Common Prayer Book No Divine Service, Objections and answers
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 onelyonly.
4. In the daies of the New-Teſtament, John the Baptiſt, and our Saviour Chriſt, taught the People to obſerve nothing, but either what was written in the Scriptures, or what they had received from God.
5. Paul alſo obſerves, and teaches all the Churches to whom he wrote,1 Cor. 1.25. 1 Cor. 16.1. to obſerve (in their Worſhipping of God) the ſame manner that was preſcribed, and appointed by the Lord himſelf.
Secondly, If there be ſuch a latitude granted in things relating to the Worſhip of God, that any thing that is not forbidden may be introduced, what can hinder the Papiſts to bring in their five new Sacraments, Organs, and a hundred ſuch things, nay the Pope himſelf? and is it not upon that very ground that they, and the Biſhops uſhered in all their Popiſh Innovations, and Superſtitions? But the Minor is denied, Liturgies are forbidden (conſequentially) I prove thus,
1. That which is not commanded in matters of Gods Worſhip, is forbidden; but ſtinted impoſed Liturgies are not commanded, therefore forbidden; the Major is fully granted in the Aſſemblies Catechiſm, in the ſecond Queſtion, on the ſecond Commandement: But impoſed, ſtinted Liturgies cannot be proved by Scriptures, being an Innovetion, and born out of due time, to have the word of God father or own it.
2. That which is a Tradition and Invention of men (in the Worſhip of God) is forbidden in the Scriptures, but this is a Tradition and Invention of men,Deut. 5.32, 33. Mark 7. 8, 9. Tit. 1.14. in the Worſhip of God: for who can or dare ſay, That any of theſe Liturgies are Oracles from God? If it be ſaid, That there is no Law againſt it, and therefore it is no ſin; There is Law from the mouth of the Law-giver himſelf, who ſaid (to the Jews) Why do you tranſgreſs the Commandement of God by your Traditions?Mat. 15.3.
Obj. 2. The prudential determination of ſuch Modes and Circumſtances as God hath left to Humane determination, is lawful. But a ſtinted form is ſuch, therefore lawful.
Anſ. I grant that God hath left ſome Modes and Circumstances to Humane determination; yet conſider that theſe are either,
1. Meerly Civil and Natural, as matters relating to the outward man, as Civil and politick Laws and Government. Or,
2. If there be any ſuch things left to the determination of men (as to conſider of the fitteſt day or hour to meet, or the convenienteſt place, &c.) yet this is left to the determination of the Churches, and Societies of Chriſtians in their ſeveral places, and as occaſions fall out, and not to Magiſtrates or Miniſters only.
3. If there were authority left in the hand of the Magiſtrate, or any other ſort of men (which cannot be proved by Scripture) to appoint ſuch Circumſtances, yet how doth it appear that they may enjoyn and impoſe this under perſonal, or pecuniary puniſhment?
4. Liturgies do determine more than Modes and Circumſtances; for they appoint how all, or moſt of the parts of Gods Worſhip (as Prayer, adminiſtring the Sacrament, &c.) ſhall be done. But laſtly,
5. If the Word of God doth direct in all the Circumſtances of Gods worſhip, either by command, or example, then is there no need of ſuch Liturgies. But the Word of God doth direct in thoſe Circumſtances, as for place, Joh. 4.23. 1 Tim. 2.8. in Synagogues, in Houſes, and on Mountains. For time, 2 Tim. 4.2. 2 Theſ. 5.17. For geſture, &c. Luk. 22.14. Aob. 20.36. all which, with other Circumſtances, may eaſily be proved.
Obj. 3. There are many expreſs Examples in Scripture for forms of Gods ſervice, therefore they are unqueſtionably lawful, as Pſalms, Songs, Praiſes, Bleſsings, and Prayers, as Pſal. 92. and 102. Exod. 15. Numb. 6. Mat. 6 particularly the Lords Prayer.
