Common Prayer Book No Divine Service, Introduction
Againſt Impoſing the Common-Prayer-Book: COLLECTIONS OUT OF SM. EC. TY. MN. Ʋ ƲS. Dedicated and preſented to the Lords and Commons in Parliament.
IN Page 5. that the firſt and purer times knew no ſtinted Liturgy, as it appears from Tertullian (in Apol. 9. cap. 30. Epiſt. 121.) who ſaith, The Chriſtians of thoſe times prayed, Sine monitore quia de pectore; That is, without any Prompter, but their own hearts. Auſtin alſo telleth us, Liberum eſt, it is free for us to ask the ſame things in the Lords Prayer, aliis atque aliis verbis — ſometimes one way, and ſometimes another: and Juſtin Martyr tells us, Hee who instructed the people, prayed according to his ability, p. 7. yet have ſome Biſhops blaſphemed the Spirit of Prayer, and many able, learned, conſcientious Preachers have been moleſted, and ſuſpended, for letting the conſtant flames of their fixed conceptions mount up from the Altar of their zealous heart, unto the Throne of grace — p. 8. their tongues alſo have raged againſt this way of Prayer, have ſealed up the mouths of Miniſters for praying thus in publick, and impoſed Penances on private Chriſtians for praying thus in their Families, and compelled to abjure this practice, endeavouring with raging violence to baniſh this Divine Ordinance from our Churches and Dwellings, profeſsing in open Court, it was fitter for Amſterdam, than for our Churches — as did Doctor Corbet, Mr. Nevil; and all this in behalf of that Book of Common-Prayer, the Original whereof is publiſhed in that Proclamation of King Edward the Sixth, p. 9. which they ſo rigorouſly preſſed, to the caſting out of all that ſcruple it, or any thing in it, to the (almost) juſtling out the preaching of the Word, and conceived Prayer, together; — which yet was taken out of Models from Rome, and hath ſince the firſt compiling of it, ſuffered alteration, to the worſe; and ſo ſymbolizeth with the Popiſh Maſs, as that the Pope himſelf was willing to have it uſed, if he might but confirm it — for the end of it was on purpoſe to bring the Papiſts to our Churches; but rather it hath brought many of us to them, not any of them to us; the clogging it with Ceremonies, the often and impertinent reiterating of the Lords Prayer, the ill tranſlation of the Pſalms, and of the Scriptures; the many phraſes in the Prayers that are liable to juſt exception. And whereas the Miniſter by the Scripture is the peoples mouth to God, this Book preſcribes Reſponſaries to be ſaid by the people, ſome of which are unſuitable to what the Miniſter pronounceth; ſome of them ſavour of Tautologies, ſome are made to be ſo effectual to the Prayer, as that all which the Miniſter ſaith, is no prayer without them, as in the Letany — p. 10. Again, it is ſo much idolized, as that it is accounted the onelyonly worſhip of God, and is made the upholder of an unpreaching Miniſtry, and is cried up to the height, ſo that ſome are not aſhamed to ſay, That the wit of Men and Angels cannot mend it, and that it is a ſufficient diſcharge of the Miniſters Duty to read this Book. —
Abbots Church-forſakers.
The end of its firſt uſe was, not to tye godly men from exerciſing their gifts in Prayer; but the eld Popiſh Prieſts, that by a ſeeming to return to our Religion, did through indulgence retain their places, from returning to the old Maſs, which yet did hinder Miniſters (that had the gift of Prayer in an abundant meaſure, as well as of preaching) p. 10. In Biſhop Wren's daies, who forbid all uſe of conceived Prayer in the Church.
Thus much from that Book, called Smectymnuus.
That Book for its worth, and preſent uſe, is newly reprinted, Anno 1660. for Jo. Rothwel.
Republiſhed by Mr. Manton, who prefixed his Epiſtle.
In the Common-Prayer-Book unmasked, is ſhewed its unlawfulneſs.
