Minister to be instructed about the Nature and Use of Baptism; and may choose whether they will let him know of it till the Night or Morning before.

The Exhortation before Baptism is very defective, omitting many weighty Points.

So are the two Prayers before it: where also it is inconveniently said, That God by Christ's Baptism did sanctifie the Flood Jordan, and all other Waters, to the mystical washing away of Sin.

The ascribing of the Gift of the Holy Ghost to Infants by their Baptism, as its ordinary Effect and necessary to their Regeneration, is to bring an undetermined uncertain Opinion into our Liturgy.

The Arguments for Infant-Baptism are so defectively exprest, as have tempted many into Anabaptism.

The third Prayer saith very little, but what was said in one of those foregoing.

Sureties that have not the Parents power, are unjustly required to promise in the Infant's Name, or the Infant by them: And so it is a doubt whether many Infants have ever indeed been entred into the Covenant of God, when they cannot be said to Promise or Covenant by Persons, whom neither Nature or Scripture, or any sufficient Authority hath enabled to that Office.

The Sureties are unjustly and irregularly required, to profess present Actual Faith in the Infant's name, when it is a thing not requi…ed of the Infant; but only that he be the Child of a Believer, and by the Parent dedicated to God in Baptism, and there engaged in his Covenant, to Believe and Obey when he is capable.

Of the Cross in Baptism we have said more in due place; but here only add that it is a very great disorder (besides the other faults) to express the Terms of the Covenant as signified by the Cross, more fully than as signified by baptizing; viz. [We sign him with the sign of the Cross, in t…ken that hereafter he shall not be ashamed to confess the Faith of Christ crucified, and manfully to fight under his Banner, against Sin, the World and the Devil, and to continue Christ's faithful Soldier and Servant unto his lives end: Amen].

The Conclusion that [the Child is Regenerate] and the Thanksgiving for [Regenerating it by the Spirit] are doubly faulty: First, in concluding that all Children baptized are Regenerate, when we admit those (before mentioned) whose Interest in the Covenant, which Baptism sealeth, cannot be proved: that is, such whose Parents can lay no just claim to the Grace of the Covenant: At least, here is a private Opinion thrust into our Liturgy. Secondly in concluding all Infants regenerate by the Holy Ghost, when so many Learned Divines think that it is but a Relative Regeneration, that is ascertained them; and the Controversie is yet undecided.

The Exhortation to the Godfathers and Godmothers imposeth on them the Duty of the Parents, to see to the holy Education, which ordinarily they cannot do, nor are to be required to do; nor is it ordinarily done, and yet we go on in the abuse.

The concluding Rubrick hasteneth Children too soon to Confirmation, contrary to some Clauses in the Rubrick for Confirmation.

Divers Defects besides these expressed, will appear, by comparing this part of the Common Prayer, with the Forms which we offer.

In the Private Baptism it is disorderly to make the Godfathers and Godmothers renew solemnly the Covenant-Ingagement of the Child, when before we are to [certifie them that all is well done, and according to due order]; and the solemnizing of the Covenant is the principal use of Baptism; so that its doubtful whether the repeating of so great a part of Baptism, be not a great part of Anbaptism.

And it is not orderly that twice we must say to the Godfathers and Godmothers [Dost thou in the Name of this Child] as if we spoke but to one of them: and the third time we say [Do you in his Name].

p. 314Also the Prayer of [giving the Spirit to the Infant, that he being born again] seems to import the Effects of Baptism on Christ's part, (as understood by the Common Prayer Book) to be not given by the Private Baptism.

In the Rubrick for Confirmation, the Order that Children shall be Confirmed when they can say the Creed, Lord's Prayer, and Ten Commandments, and answer the Questions of the Catechism, seems contrary to the first and third Reasons, which require that Solemn Renewal or owning of their Covenant, which ordinarily they are not ripe for, of many years after they can say the Catechism.