Anſ. That there were Pſalms, Songs, Praiſes, Prayers, and Bleſsings, compoſed by the Praphats and Servants or God heretofore upon occaſions, is acknowledged. But yet,
1. That thoſe holy men of God ſpake (and wrote) as they were moved by the Holy Ghoſt;2 Pet. 1.21. and had ſuch a ſpirit of infallibility in ſuch things; which no men ſince the Apoſtles daies can pretend to.
2. What they then wrote (viz. their Prayers, Pſalms, Rom. 15.4. 2 Tim. 3.16.and Songs, &c.) are now become Scripture, and are written for our learning.
3. To argue from an extraordinary, Ab extraordinario ad ordinarium non eſt conſequentia.to an ordinary practice, is not right, you may as well ſay, becauſe Moſes commanded every one to ſlay his Brother, therefore other ordinary perſons may do ſo; or becauſe David divided the Prieſts into four and twenty Courſes, other Kings or Rulers may do the like with Goſpel-Miniſters; or becauſe Moſes and David wrote Canonical Scripture, therefore other perſons may do the like.
4. For the Lords Prayer (ſo called) though it be not denied,It may bee called the Lerds Prayer, as that Sermon hee made on the Mount (with other Sermons) may bee called his, becauſe hee taught it; though it doth not appear that hee himſelf ever uſed it. but that it may be uſed by any godly men (though not in the way it is by moſt, at the end of their own) yet it will be hard to prove it to be a form. Becauſe,
1. It was delivered by our Saviour at firſt as part of his Sermon on the Mount (which ſeems to be one of his firſt Sermons) and as a Direction to pray; as hee gives in the ſame place,Mat. 6. and at the ſame time, direction to faſt, and give almes.
2. The two Evangeliſts do differ, in relating the Prayer, in ſeveral particulars, and Luke hath not the concluſion,Luk. 11. or the words, For thine is the Kingdome, and the power, and the glory for ever. Amen. If it muſt be uſed as a form, which of the two Evangeliſts muſt be imitated, ſeeing they thus differ?
3. If it was given as a Form, and enjoyned and impoſed, then it was a ſin in the Apoſtles and Primitive Chriſtians, and others ſince, not to uſe it conſtantly: But it doth not appear that the Apoſtles did uſe it at all afterwards,Act. 4.25. Eph. 1. 17, &c. Col. 1. 9, &c. though we read of the Apoſtles joynt-prayers, and of many of Panls Prayers, yet therein is no mention thereof.
Obj. But doth not Chriſt, Luk. 11.2. command his Diſciples to ſay, Our Father? &c.
Anſ. The meaning ſeems to be this, that when one of Chriſts Diſciples did deſire Chriſt to teach them to pray, as John alſo taught his Diſciples, Chriſt did ſend them to the direction which he had given before in his preaching upon the Mount.
Obj. 4. It is lawful to pray to God in ſet words that wee finde in Scripture: but ſo to pray, is to pray in a form. Therefore a Form is lawful.
Anſ. For to uſe the ſame words in prayer, out of earneſtneſs, vehemency, and Agony (and that by the Spirit) as Chriſt, and ſome of the Prophets did, at the ſame time, is no ground at all for men to form a whole Book of prayer, without any ſuch eminent impulſions of the Spirit.
2. The Repetition of the ſame words was by the ſame Perſons, and peculiar to them that ſpake them, and chiefly for that time, and therefore is no ground at all either to form prayers for others, or to impoſe them upon others.
3. From thoſe inſtances you may better infer,Ex particulari, non eſt Syllogizari. that no form is to be uſed till a man is in ſuch an Agony, or Energy of ſpirit, as Chriſt and thoſe men were in; but as I ſaid before, to argue from an Extraordinary to an Ordinary is not good, nor from a particular to a general.
Obj. 5. If it be lawful for the people to uſe a form as they do when they joyn with the Paſtor, then it is lawful for the Paſtor.
Anſ. How can the extemporary, immediate, unconceived prayer of the Paſtor be a form to the People, ſince they know nothing of it before? but if that be a form, ſuch a form we will yeeld to, viz. an unwritten, unprinted, unheard of, and Non-impoſed form.
Obj. 6. Chriſt hath left his approbation of ſuch forms, proved, Luk. 20.42. & 24.4.