I. Page 4. By its Name Liturgy, or Service, ſo the Papiſts call their Maſs, &c.
II. Page 7. By its original, taken from the Maſs-Book.
1. The Common-Prayers, from the Popiſh Breviary.
2. The Adminiſtration of the Sacraments, Burial, Viſitation of the ſick, and Matrimony, from their Ritual.
3. The Conſecration of the Lords Supper, the Collects, Epiſtles and Goſpels, from the Maſs-Book.
4. The Ordination of Biſhops, Prieſts and Deacons (which at firſt was joyned to the Service-Book) from the Roman Pontifical.
Common-Prayer-Book NO Divine Service, &c.
Queſt. WHether is it lawful for Magiſtrates, Miniſters, or any other Perſons, to form, or make a ſtinted Liturgy, or Common-Prayer-Book, and to impoſe the ſame?
Anſw. It is not lawful.
Reaſ. 1. Becauſe no Magiſtrate, Miniſter, nor any other perſons under Heaven, can produce any authority for ſo doing; if ſuch power can be produced from God, let Commands, or any Inſtances or Examples thereof bee ſhewn out of the Scriptures: if not, let any preſume upon their uttermoſt peril to introduce the ſame. And whereas ſome ſay it is not forbidden in the Scriptures, that is anſwered more fully afterwards, under the firſt Objection. But,
Reaſ. 2. Becauſe it is forbidden, both in the ſecond Commandement, and in other Scriptures, which I prove thus: The Ordinances, Traditions, and Rudiments of men in the Worſhip of God, are forbidden in the ſecond Commandement, as Expoſitors generally affirm [ſee Biſhop Andrews, Dod, Byfield, and others on the ſecond Commandement] and in other Scriptures, Deut. 4.2. & 12.32. Mat. 15.9. Col. 2.20.
But ſtinted Liturgies, or Common-Prayer-Books, are the Ordinances, Traditions, and Rudiments of men, [and not as the Doctrine and Baptiſm of John, from Heaven.] Therefore Liturgies, or Common-Prayer-Books are forbidden in the ſecond Commandement, and in other Scriptures.
But whereas it is objected, that the Modes and Circumſtances of Worſhip are left to the determination of men; ſee the Anſwer to the ſecond Objection.
Reaſ. 3. Becauſe this teaches vain Worſhip, or to Worſhip God in a vain way; it being like the Traditions of the Elders, Mat. 15.9, 10. Mark 7.7, 8.
Obj. But the Jewiſh Elders rejected the Commandements of God, which we do not.
Anſ. So do all thoſe that do not worſhip God in the ſpirit and truth, according to his Word, Iſa. 29.33. John 4.20, 24.
Reaſ. 4. That onelyonly which is needful, in the Worſhip of God, is to be made, and impoſed; but a Liturgy, or Common-Prayer-Book is not needful in the worſhip of God: therefore a Liturgy, or Common-Prayer-Book is unlawful to be made or impoſed. The Major, or firſt Propoſition is clearly proved, Act. 15.28. the Minor or latter I prove thus,
1. The Scriptures themſelves are a ſufficient Directory and Rubrick to the Church of God, and to make the man of God perfect, 2 Tim. 3.15, 16.
2. If it had been needful, then doubtleſs Moſes who was faithful in his Houſe,Heb. 3 5, 6. as a Servant, or Chriſt who was more faithful as a Son, would have enjoyned the ſame: but neither of them did ſo.
3. It is not neceſſary, becauſe the Churches of God did thrive and grow beſt of all, when (as in the Primitive times) and where there was none.
4. Becauſe the Miniſters of Chriſt, and his Goſpel, ought to be ſo gifted, as not to need it, Rom. 12.6, 7, 8. 1 Cor. 12.6, 7, 8, 9, 10. compared with 1 Cor. 14.13, 14, 15. James 5.14.
Object. But ſome Miniſters may bee without the gift of Prayer.
Anſ. 1 King. 12.31. Levit. 21. Iſa. 56.Yes, ſome accounted Miniſters; but ſuch are liker Jeroboam's Simpletons, the blemiſhed Prieſts under the Law, and the Dumb Doggs which the Prophet reproves, than Goſpel-Miniſters.
Reaſ. 5. Becauſe none of the godly Magiſtrates in the Old Teſtament (though thoſe times did more require them, than the daies of the Goſpel) did form or enjoyn any ſuch Liturgy.