And though we suppose, the meaning was only to exclude the Necessity of any other Sacrament to baptized Infants, yet these Words are dangerous, as to mislead the Vulgar, [He shall know for a Truth, that it is certain by God's Word, that Children being baptized have all things necessary for their Salvation, and be undoubtedly saved]. The meaning is ex parte Ecclesiae but it hath mislead many to think it is absolute, and comprehendeth all things necessary in every respect.

In a Catechism where so many necessary Points are passed over, it's disorderly to put two such frivolous Questions in the beginning, as [What is your Name? and Who gave you this Name?]

In the Catechism there is omitted some of the Essential Attributes of God, without which he cannot be rightly known. There is also omitted the Doctrine of the Law made to Adam, and of Man's Fall, and the Doctrine of our Misery is insufficiently touched: The Person, Office, and Properties of the Redeemer, are so insufficiently opened, as that we should think the Essentials of Christianity are omitted, were it not that they are (generally at least) expressed in the Creed it self, which is more full than the Explication of it. There is no mention of the Holy Scriptures in it: and the Doctrine of the Covenant of Grace is very defectively expressed; and so is the Doctrine of Sanctification, and other parts of the Work of the Holy Ghost; and the whole Doctrine of God's Judgment and Execution: and that of Man's Duty, and even the Nature and Use of the Sacraments, in which it is fullest: as will appear by a true comparing it with what we offer.

The Prayers and Administration of Confirmation suppose all the Children brought to be Confirmed, to have the Spirit of Christ and the forgiveness of all their Sins; whereas a great number of Children at that Age (that we say not the far greater part) do live a carnal, careless Life, and shew no Love to God above all, no prevalent Self-denial, Mortification, nor Faith in Christ, and Heavenly-mindedness, nor serious Repentance for the Life of Sin which they continue in after Baptism: Therefore to these Children Confirmation is not to be Administred, till besides the saying of the Catechism, they make a credible Profession of Faith, Repentance and Obedience: And to them that do not thus, Confirmation is a gross and perillous Abuse.

In the concluding Rubrick there is no care taken for the multitude that being past Childhood, understand not what it is to be a Christian: who also have need of Catechizing.

In Matrimony these Words [For be ye well assured that so many as be coupled together otherwise than God's Word doth allow, are not joined together by God, neither is their Matrimony Lawful] do dangerously speak that of Irregularities in General, which is true only of some greater Faults that are contrary to the Essentials of Matrimony: For in many Cases quod fieri non debet, factum valet.

The Ring should not be forced on those that scruple it.

The obsolete Phrases [With my Body I thee Worship, &c.] should be changed.

The Prayers at the Table are disorderly Repetitions, not delivering that in many Words, which may be exprest in few.

It is unfit to keep all Persons unmarried that are unmeet for the Communion, being Infidels and unbaptized and prophane Persons may marry: and it is unmeet to force such to receive the Communion the same Day that they Marry.

If it were requisite to put the private Work of visiting the Sick, into the publick Liturgy of the Church; yet the Variety of the Cases of the Sick is such, that these Forms are not suitable to all.

p. 315In the Communion of the Sick, the ancient Custom of the Church was, where time and place allowed it, to send the Deacon to the Sick, at the time of the Celebration, with a Portion of the Consecrated Bread and Wine, which is here omitted.

The Minister is causelesly tied to meet the Corps just at the Church Style, and to use the oft-repeated [Lord have Mercy upon us, Christ have Mercy upon us, Lord have Mercy upon us]: And it is a Confusion perilous to the living, that we are to presume that all we bury be of one sort viz. Elect and Saved: when contrarily we see multitudes die without any such Signs of Repentance, as rational Charity can judge sincere.

It is disorder that Women be not at all required beforehand to desire any publick Prayers for their safe Deliverance; and yet when they are delivered, that a Thanksgiving on the Lord's Days, such as is for other great Deliverances will not serve the turn, without a special Office; which if performed on the Lord's Day, will be an Impediment or Disturbance to the publick Worship: And while an inconvenient Psalms, and Repetitions, and Responds be used, the Prayer is defective, as will appear by comparing it with what we offer.