Anſw. There is nothing to that purpoſe in either of thoſe Scriptures, unleſs you make the citing of Scripture a proof. But put the caſe that Chriſt had left his approbation of Scriptural forms which are Divine, that therefore he gave his approbation of meer humane forms. This is like the Papiſts pleading from written Truths to unwritten Verities. But further, ſuppoſe all that the Objection ſuppoſes, that Chriſt did approve of ſuch Forms, yet where do you finde that Chriſt did impoſe ſuch, or give authority to any ſort of men to impoſe ſuch.
Object. 7. But Chriſt uſed the ſame words thrice in Prayer.
Anſw. See the Anſwer to the fourth Objection.
Obj. 8. But Chriſt did uſe a Hymn.
Anſ. If by a Hymn, be underſtood one of the Pſalms of Scripture, why might not Chriſt and his Diſciples uſe it, the Pſalms being in Metre, and then in uſe among the Jews? but others underſtand by an Hymn, On Col. 3.16.an extempore Song, as divers Interpreters make that diſtinction between Hymns, and Pſaelms, and Spiritual Songs; others underſtand by a Hymn no more than praiſing God,As the ſame word is uſed, Heb. 2.12. as the word is taken; and that may ſerve for an anſwer to the other Objection, That the Apoſtles commanded it.
Obj. 9. If it be lawful to uſe a form in preaching, then in prayer: but the former is …. Ergo the latter.
Anſw. When it can be proved that it is lawful for any Preacher to write all his Sermon verbatim, & then preach (or rather read) it ſo, without addition, ſubſtraction, or alteration, and afterwards print it, and impoſe it upon others, then I ſhall grant it to bee lawful to make ſuch forms, and read them inſtead of preaching.
Obj. 10. Becauſe it was the practice of the Churches in Scripture-times, and downwards, to have ſuch Liturgies.
Anſ. The Biſhops ſaid ſo, and ſought to prove it, as Biſhop Andrews purſued in his inquiry, ſo hard after Lituagies, that he thought he had gotten a Jewiſh one, which he ſent to Cambridge to tranſlate; but it was there ſoon diſcovered to be one made long after the Jews ceaſed to be a Church,See Smect. and ſo he himſelf ſuppreſt it, and had there been any ſuch in our Saviours, or his Apoſtles time, doubtleſs we ſhould have found ſome mention of it in the Scriptures where mention is made of their reading, and preaching in the Synagogues of the Jews, Luk. 4.17.and where we read of giving the Book of the Prophet Iſaiah, but not Common-Prayer-Book.
Obj. 11. But a Liturgy or Common-Prayer-Book is good to help thoſe that cannot pray, as Crutches to help a lame man.
Anſ. It is rather a Hindrance than Help: for people would, if it were not for ſuch Forms, ſeek the Spirit of God, which would be given to help them.
2. Either theſe are to help thoſe that have no grace, or thoſe that have grace; not thoſe that have none: for what good will Crutches do to a dead man?Epheſ. 2. 1, 5. 1 Tim. 5.6. as every graceleſs and natural man is.
3. If he hath grace, then he wants no Crutches, for he is cured, and ſhould do with thoſe Crutches, as lame Perſons when they are cured in the Bath, hang up their Crutches on the Croſs, and leave them behinde them, to ſhew they are cured.
4. If the lame ſhould uſe Crutches, yet that is no ground why thoſe that God hath cured of their lameneſs ſhould bee tied to carry Crutches, or walk on them.
Queſt. But what Reaſons or Objections have you against the Engliſh Liturgy, or Common-Prayer-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 onelyonly 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 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. foreign 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 onelyonly 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 be uſed. And yet that is part of a Chapter (or ſecond Leſſon) to wit, of Luke 1.68, &c.
16. In the Creed, they make that part of one Article, That Chriſt deſcended into Hell, As if Chriſt bad deſcended into the place of the Damned (as the Papiſts hold) contrary to Mat. 12.40. Epheſ. 4.8.
17. The Prieſt, and the People (whilſt they are at their Service) ſalute and complement one with an other; The Lord be with you (ſaith the Prieſt) And with thy ſpirit, ſay the people.