If it be objected, and ſaid, That there were Liturgies in the Jewiſh Church, and in the daies of the Old Teſtament.
Anſw. Though that can hardly be proved, yet admit there were: ſo there were Idols, Altars, Groves, and many ſuch things, which they idolatrouſly and ſuperſtitiouſly ſet up, without any authority from God.
Reaſ. 6. Becauſe the Churches of Chriſt are not edified thereby; and what is not to edification, ought not to be in the Churches, 1 Cor. 14.26. Epheſ. 4.12, 16.
Obj. But divers have gotten benefit by ſuch Liturgies.
Anſ. So have many by the Writings of divers of the Papiſts (yea, Heathens) nay ſome have gotten good by the Sins of others, and by the Judgements that befel their ſinful Companions; as Waldus was converted by ſeeing his companion fall down dead, by the immediate ſtroke and hand of God: and one was converted by ſeeing a true Chriſtian hanged wrongfully: it doth not therfore follow that evil may be done, that good may come thereby, Rom. 3.8.
Reaſ. 7. Becauſe that which is to be a form, and rule, ought to be a form and rule for all the Churches of Chriſt, Act. 15.28. & 16.4. 1 Cor. 4.17. & 14.33. & 16.1. & 7.17. But ſuch a Form or Liturgy cannot poſſibly (at leaſt probably) be formed by meer men, becauſe neither the Magiſtrates, nor Miniſters of all Nations where Churches are, can poſſibly be brought, either foreign, or foreign, either into one place to debate, or into one Judgement to determine it: an experience of this we had in the two Nations of England and Scotland (though under the ſame King) yet the Liturgy formed for and intended to be impoſed upon the Scots, was different in divers things from that eſtabliſhed in England.
Reaſ. 8. Becauſe the ſetting up of ſuch a form, is equal to the ſetting up of mens Threſholds by Gods Threſhold, and Poſts by his Poſts, by which they defiled the Name of God, Ezek. 43.8.
Reaſ. 9. No man, or men in theſe daies, can pretend to have ſuch an infallibility of ſpirit, as either to compoſe, or enjoyn a perfect Rule for others; and if it be not perfect, they cannot tye any Saint, much leſs the Churches of Chriſt thereto: for the Rule of faith and obedience ought to be perfect, Pſal. 119.128. Iſa. 8.20.
Reaſ. 10. Becauſe all Prayers are to be made in the Spirit, as well publick as private, Epheſ. 6.18. Jude 19, 20.
Obj. But may not men pray in the Spirit, and uſe a Form too?
A. It is not denied, but that good men may pray by a form, and yet in ſome ſenſe pray in the Spirit too; but ſince that it is the proper work of the Spirit, to help the infirmities of the Saints as well in matter, and expreſſions, as ſighs and groans, Rom. 8.26. what need they uſe ſtinted forms? or how can they tye up themſelves ſtrictly to thoſe forms, without limiting, ſtinting, and quenching the Spirit?
Reaſ. 11. Becauſe the forming and impoſing of ſuch a Book, is to exerciſe dominion over the Faith of Gods people contrary to what the Apoſtles did, 2 Cor. 1.24.
Reaſ. 12. Becauſe if it be allowed that Rulers have ſuch a power in one Country, or Nation, it muſt be granted (A pariratione) that the Rulers of all Nations and Countries, (at leaſt that profeſs Chriſtianity) have power to do the ſame: for their power from God is the ſame (though their Principles to exerciſe their power be not) eſpecially ſince the diſſolution of the Jewiſh Government. Thence it will neceſſarily follow, That where there are Arrian Rulers (who deny the Divinity of Chriſt) they may put up a Liturgy ſuitable to their Judgements, Popiſh Rulers may form and impoſe a Liturgy according to their Popiſh Principles, and ſo conſequently all other Rulers, be they Heathemſh, Turkiſh, &c. may do the like.
Reaſ. 13. It will alſo follow, that as oft as the Governours, or chief Magiſtrates of the ſame Nation, or Nations, do alter in their Opinions, the Liturgy muſt alſo be altered: an inſtance of which we have on Record in the Brother and two Siſters, King Edward the Sixth, Queen Mary, and Queen Elizabeth, who ruled by immediate ſucceſſion in the ſame Nation, and yet their three Liturgies did differ, as they are yet to be ſeen.