It is a perilous Disorder, that Penance (as it is called) be used by notorious Sinners at a stated time, the beginning of Lent, which should be used (rightly) to restore the Person whenever he is fallen: And this is not to be wished (in this Disorder) to be restored again; no more than that Physick be given only at Lent in acute Diseases, which must be medicated out of Hand.

In the repeating of the Curses, the People should be better taught to know the difference of the Law and Gospel, and then that excellent dehortation may be well used: But this pertaineth to the ordinary preaching of the Word.

Of the Responds, and the doubtful Phrase [thou hatest nothing t…at thou hast made] we have spoke before.

Other Omissions and Disorders appear by comparing it with what we offer.

We only add upon the whole, these further general Remarks.

1. It is a great Disorder that we have so many Prayers, instead of many Petitions in one Prayer: The Gravity and Seriousness requisite in our Prayers to God, and the Examples left on Record in Scripture, do persuade us, when we have many Petitions at once to put up to God, which all have a Connexion in Nature and Necessity, that there should be such a Connexion of our Desires and Requests, and many of them should constitute one Prayer, whereas the Common-Prayer-Book, in its numerous Collects, doth make oft times as many Prayers as Petitions; and we undecently begin with a solemn Preface, and as Solemnly conclude, and then begin again; as if before every Petition of the Lord's Prayer, we should repeat [Our Father which art in Heaven] and after every Petition [For thine is the Kingdom, the Power and the Glory]. Yet we deny not that when we have but some one Particular Request to put up, without Connexion with others, we may then make a Prayer of that alone.

2. Hence it comes to pass that the holy and reverend Name of God is made the matter of unnecessary Tautologies, while half the Prayer is made up of his Attributes and Addresses to him, and with Conclusions containing the Mention of his Name and Kingdom, and the Merits of his Son; even in holy Worship we should fear using God's Name unreverently and in vain.

3. And it is a great Disorder, that so much of the publick Prayers should be uttered by the People, as in the Responds, and that they only should put up the petitioning part, while the Minister doth but suggest to them, or recite the Matter of the Petitions, as in the Litany: seeing the Minister is by Office to be the Mouth of the People and God, and Scripture intimateth, that ordinarily their Part was but to say, [Amen]; and it seemeth to many sober People, who are much offended at it, to be a very confused and unsee… Murmur, that is caused in most Congregations by the Peoples speaking. Especially when in reading the Psalms the People say every second Verse, which cannot be heard and understood by such as cannot read, or have no Books; and then the other Verse which the Minister p. 316saith, is not understood, because we hear not the annexed Verse, which containeth part of the Sense. And so the whole reading Psalms, are almost as in Latin to them that cannot read themselves.

And that all this is really Disorder and contrary to Edification, appeareth both in the Reason of the thing, and in that the Prayers mentioned in Scripture are of another Order; and in that they are not according to the Method of the Lord's Prayer, which is the perfect Rule of Prayer in all universal Prayers, which consists not of occasional Particulars; and in that the most sensible experienced praying Christians find it by Experience to hinder their Edification (and their Testimony should be preferred before that of ignorant, unexperienced, partial, or ungodly Men; or at least a Course taken which is agreeable to both sorts, and hindereth the Edification of neither): And lastly those very Men that will not reform any of this Disorder in the Liturgy, do nauseate and condemn the Prayers of a weak Minister, or private Christian, if they have but the fourth part of the very like Disorders, Repetitions, Tautologies, or Defects as the Liturgy hath.

For these Reasons a proportionable Reformation is desired.

Besides all forementioned, there is in two months space no less than one hundred and nine Chapters of the Apocrypha appointed to be read as Lessons, just in the time, manner, and Title as the Chapter of the holy Scriptures be; even the Stories of Tobit, and Iudith being part; and also of Bel and the Dragon, and Susanna, which Protestants hold to be but Fables. But those Exceptions which we actually offered to the Bishops were as follows.