18. The Miniſter ſtanding up in the midſt of his Prayers, between one Prayer and another. The Prayer is not ſo long, that be ſhould be ſo ſoon tyred in kneeling.
19. The chopping and mineing of Prayer between the Prieſt and the People in many places, which are liker Charmers than Chriſtians Prayers.
20. In that called Quicunque vult, where the Articles of the Catholick Faith are ſet down, one is, that Chriſt deſcended into Hell (ſome other expreſſions in it are liable to exception) and yet in the laſt verſe thereof it is ſaid, This is the Catholick faith, which except a man beleeve faithfully, he cannot be ſaved; and yet many doubtleſs that never heard, underſtood, nor could beleeve ſeveral things therein, may be, and will be ſaved.
21. The Letany is to be read upon Wedneſdays and Fridays, and at other times when the Ordinary ſhall command. And why upon Wedneſdaies and Fridays, unleſs to comply with the Papiſts? and why at the Ordinaries command? Is not every Miniſter of Chriſt as fit to judge when 'tis meet to read it, as well as the Ordinary? An ordinary judgement, may diſcern this to be extraordinary folly.
22. The Miniſter propounds the matter of Prayer, but the people pray, Good Lord deliver us; We beſeech thee to hear us good Lord. It's ſtrange that this liberty is allowed people in publick, and yet denied to others in private: nay, that the women are ſuffered to ſpeak (that is, pray) in the Church, and publickly too, this is contrary to 1 Tim. 2.11, 12.
23. Many Tautolegies therein, the words, Good Lord deliver us uſed eight times; and the words, We beſeech thee to hear us good Lord, Qui paratus eſt in alterum dicere, ipſum oportet carere vitio.uſed one and twenty times; and uſing the Lords Prayer five times, or more, in one Morning Service. This is vain Repetition, forbidden in Mat. 6.6. and that which they much condemn in ſuch as pray conceived prayers.
24. From Fornication, and all other deadly Sins. Herein making a difference (as the Papiſts do) between Venial and Mortal Sins, though all ſins be deadly, or deſerve death, Rom. 5.12. & 6.23. yet true it is, that there is an unpardonable ſin, 1 John 5.16.
25. Praying againſt ſudden death. This is no where commanded in the Scripture, but rather the contrary.*Some of the Antients prayed for ſudden death, as you find in Acts & Monuments. See Eccleſ. 9.12. Mar. 13.33, &c. Luk. 12.29, 40, 45, 46. And what doth this but confirm ignorant Proteſtants (as well as Papiſts) in thoſe corrupted Principles; That Repentance is in their own power, and that Repentance muſt be a mans loſt Act, or elſe he cannot be ſaved: by which they exclude all thoſe that dye ſuddenly (eſpecially violently) from Salvation; which is contrary to theſe Scriptures, 1 Sam. 4.18, 19, &c. Job 21.24, 25. Eccleſ. 9.2.
26. That they deſire to be delivered by Chriſts Circumciſion, Baptiſm, Faſting, and Temptation; yea Burial: ſome alſo take exception at the word By, being uſed as in an Oath,Mat. 5.34, 35, 36. eſpecially ſo many times as there it is.
27. There's a Prayer, That God will bring into the way of truth all ſuch as have erred; whereas ſome are not at all to be prayed for, Joh. 17.9. 1 Jo. 5.16.
28. They pray for a ſort of people called Curates (a Name and Office not known in the Bible) diſtinct from Biſhops, and Paſtors. Note here the Biſhops and Curates are not looked upon as Paſtors (that is, Feeders) and indeed they are not, for the one is a Starver, the other a Biter and Slayer of the ſheep.
29. The taking of Gods Name ſo many times irreverently in their mouthes, in ſaying, Lord have mercy upon us, Chriſt have mercy upon us; contrary to Exod. 20.7. Levit. 19.12. which forbid men to take Gods name in vain.