Reaſ. 14. That which doth unavoidably expoſe many Chriſtians to ſin againſt their Conſciences, or to ſuffer for not ſo ſinning, is unlawful; but formed, and impoſed Liturgies, do unavoidably do either, therefore they are unlawful. The Major none will deny, the Minor is proved thus: In all, or moſt Nations, where ſuch Liturgies are (and true Chriſtians too) ſome, if not moſt of them do conſcientiouſly ſcruple either the whole Liturgy, or ſome part thereof, and cannot with faith (and therefore not without ſin, Rom. 14.23.) conform thereunto; and if they conform not, they ſuffer: multitudes of Inſtances (both of godly Preachers and Profeſſors) might be given, as in Q. E. K. J. and K. C. reign, where ſome were hanged (as Barrow, Penry, and Greenwood) and many impriſoned and caſt out of their places, and neceſſitated to fly to ſtrange Countries, becauſe they could not conform to the Rubrick; and Rules in the publick Liturgies, &c.
Reaſ. 15. Becauſe the making and impoſing of ſuch a form doth maintain National Churches in the daies of the New Teſtament, which doubtleſs is contrary to the Goſpel, which ſaith,Act. 10.35. That in every Nation hee that feareth God, and worketh Righteouſneſs, is accepted of him. And the Apoſtle ſpeaks of the Churches of Judea, Galatia, 1 Cor. 16.1. 1 Cor. 16.19. Revel. 1.4.Macedonia, Aſia, but never of any National Church ſince the partition-wall (between Jews and Gentiles) was pulled down.
Obj. But doth not the Lord promiſe he will ſprinkle many Nations? Iſa. 52.15.
Anſ. Paul expounds that of the Gentile Beleevers, Rom. 15.21. Rom. 4.17. Gal. 3.29.who were ſprinkled with the blood and Spirit of Chriſt, as Abraham is called the Father of many Nations; that is, of the Beleevers in many or every Nation.
Obj. But it is ſaid, that a Nation ſhall be born in one day, which is a Goſpel-Prophecy, Iſa. 66.6, and in the 1 of Pet. 2.9. Yee are a holy Nation.
Anſ. Some (as the Dutch Tranſlators) tranſlate the word Nation in Eſay, People, and expound it of thoſe that are converted among the Gentiles, 1 Pet. 5.1. Rom. 11.26.and not any whole Nation; others underſtand it of the Nation of the Jews, and that this place relates to the laſt and general calling and converſion of them;1 Pet. 1.1. and for that in Peter, it cannot be underſtood of any particular Nation, for hee writes to people of ſeveral Nations or Provinces (in ſome of which, if not in all, were many Churches, as in Galatia, & Aſia) and it is evident hee means there the beleevers,1 Cor. 16. Rev. 1.4. or godly, and he calls them a holy Nation, with relation to the Nation of the Jews, which was formerly a Nation ſeparated by God from all other Nations.
Reaſ. 16. That which: tends to make the ſeed of the Woman, and the ſeed of the Serpent one, and to yonk beleevers and unbeleevers together in Church-Communion, and Worſhip, is contrary to the Scriptures, Gen. 3.15. 2 Cor. 6.14. and therefore unlawful: But the forming and making of ſuch ſtinted Liturgies, or Common-Prayer-Books doth ſo, for it is the main end of making them, viz. to bring all the people in a Nation to bee of one form and way of worſhip.
Reaſ. 17. That which the wickedeſt people do earneſtly deſire, and willingly obſerve, is commonly unlawful, Jer. 44.15, 16. Act. 19.28, 29. but the wickedeſt people do earneſtly deſire and obey ſuch Liturgies, and Common-Prayer-Books, Ergo. The Major is proved, Exod. 32.1, &c. Hoſ. 5.11. and in many other places; the Minor is ſufficiently proved by general and daily experience among us, for we finde moſt of the wicked (who care not for the pure Ordinances of God) as mad for this as the people were formerly upon their Idols.Jer. 50.38.