The Exceptions against the Book of Common-Prayer.

ACknowledging with all humility and thankfulness, his Majesty's most Princely Condescention and Indulgence, to very many of his Loyal Subjects, as well in his Majesty's most gracious Declaration, as particularly in this present Commission, issued forth in pursuance thereof; we doubt not but the right Reverend Bishops; and all the rest of his Majesty's Commissioners intrusted in this Work, will, in imitation of his Majesty's most prudent and Christian Moderation and Clemency, judge it their Duty (what we find to be the Apostles own Practice) in a special manner to be tender of the Churches Peace, to bear with the Infirmities of the weak, and not to please themselves, nor to measure the Consciences of other Men by the Light and Latitude of their own, but seriously and readily to consider and advise of such Expedients, as may most conduce to the healing of our Breaches, and uniting those that differ.

And albeit we have an high and honourable esteem of those godly and learned Bishops, and others, who were the first Compilers of the publick Liturgy, and do look upon it as an excellent and worthy Work, for that time, when the Church of England made her first step out of such a Mist of Popish Ignorance and Superstition wherein it formerly was involved; Yet considering that all human Works do gradually arrive at their Maturity and Perfection; and this in particular being a Work of that Nature, hath already admitted several Emendations since the first compiling thereof.

It cannot be thought any Disparagement or Derogation either to the Work it self, or to the Compilers of it, or to those who have hitherto used it, if after more than an hundred Years, since its first composure, such further Emendations be now made therein, as may be judged necessary for satisfying the Scruples of a multitude of sober Persons, who cannot at all (or very hardly) comply with the use of it, as now it is, and may best sute with the present times after so long an Enjoyment of the glorious light of the Gospel, and so happy a Reformation. Especially considering that many Godly and learned Men, have from the beginning all along earnestly desired the Alteration of many things therein, and very many of his Majesty's pious, peaceable, and loyal Subjects, after so long a discontinuance of it, are more averse from it than heretof… The satisfying of whom (as far as may be) will very much conduce to that P…ce and Unity which is so much desired by all good Men, and so much endeavoured by his most excellent Majesty.

p. 317And therefore in pursuance of this his Majesty's most gracious Commission, for the satisfaction of tender Consciences, and the procuring of Peace and Unity amongst our selves, we judge meet to propose,

First, That all the Prayers, and other Materials of the Liturgy may consist of nothing doubtful or questioned amongst pious, learned, and orthodox Persons, inasmuch as the professed end of composing them is for the declaring of the Unity and Consent of all who join in the publick Worship; it being too evident that the limiting of Church-Communion to things of doubtful Disputation, hath been in all Ages the ground of Schism and Separation according to the saying of a learned Person.

To load our publick Forms, with the private Fancies upon which we differ,Mr. Hales. is the most soveraign way to perpetuate Schism to the World's End. Prayer, Confession, Thanksgiving, reading of the Scriptures, and administration of the Sacraments in the plainest, and simplest manner, were matter enough to furnish out a sufficient Liturgy, though nothing either of private Opinion, or of Church-pomp, of Garments, or prescribed Gestures, of Imagery, of Musick, of matter concerning the Dead, of many Superfluities which creep into the Church under the Name of Order, and Decency, did interpose it self. To charge Churches and Liturgies with things unnecessary, was the first beginning of all Superstition, and when Scruple of Conscience began to be made or pretended, then Schism began to break in. If the special Guides and Fathers of the Church would be a little sparing of incumbering Churches with Superfluities, or not over-rigid, either in reviving obsolete Customs, or imposing new, there would be far less Cause of Schism, or Superstition; and all the Inconvenience were likely to ensue, would be but this, they should in so doing yield a little to the imbecillity of their Inferiors; a thing which St. Paul would never have refused to do: Mean while, wheresoever false or suspected Opinions are made a piece of Church-Liturgy; he that separates is not the Schismatick; for it is alike unlawful to make profession of known, or suspected Falshood, as to put in practice unlawful or suspected Action.

