Why Some do Not Conform to Common Prayer, Title page – Dedication
A RATIONAL ACCOUNT Why ſome of His Majeſties Proteſtant Subjects Do not Conform To ſome Exuberances in, and Ceremonial Appurtenances TO THE Common Prayer: PUBLISHED For the Inſtruction of the Ignorant, ſatisfaction of all Contenders, and the Churches Union in Gods publick Worſhip.
Rom. 4. 13, 19.Let us therefore follow after the things which make for Peace, and things werewith one may edifie another. Let us not judge one another any more, but judge this rather, that no man put a ſtumbling-block, or an occaſion to fall in his Brothers way.
Phil. 2. 1, 2, 3, 4.If there be therefore any conſolation in Chriſt, if any comfort of love, if any fellowſhip of the Spirit, if any bowels and mercies, fulfill ye my joy, that ye be like minded, having the ſame love, being of one accord, of one mind. Let nothing be done through ſtrife or vain-glory, but in lowlineſs of mind let each esteem other better then himſelf. Look not every one on his own things, but every man alſo on the things of others.
LONDON, Printed, and are to be Sold by Bookſellers in London and Weſtminſter-Hall, 1673.
To the Kings moſt Excellent Majeſty, CHARLES the IId. By the Grace and admirable Providence of GOD, of Great Britain, France and Ireland KING, Defender of the Faith; and all ſyncere Profeſſors of it, within His Dominions.
HAving had the Honour on laſt Eaſter-Eve, to preſent Your Majesty with a Brief Account of my Service that Week in the almoſt-accompliſhed Great good-work of Paying and Diſbanding Your Majeſties Army and Navy (which for 7. Months ſpace ingroſſed all my time from Morning till Night, and oft till Midnight) to Your Majeſties great content, and your Peoples eaſe from future inceſſant heavy Monthly Taxes; I humbly crave leave to proſtrate at Your Royal feet my Eaſter-holydayes ſtudies, to exonerate the Backs of hundreds, and truly tender Conſciences of thouſands of Your loyal, pious, ſober-minded Proteſtant Subjects of all Degrees, from ſome Exuberances in the Common-Prayer Book, and ſuperfluous Ceremonies, Veſtments attending it, (which give them offence, and may well be laid aſide, if your Majeſty and your approaching Parliament ſhall judge convenient) for our Churches future peace, union in Gods publick worſhip, in purſuance of Your Majeſties late moſt Gracious, Pious, Prudent, elegant Declaration to all Your Loving Subjects of Your Kingdom of England and Dominion of Wales, concerning Eccleſiaſtical Affairs, which gave Life and Birth to this Publication.
It is very obſervable, that albeit the aSurius Concil. Tom 1. p. 218, 251, 381, 382. Tom 2. p. 588, 589. Tom. 4 p. 45…. Bellarmine De Romano Pontif▪ & de Concilii…, l. 2. c. 2. G…eg▪ de Valentia Com. Theolog. Tom 3. p. 247. Dr. Iohn Whites Way to the true Church, Sect. 17 p. 45. and Defence of the Way, c. 47, 48▪Popes of Rome, and their Flatterers, hold themſelves infallible in their Chair, and their Church, Councils inerrable, yet they all accord, that their Publike Miſſals, Liturgies, though made, confirmed by their joynt advice with greateſt care and diligence, are amendable, alterable upon juſt occaſions. Witneſſe their late Council of bSeſſio 22 Decretum de obſervandis & evitandis in Celebratiene Miſſae, Sarius Tom. 4. Concil. p. 962.Trents Decree for the correction, amendment of their formerly eſtabliſhed Catechiſm, Miſſal, Breviary; and the ſubſequent amendations of them, and inſtitution of A NEW MASSE BOOK, by Pope Pius the 5. with the advice of Learned men, expreſſed in his Bull dated at Rome July 1557. praefixed to Miſſale Romanum, ex Decreto Sacro-ſanctii Concilii Tridentini RESTITUTUM; Pii 5. Pontificis Maximi juſſu editum, printed at Rome that year: enjoyned by that Bull, to be univerſally obſerved, without any ſubſequent addition, alteration, or mutation, under pain of his Papal indignation: Yet notwithſtanding by another Bull of his own, dated at Rome 17 December 1570. beginning with this memorable Clauſe; cAd hoc nos Deus unxit oleo laetitiae ac haereditatis ſuae participes effecit, ut ad ipſius Sacerdotium voca…i tanquam Aaron, non ſolum ea quae ad divinum cultum pertinent ſalobriter diſponamus; Veri…m etiam ea quae aliquando per Nos ſtatuta ſuerant, ſalubrius moderemur, ac ali…s deſuper diſp namus, prout rerum & perſonarum qualitate penſata, conſpicimus in Domino ſalubriter expedire.For this purpoſe God hath anointed us with the oyl of gladneſſe, and made us partakers of his Inheritance, that being called to his Prieſthood like Aaron, we ſhould not only wholſomly order thoſe things which pertain to divine worſhip, but ſhould alſo more wholſomely moderate thoſe things which have been formerly enacted by us, and moreover alter and diſpoſe of them, as upon ſerious conſideration of things and perſons, we diſcern to be wholſomly expedient in the Lord; He did (upon this account) by reaſon of ſome difficulties concerning the uſe of this New Miſſal, ariſing in the Kingdom of Spain, tendred by ſome Grave men ſent to him from Philip their Catholike King, to which he gave undoubted credit; Of his own meer motion, without the inſtance of any Petition tendred to him thereupon, out of his certain knowledge and plenitude of Apoſtolical power, think fit to reform ſeveral things in this New Miſſal, as to the Kingdoms of Spain, and alter, diſpenſe with it in no leſſe than 21. particulars (expreſſed in