Reaſ. 18. Becauſe the beſt Rulers and Reformers in Judah, when they did reform, did no ſuch thing, but rather ſearched the Word of God, and brought back the people to Gods Inſtitution, and did not fet up any invention of their own. See Joſh. 1.8. with 12.13. 2 Chron: 17.9. and 34.15. to the 21. Nehem. 8.1, 3, 8. Ezra. 6.18.
Reaſ. 19. To put a burden or yoke upon the neck of Chriſts Diſciples, which he hath not put, is unlawful, Act. 15. But to form and impoſe any ſuch Liturgies, is to put a yoke upon the neck of Chriſts Diſciples: for many of them (that are beſt able to judge thereof) have complained of them, as Burdens and Yokes.
Reaſ. 20. Becauſe there can be no bleſſing expected upon ſuch Liturgies and Forms, becauſe they are not commanded of God: for the bleſſings are promiſed to the obſervers and keepers of his commandements only, Exod. 23.25. Deut. 7.9. and 28.2.
Reaſ. 21. Either ſuch Liturgies or Common-Prayers are indifferent, or not indifferent; if indifferent, then they are not to be impoſed upon Chriſtians, but they are to be left to their liberty (as Chriſtians were left by the Apoſtles) but if it is not indifferent,Act. 15.29. then unleſs a Preſcript can be ſhewed from God (it being in his Service) it is no leſs than Will-worſhip, forbidden, Col. 2.23.
Reaſ. 22. To joyn an imperfect thing with a perfect, for to be a Rule, is to debaſe the perfect, but to form and impoſe Liturgies, or Common-Prayer-Books, is to do ſo, Ergo, &c. The Major is an Axiom among the learned, as Biſhop Andrews ſhews: the Minor is proved thus,See Doctor And ews upon the ſecond Commandement. The beſt Liturgies are imperfect (particularly the Engliſh Liturgy, as will abundantly appear, in anſwer to the next Queſtion) and the Scripture is perfect, 2 Tim. 3.15, 16, 17. And to uſe theſe at the ſame Time, and for the ſame End (which is done as a Rule) is to joyn them together.Tertul. Apol. chap. 39. The Chriſtians, ſaith he, prayed, Sine monitore quia de pecto e, without a Prompter, but their own hearts.
Reaſ. 23. That which was not among the Churches of Chriſt, either in the Apoſtles daies, or for two hundred years after, is unlawful, but a ſtinted Liturgy, or Common-Prayer-Book was neither in the Apoſtles daies, nor for two hundred years after, Ergo, &c. The Major cannot be denied; for proof of the Minor, Tortullian, †Juſt. Mart. Apol. 2. Hee who inſtracted the people, prayed according to his ability.Juſtin Martyr, &c. clearly ſhew, that in their daies there were no ſuch, neither in Conſtantines time, for he made forms himſelf for his ſouldiers to uſe upon Lords Daies, which doubtleſs he would not have done, if there had been a publick Liturgy.
Reaſ. 24. Becauſe the Elements and Rudiments of the world (as theſe are) tend to lead men from Chriſt, and into bondage again, which is abſolutely condemned, Col. 2.8. Gal. 4.3.
Reaſ. 25. Becauſe if in matters of Religion the word of God onelyonly muſt, and doth prevail with, and binde mens conſciences, then to impoſe any Traditions of men (which theſe Liturgies are) is to no purpoſe; but the former is true, Deut. 12.32. Mot. 15.19. And to ſet up a thing to no purpoſe, what wiſe or good men will indeavour?
Reaſ. 26. Becauſe the forming and ſetting up ſuch Liturgies, doth derogate from Chriſt, as he is both Prophet and King, Heb. 3.6. James 4.12.as if he had not leſt ſufficient means and Laws for his Churches to be guided and ruled by.
Reaſ. 27. But God may (doubtleſs) ſay of this, as hee ſaid of another peece of unrequired ſervice;Jer. 19.5. They have built, &c. which I commanded not, nor ſpake it, neither came it into my minde.
Reaſ. 28. That which God doth not require is unlawful; but the forming of ſuch Liturgies, and impoſing of them God doth not require, therefore the making and impoſing of a Liturgy is not lawful: if he doth require, ſhew when, where, and by whom, and the controverſie is ended.