2. Further, we humbly desire that it may be seriously considered, that as our first Reformers out of their great Wisdom, did at that time so compose the Liturgy, as to win upon the Papists, and to draw them into their Church-Communion, by varying as little as they well could, from the Romish Forms before in use; so whether in the present Constitution, and State of Things amongst us, we should not according to the same Rule of Prudence and Charity, have our Liturgy so composed, as to gain upon the Judgments and Affection of all those who in the Substantials of the Protestant Religion are of the same Persuasions with our selves: Inasmuch as a more firm Union and Consent of all such, as well in Worship, as in Doctrine, would greatly strengthen the Protestant Interest against all those Dangers and Temptations which our intestine Divisions and Animosities do expose us unto, from the common Adversary.

3. That the Repetitions, and Responsals of the Clerk and People, and the alternate reading of the Psalms and Hymns which cause a confused Murmur in the Congregation, whereby what is read is less intelligible, and therefore unedifying, may be omitted: The Minister being appointed for the People in all publick Services appertaining unto God and the Holy Scriptures, both of the Old and New Testament, intimating the Peoples Part in publick Prayer to be only with Silence and Reverence to attend thereunto, and to declare their Consent in the Close, by saying Amen.

4. That in regard the Litany (though otherwise containing in it many holy Petitions) is so framed, that the Petitions for a great part are uttered only by the People, which we think not to be so consonant to Scripture, which makes the Minister the Mouth of the People to God in Prayer, the Particulars thereof may be composed into one solemn Prayer to be offered by the Minister unto God for the People.

5. That there be nothing in the Liturgy which may seem to countenance the Observation of Lent, as a Religious Fast; the Example of Christ's fasting Forty Days and Nights, being no more imitable, nor intended for the Imitation of a Christian, than any other of his Miraculous Works were, or than Moses his forty Days Fast was for the Jews: And the Act of Parliament, 5 Eliz. forbidding abstinence from Flesh to be observed upon any other than a Politick Consideration, and punishing all those who by Preaching, Teaching, Writing, or open Speeches, shall notifie that the forbearing of Flesh, is of any necessity for the saving of the Soul, or that it is the Service of God, otherwise than as other politick Laws are.

p. 3186. That the religious Observation of Saints-days appointed to be kept as Holy-days, and the Vigils thereof without any Foundation (as we conceive) in Scripture, may be omitted. That if any be retained, they may be called Festivals, and not Holy-days, nor made equal with the Lord's-day, nor have any peculiar service appointed for them, nor the People be upon such Days forced wholly to abstain from Work, and that the Names of all others now inserted in the Calender which are not in the first and second Books of Edward the sixth, may be left out.

7. That the Gift of Prayer, being one special Qualification for the Work of the Ministry bestowed by Christ in order to the Edification of his Church, and to be exercised for the profit and benefit thereof, according to its various and emergent necessity; It is desired that there may be no such imposition of the Liturgy, as that the exercise of that gift be thereby totally excluded in any part of Publick Worship. And further, considering the great Age of some Ministers, and Infirmities of others, and the variety of several Services oft-times concurring upon the same day, whereby it may be inexpedient to require every Minister, at all times to read the whole; It may be left to the discretion of the Minister, to omit part of it, as occasion shall require: which liberty we find to be allowed even in the first Common Prayer Book of Edward 6.