30. That the Collect for Chriſtmas Day (as they call it) is to be read till New-years Day; and yet the Collect is thus: Almighty God, which haſt given us thy only begotten Son, to take our Nature upon him, and this day to bee born of a pure Virgin. What? could he be born that day, and every day of the ſix following too? The like upon Eaſter and Aſcenſion-days (ſo called) is to be read, and ſix daies after.And yet Eaſter is a moveable Feaſt, ſometimes in March, and ſometimes in April, ſo called. But it is more than all the learned Clerks either in England or Italy can prove, that Chriſt was born either on that day, or in that Month called December, but rather in the ſeventh Month, called September, which might be figured and held forth by the Feaſt of Tabernacles, which was upon the fifteenth day of the Month, Levit. 23.34. and the Jews, and divers learned Chriſtians, held,John 1.14. foreign. and ſtill hold, that the firſt day of that Feaſt ſhadowed his birth, as the laſt or eighth day, his Circumciſion: and John ſeems to allude to that, in John 1.14.
31. At the purification of Mary,Purification of Mary. Levit. 12.4. the Collect runs, That as thine onelyonly Son this day was preſented in the Temple. Which is as uncertain as the other: for if the three and thirty days according to the Law, that the woman was to continue in the blood of her purifying, did begin when Chriſt was born, then they were ended ſix or ſeven days before that time of Purification; but if thoſe thirty three days begin after the day of Circumciſion, then the day now obſerved is not probably the very day. But ſuppoſe it were that very day, why ſhould that Jewiſh Ceremony be ſtill retained? it is not with an intent to further the converſion of the Jews; for both Popiſh, and Prelatical (for the moſt part) deny that they will at all be converted.
32. That the Prieſt is appointed to ſtand at the North-ſide of the Table; This is done (as many other things) in imitation of the Ceremonial Law, Levit. 1.11.
33. That the people are appointed to kneel, at the reading of the ten Commandements. This is contrary to Neh. 8.2, 3, 5. and yet afterwards when the Miniſter is to pray, he is appointed to ſtand up. Unleſs men were addicted and reſolved to walk contrary to God and his Word, they would not be ſuch Fanaticks.
Obj. But the people kneel becauſe of their praying, Lord have mercy upon us.
Anſw. But who hath appointed them to do that? This is to be wiſe above what is written.
34. Offerings are appointed to be paid to the Curate, which is to continue ſtill that Ceremonial Law that Chriſt hath abrogated, Col. 2.14. Heb. 9.10.
35. There is added in the Adminiſtration of the Communion, words of their own, Publick Communion.to the words of Chriſts inſtitution. As, Preſerve thy body and ſoul unto everlaſting life. See Mat. 26.26, 27, 28. Luk. 22.19, 20. 1 Cor. 11.24, 25.
36. The Prieſt is appointed to kneel at one Prayer, and yet to ſtand at the very next: and why not kneel or ſtand at both?
37. In the Rubrick before the Communion, it is ſaid, He ſhall receive the Sacrament, and other Rites. What are thoſe Rites? would they give more than what is appointed, as the Papiſts do leſs?
38. The people are to receive the Sacrament kneeling, (an unſeemly geſture at Supper.) This is like the Papiſts, and not like Chriſt and his Diſciples, Mat. 26.21. Mark 14. And what is this but to adore the body of Chriſt per ſuum ſignum, as a Biſhop ſaid? which is the next Door, if not the ſame Inlet to Popery. This brat (Ceremony) was begotten at the ſame time with their Breaden God, which is (as God called the Idol, Deut. 32.17. Jud. 5.8.) a new God.
39. The Prieſt gives it to every one in particular, and ſaith, Take and eat this in remembrance that Chriſt dyed for thee: This alſo is contrary to the way and words of Chriſt, who ſaid to the Diſciples in general, and not to every individual and particular man, This is my Body which is given for you, and divide it among your ſelves, 1 Cor. 11.24. Luk. 22.17, 19.