8. That in regard of the many Defects which have been observed in that Version of the Scriptures, which is used throughout the Liturgy (manifold Instances whereof may be produced, as in the Epistle for the first Sunday after Epiphany, taken out of Romans 12. 1. Be ye changed in your shape; And the Epistle for the Sunday next before Easter, taken out of Philippians 2. 5. Found in his apparel as a man; as also the Epistle for the fourth Sunday in Lent, taken out of the fourth of the Galatians, Mount Sinai is Agar in Arabia, and bordereth upon the City which is now called Ierusalem. The Epistle for St. Matthew's Day taken out of the second Epistle of Corinth. and the 4th. We go not out of Kind. The Gospel for the second Sunday after Epiphany, taken out of the second of Iohn, When Men be drunk. The Gospel for the third Sunday in Lent, taken out of the 11th of Luke, One House doth fall upon another. The Gospel for the Annunciation, taken out of the first of Luke, This is the sixth Month which was called barren] and many other places) we therefore desire instead thereof the New Translation allowed by Authority may alone be used.

9. That inasmuch as the holy Scriptures are able to make us wise unto Salvation, to furnish us throughly unto all good Works, and contain in them all things necessary, either in Doctrine to be believed, or in Duty to be practised; whereas divers Chapters of the Apocryphal Books appointed to be read, are Charged to be in both respects, of dubious and uncertain credit: It is therefore desired, that nothing be read in the Church for Lessons, but the Holy Scriptures of the Old and New Testament.

10. That the Minister be not required to rehearse any part of the Liturgy at the Communion-Table, save only those parts which properly belong to the Lord's Supper; and that at such times only when the said holy Supper is administred.

11. That as the Word (Minister) and not Priest, or Curate, is used in the Absolution, and in divers other places; it may throughout the whole Book be so used instead of those two Words; and that instead of the Word Sunday, the Word Lord's-day, may be every where used.

12. Because singing of Psalms is a considerable part of publick Worship, we desire that the Version set forth and allowed to be sung in Churches, may be amended or that we may have leave to make use of a purer Version.

13. That all obsolete Words in the Common-Prayer, and such whose use is changed from their first significancy (as Aread) used in the Gospel for the Monday and Wednesday before Easter [Then opened he their Wits] used in the Gospel for Easter Tuesday, &c. may be altered unto other Words generally received, and better understood.

14. That no Portions of the Old Testament, or of the Acts of the Apostles, be called Epistles, and read as such.

15. That whereas throughout the several Offices, the Phrase is such as presumes all Persons (within the Communion of the Church) to be regenerated, converted, and in an actual state of Grace (which, had Ecclesiastical Discipline been truly and vigorously executed, in the Exclusion of Scandalous and obstinate Sinners, might be better supposed: But there having been, and still being a confessed want of that (as in the Liturgy is acknowledged) it cannot be rationally admitted in the utmost Latitude of Charity.) We desire that this may be reformed.

p. 31916. That whereas orderly Connection of Prayers, and of particular Petitions and Expressions, together with a competent length of the Forms used, are tending much to Edification, and to gain the reverence of People to them. There appears to us too great a neglect of both, of this Order, and of other just Laws, of Method.

Particularly.

1. The Collects are generally short, many of them consisting but of one, or at most two Sentences of Petition; and these generally ushered in with a repeated mention of the Name and Attributes of God, and presently concluding with the Name and Merits of Christ; whence are caused many unnecessary Intercisions and Abruptions, which when many Petitions are to be offered at the same time, are neither agreeable to Scriptural Examples, nor suited to the Gravity and Seriousness of that Holy Duty.

2. The Prefaces of many Collects have not any clear and special Respect to the following Petitions; and particular Petitions are put together, which have not any due Order, nor evident Connection one with another, nor suitableness with the Occasions upon which they are used, but seem to have fallen in rather casually, than from an orderly Contrivance.

It is desired, that instead of those various Collects, there may be one methodical and intire form of Prayer composed out of many of them.

17. That whereas the publick Liturgy of a Church should in reason comprehend the Summ of all such Sins as are ordinarily to be confessed in Prayer by the Church, and of such Petitions and Thanksgivings as are ordinarily by the Church to be put up to God, and the publick Catechisms or Systems of Doctrine, should summarily comprehend all such Doctrines as are necessary to be believed, and these explicitly set down: The present Liturgy as to all these seems very defective.

Particularly.

1. There is no preparatory Prayer in our Address to God for Assistance or Acceptance; yet many Collects in the midst of the Worship have little or nothing else.

2. The Confession is very defective, not clearly expressing original Sin, nor sufficiently enumerating actual Sins, with their Aggravations; but consisting only of Generals: Whereas confession being the Exercise of Repentance, ought to be more particular.

3. There is also a great Defect as to such Forms of publick Praise and Thanksgiving, as are suitable to Gospel-worship.

4. The whole Body of the Common-Prayer also consisteth very much of meer Generals: as, (To have our Prayers heard) to be kept from all Evil, and from all Enemies, and all Adversity, that we might do God's Will; without any mention of the Particulars in which these Generals exist.

5. The Catechism is defective as to many necessary Doctrines of our Religion; some even of the Essentials of Christianity not mentioned except in the Creed, and there not so explicite as ought to be in a Catechism.

18. Because this Liturgy containeth the Imposition of divers Ceremonies which from the first Reformation have by sundry learned and pious Men been judged unwarrantable, as

1. That Publick Worship may not be celebrated by any Minister that dare not wear a Surpless.

2. That none may baptise, nor be baptised, without the transient Image of the Cross, which hath at least the Semblance of a Sacrament of human Institution, being used as an ingaging Sign in our first and solemn Covenanting with Christ, and the Duties whereunto we are really obliged by Baptism, being more expresly fixed to that airy Sign than to this holy Sacrament.

3. That none may receive the Lord's Supper that dare not kneel in the act of receiving; but the Minister must exclude all such from the Communion: although such kneeling not only differs from the practice of Christ and of his Apostles, but (at least on the Lord's Day) is contrary to the practice of the Catholick Church for many hundred Years after, and forbidden by the most venerable Councils that p. 320ever were in the Christian World. All which Impositions, are made yet more grievous, by that Subscription to their Lawfulness, which the Canon exacts, and by the heavy Punishment upon the Non-observance of them which the Act of Uniformity inflicts.

And it being doubtful whether God hath given power unto Men, to institute in his Worship such Mystical Teaching Signs, which not being necessary in genere, fall not under the Rule of doing all things decently, orderly, and to edification, and which once granted will upon the same reason, open a door to the Arbitrary Imposition of numerous Ceremonies of which St. Augustine complained in his days; and the things in Controversie being in the Judgment of the Imposers confessedly indifferent, who do not so much as pretend any real Goodness in them of themselves, otherwise than what is derived from their being imposed, and consequently the Imposition ceasing, that will cease also, and the Worship of God not become indecent without them.

Whereas in the other hand on the Judgment of the Opposers, they are by some held sinful, and unlawful in themselves; by others very inconvenient and unsuitable to the Simplicity of Gospel Worship, and by all of them very grievous and burthensome, and therefore not at all fit to be put in ballance with the Peace of the Church, which is more likely to be promoted by their removal, than continuance: Considering also how tender our Lord and Saviour himself is of weak Brethren, declaring it much better for a Man to have Milstone hang'd about his neck, and be cast into the depth of the Sea, than to offend one of his little Ones: And how the Apostle Paul (who had as great a Legislative Power in the Church, as any under Christ) held himself obliged by that Common Rule of Charity, not to lay a stumbling block, or an occasion of offence before a weak Brother, chusing rather not to eat flesh whiles the world stands (though in it self a thing lawful) than offend his Brother for whom Christ died. We cannot but desire that these Ceremonies may not be imposed on them, who judge such Impositions a Violation of the Royalty of Christ, and an Impeachment of his Laws as insufficient, and are under the holy awe of that which is written, Deut. 12. 32. (what thing soever I command you, observe to do it) Thou shalt not add thereto, nor diminish from it) but that there may be either a total Abolition of them, or at least such a liberty, that those who are unsatisfied concerning their lawfulness or expediency, may not be compelled to the Practice of them, or Subscription to them. But may be permitted to enjoy their Ministerial Function, and Communion with the Church without them.