40. That all the people muſt partake three times a year at leaſt. Act. 2.42. & 20. 1 Cor. 11. 25, 26.And why not every Lords Day, or every Month, as the Primitive Chriſtians did? and yet in Cathedral, or Collegiate Churches, where be many Prieſts (too many, I ſear) and Deacons, they ſhall receive the Communion with the Miniſter every Sunday at leaſt, and why ſhould that difference be, unleſs the Prieſts would receive it more for their Bellies ſake, than their Souls? Have not the common people need to remember Chriſt as often as they? or would they make a Church of Clerks, diſtinct from a Church of Chriſtians. Apage!
41. That every one muſt reckon at Eaſter with the Parſon, It was an uſual thing to deny the Communion to thoſe that could not pay for it; nay, it was proved againſt one (at leaſt) of the ejected Miniſters of Wales, (Mr. Humphrey, of Aberhaves in Mountgomery-ſhire) That he raiſ'd a woman off her knees at the Sacrament, becauſe ſhee had not paid him.Vicar, or Curate: Where finde you that Chriſt or his Apoſtles did ever reckon ſo? or in what Bible do you finde the word Parſon, Vicar, Curate, or either of them? Theſe names are fitter to be joyned in the Apocryphal ſtory with Toby and his Dog.
42. Though they confeſs, that in the Primitive times Baptiſm was adminiſtred twice a year (viz. at Eaſter; and Whitſuntide) yet it is ordered, that the Paſtors and Curates ſhall often admoniſh the people, that they defer not the Baptiſm of Infants longer than till the Sunday, or other Holy-day next after the childe be born, &c. Doth not this ſavour ſtrongly that Baptiſm is looked upon as neceſſary to ſalvation?
43. This is to be done upon Sundaies, or other Holy-daies; where note, that the Lords day is called Sunday, and the other days Holy-days; and who appointed or conſecrated thoſe Holy-days? Not Chriſt, nor his Apoſtles, nor the Primitive or Apoſtolical Church: they erre in obſerving ſuch days as were introduced by men;See Brza's notes upon Gal. 4.13 yea, all Holy-days, or Feaſts appointed by God himſelf (except the Chriſtian Sabbath) are abrogated, Gal. 4.10. Col. 2.16.
44. In one of the Prayers after the Communion, Thoſe things which for our unworthiniſs we dare not ask; which is contrary to John 16.23, 24. Epheſ. 3.12. 1 John 1.14. which ſhew, that the people of God have liberty to ask any thing according to the will of God. But peradventure the Parſons and their Pariſhioners mean (by thoſe things) liberty to game on the Lords Days, be drunk, ſwear, &c. which things, though they dare not ask leave (yet will take leave without asking) to do.
45. If neceſſity require, that children may at all times be baptized at home; Christ and the Apoſtles mention no ſuch neceſsity, and Auguſtine and Ambroſe would not have been without Baptiſm till they came to be about thirty years of age, if in thoſe times they had judged ſuch a neceſſity of Baptiſm. And how contrary is this private Baptiſm, to the Baptiſm of John, and of Chriſt; ſee Mat. 3. 5, 6. John 3.22, 23.
46. That the Red Sea figured Chriſt's holy Baptiſm. It rather ſignified the miſerable ſtate of Sinners by Nature, out of which Chriſt leads them.
47. That God did by the Baptiſm of Chriſt ſanctifie the River Jordan, and all other Waters, for the myſtical waſhing away of all ſin. There is no Scripture for this, but on the contrary, 1 Pet. 3.21. If ſo, I wonder the Biſhops and their Clergy are not Anabaptiſts, and baptize in Rivers, ſince firſt Rivers are ſanctified.
48. To uſe God-fathers, and God-mothers, and they anſwer inſtead of the childe; and thus the children perform them (that is, Faith and Repentance.) No ſuch thing practiſed in Chriſts, or in the Apoſtles times,Publick Baptiſm. as ſureties, neither do the children perform any ſuch thing by them, any more than they do perform their promiſe for the children to bring them to hear Sermons, when they come to age. See Matth. 3.6. Mark 1. 8, 9. Luke 7.29, Joh. 1.33. Acts 2.8. & 18.