The rather because these Ceremonies have for above an hundred years been the Fountain of manifold Evils in this Church and Nation, occasioning sad Divisions between Ministers and Ministers, as also between Ministers and People, exposing many Orthodox, Pious, and Peaceable Ministers, to the displeasure of their Rulers, casting them on the edge of the Penal Statutes, to the loss not only of their Livings and Liberties, but also of their Opportunities for the Service of Christ, and his Church; and forcing People, either to Worship God in such a manner as their own Consciences condemn, or doubt of, or else to forsake our Assemblies, as thousands ha…e done. And no better Fruits than these can be looked for from the retaining and imposing of these Ceremonies, unless we could presume, that all his Majesty's Subjects should have the same Subtilty of Judgment to discern even to a Ceremony, how far the Power of Man extends in the Things of God, which is not to be expected, or should yield Obedience to all the Impositions of Men concerning them, without inquiring into the Will of God, which is not to be desired.

We do therefore most earnestly… entreat the Right Reverend Fathers and Brethren, to whom these Papers are delivered, as they tender the Glory of God, the Honour of Religion, the Peace of the Church, the Service of his Majesty in the Accomplishment of that happy Union, which his Majesty hath so abundantly … his Desires of, to joyn with us in importuning his most Excellent Majesty, that his most gracious Indulgence, as to these Ceremonies, granted in his Royal Declaration, may be confirmed and continued to us and our Posterities, and extended to such as do not yet enjoy the Benefit thereof.

19. As to that Passage in his Majesty's Commission, where we are authorized, and required to compare the present Liturgy, with the most ancient Liturgies which have been used in the Church, in the most purest and primitive… Times…. We have in Obedience to his Majesty's Commission, made Enquiry, but cannot find any Records of known Credit, concerning any entire Forms of Liturgy, within the first Three hundred years, which are confessed to be as the most primitive, p. 321so the purest Ages of the Church: Nor any Impositions of Liturgies upon any National Church for some hundreds of years after. We find indeed some Liturgical Forms fathered upon St. Basil, St. Chrysostome, and St. Ambrose, but we have not seen any Copies of them, but such as give us sufficient Evidence to conclude them either wholly spurious, or so interpolated, that we cannot make a judgment which in them hath any primitive Authority.

Having thus in general expressed our Desires, we come now to particulars, which we find numerous, and of a various nature; some we grant are of inferiour Consideration, verbal rather than material (which were they not in the Publick Liturgy of so famous a Church, we should not have mentioned) others dubious and disputable, as not having a clear Foundation in Scripture for their warrant: but some there be that seem to be corrupt, and to carry in them a repugnancy to the Rule of the Gospel; and therefore have administred just Matter of Exception and Offence to many, truly religious, and peaceable; not of a private station only, but learned and judicious Divines, as well of other Reformed Churches, as of the Church of England, ever since the Reformation.

We know much hath been spoken and written by way of Apology, in Answer to many things that have been objected; but yet the Doubts and Scruples of Tender Consciences still continue, or rather are increased. We do humbly conceive it therefore a Work worthy of those Wonders of Salvation, which God hath wrought for his Majesty now on the Throne, and for the whole Kingdom, and exceedingly becoming the Ministers of the Gospel of Peace, with all holy Moderation and Tenderness, to endeavour the removal of every thing out of the Worship of God, which may justly offend or grieve the Spirits of sober and godly People. The Things themselves that are desired to be removed, not being of the Foundation of Religion, nor the Essentials of Publick Worship, nor the Removal of them any way tending to the prejudice of the Church or State: Therefore their Continuance, and rigorous Imposition, can no ways be able to countervail the laying aside of so many pious and able Ministers, and the unconceivable grief that will arise to multitudes of his Majesty's most Loyal and Peaceable Subjects, who upon all occasions are ready to serve him with their Prayers, Estates, and Lives. For the preventing of which Evils, we humbly desire that these Particulars following, may be taken into serious and tender Consideration.