49. The Croſs in Baptiſm, that hath more warrant from the Pope than from Chriſt, or his Goſpel. And by the Engliſh Croſs, ſome of the Papiſts (as Martial) juſtifie the Popiſh Croſs: But we in England do not finde that virtue in the Croſs, which they of Rome ſay there is, viz. to ſanctifie thoſe upon whom it is ſet, to drive away the Devil, to expel diſeaſes, &c. It is wonder that Chriſt and his Apoſtles left us without ſuch a Panthamaton, or ſoveraign ſalve.
50. The Miniſter both in his ſpeaking to the People, and in his Prayer ſaith, That the Children were regenerated, (meaning by Baptiſm) whereas they ſhould bee regenerated before they are baptized, Acts 8.37. & 16. 14, 15, 16, 31, 32, 33, Mat. 3. 8, 9. And I certifie you, ſaith the Miniſter, that this Childe which being born in Original ſin, and in the Wrath of God, by the laver of Regeneration in Baptiſm, is now received into the number of the Children of God, and Heirs of everlaſting life, and doubt not that he hath given unto him the bleſſing of eternal life, and made him partaker of his everlaſting kingdome: ſo in the Catechiſm, And is it certain (as you ſay) that children being baptized, have all things for their falvation?The Childe anſwers, Wherein I was made a 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 onelyonly 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 'tis 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 ſickthe 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 onelyonly 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. That in the Primitive Church there was a godly Diſſcipline, Commination. Thoſe Judgements denounced in Deut. 27. was not part of the publick worſhip to bee performed by the Prieſts, but onelyonly done upon Mount Ebal by ſix of the Tribes onelyonly; and therefore no example for Goſpel-daies.that at the beginning of Lent ſuch Perſons as were notorious ſinners were put to open Penance, &c. Are not theſe words as Honey and Wine to the Papiſts, to grant them at once Lent and Penance, and their Church to be the Primitive Church? Sed ab Origine non fuit ita.
72. That Diſcipline is much to be wiſhed. Is not to wiſh Penance, to wiſh Popery? for the Papiſts in the places where we read repent, they tranſlate do penance; ſo after denouncing the Judgement, they ſay, Let us ſeek to bring forth fruits worthy of penance; which is otherwiſe,The word Penance is in ſeveral other places. and more truly rendred in Mat. 3.8. Repent, or change your mind, as the word Metanoeite ſignifies.
73. In the Prayer appointed to be ſaid at the point of death, (mark, not prayed) the Common-Prayer-Book teaches the poor people that are ignorant to pray in Latine, In manus tuas commendo spiritum meum, and again, Domine Jeſu accipe ſpiritum meum; this is not to pray with underſtanding, as the Apoſtle ſpeaks: but to aſſure the Papiſts,1. Cor. 14. that the perſon deceaſed died with their faith in his heart, as well as their language in his mouth?
Many other things might be objected againſt, as the miſapplying of divers Scriptures, as Mat. 4. is applied to the Lenten faſts, and Rev. 14.1, 5. concerning (the 44000 that are ſealed) is applied to the children that Herod cauſed to be ſlain, &c. ſo there are Untruths in it, as in the Calender. That nothing is ordained to be read but the very pure Word of God, and that all the Ceremonies pertain to edification, &c. Likewiſe ſomewhat that is good in the Book ſtabliſhed by King Edward the ſixth is left out, viz. From the tyranny of the Biſhop of Rome, and all his deteſtable Enormities good Lord deliver us. It is alſo worthy obſervation, that above twenty years ago, ſome godly Preachers (that did refuſe to read, and that did alſo preach againſt the preſent Book of Common-Prayer, both in London, and in divers Counties) were acquitted from their Inditements: becauſe the Act that enjoy us the Book of Common-Prayer (under paenalty) commands that very Book, and no other, ſtabliſhed by Edward the ſixth, with one ſentence added in the Adminiſtration of the Sacrament, and a ſentence altered in the Letany; but this is not altered, but quite raz'd out. And by that very act whoever reads this preſent Book of Common-Prayer, ſhould for the firſt fault, forfeit half his yearly Eccleſiaſtical Revenue, which if all the Readers of Common-Prayer were forced to do, their zeal for that Idol would ſoon cool.