this Bull) notwithſtanding all his former Bulls and Prohibitions to the contrary. After which Pope Gregory the 10. his immediate Succeſſor, by another Bull (dated at Rome 30 December 1573.) to take away ſome other new ſcruples and differences about this Miſſal in the ſaid Kingdoms of Spain, (upon the motion of other Delegates ſent thence from that ſame King Philip) granted ſeveral other diſpenſations and amendments of this Miſſal in ſundry Particulars, compriſed in his Bull; Notwithſtanding his Predeceſsors Letters, and all and ſingular clauſes, prohibitions, and Decrees to the contrary; Which two Bulls of theirs, are printed before Miſſale Romanum, &c. Cum licentia & privilegio, Salmanticae 1589. Some thirty years after Pope Clement the 8. obſerving divers Errors to be crept into this Miſſal of Pope Pius the 5. by the Trent Councils Decree; through the Printers Errors, and ſome alterations in the Epiſtles, Goſpels, Pſalms according to the vulgar Edition different from the Original Text, commanded his learned Cardinals to reviſe and correct this Miſſal according to the original copy of Pius Quintus: dVerum in illo munere peragendo factum eſt, ut nonnulla ex dilige…ti librorum antiquorum collatione in meliorem formam redacta, & in regulis & rubricis aliqua uberiùs & clariùs expreſſa, quae tamen ex illorum principiis & fundamentis, quaſi deducta, illorum ſenſum imitari potius & ſupplere, quàm aliquid novi afferre videantur: Mi…am itaque quod idem Pius 5. ediderat, ſi… RECOGNITUM in noſtra Typographia quam emendatiſſimè imprimi, & ad communem utilitatem publicari juſtimus.which task they undertaking, put ſome things into better form in the Miſſal it ſelf, and expreſſed ſome things more clearly and fully in the Rules and Rubricks; which being notwithſtanding deduced from their principles and foundations, may ſeem rather to imitate and ſupply their ſenſe, than to induce any innovation. Which being thus reviſed, amended, enlarged with new Maſſes for new canonized Saints, and proper Maſſes of Saints, expreſſed at large for the eaſier benefit of thoſe who celebrated them, he cauſed to be moſt exactly printed in the Vatican, and publiſhed for the common good, in the year of our Lord 1604. as he declares in his Bull praefixed to this Miſſal dated at Rome the 7. of July the ſame year, with this additional Title;—Miſſale Romanum ex Decreto Sacro-ſancti Concilii Tridentini Reſtitutum, Pii 5. Pont. Max. juſsu editum; Clementis 8. auctoritate RECOGNITUM. ET CUM MISSIS NOVIS DE SANCTIS à Paulo 5. Gregorio 15. & S. D. N. Urbano 8. ordinatis. Miſſae propriae de Sanctis OMNES AD LONGUM POSITAE SUNT PRO FACILIORI CELEBRANTIUM COMMODITATE.
If therefore the Council of Trent it ſelf thought meet to reform the antient Roman Catechiſm and Miſſal formerly eſtabliſhed,eSeſſi… 22. Decretum de obſervandis & evitandis in celebratione Miſſae, Surius Concil. Tom. 4. p. 961. into which it confeſſeth, either by the vice of times, or unwarineſs or diſhoneſty of men, many things had crept, which were far from the dignity of ſo great a Sacrifice, and had need to be reformed, that due honour and worſhip to the glory of God and edification of faithfull people might be reſtored to it. Yea, to ſet out a new Maſſe-book by authority of Pope Pius the 5. and this Pope, within few years after, held it neceſſary and expedient to make ſome alterations, and diſpence with other things in it, relating to the Kingdoms and Church of Spain; and Pope Gregory the 13. within 3. years after, to diſpence with ſome other Formalities and Rubricks thereof upon the ſame reaſon. And Pope Clement the 8. (about 30. years after) held it neceſſary to reviſe the whole Maſſe-book, to correct the Printers errors, the Miſtranſlations of the Epiſtles, Goſpels, Pſalms therein varying from the Original Text; and adde new Rules, Rubricks to it, explaining, ſupplying the defects of the former, together with New Maſſes, for New Saints, notwithſtanding all former printed Bulls, Prohibitions, Decrees, to the contrary, and the pretended Infallibility and Inerrability of their Chairs, Church, Councils; Then by the ſelf-ſame Preſidents and better Reaſons, Your Majeſty, with advice of Your pious, learned Divines and Parliament, who have byf13 Eliz c. 12. Law eſtabliſhed theſe Articles of our Churches Belief (to which all Biſhops, Miniſters have ſubſcribed)gArticl… 21. 34. That (not only Popes, but) General Councils may erre, and ſometimes have erred, even in things pertaining to GOD. That it is not neceſſary that Traditions and Ceremonies be in all places one, or utterly like; hSee Centur. Magd. 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12. p. 3 c. 6. where this is proved at large.FOR AT ALL TIMES THEY HAVE BEEN DIVERS, AND MAY BE CHANGED ACCORDING TO THE DIVERSITY OF COUNTRIES, TIMES, AND MENS MANNERS, ſo that nothing be ordained againſt Gods word. Every particular or National Church, hath authority to ordain, CHANGE AND ABOLISH CEREMONIES OR RITES OF THE CHURCH (and Liturgies too) ORDAINED ONLY BY MANS AUTHORITY, ſo that all things be done to edifying; may with much more Juſtice, Piety, Prudence reform all errors, miſtranſlations of the Epiſtles, Goſpels, Pſalms, and obſolete or unfit expreſſions in the Book of Common Prayer, *2, & 3 E. 6. c. 1. 5, & 6 E. 6. c. 1. 1 Eliz… c. 1.twice altered, reformed in ſome particulars, in few years after its firſt Publication by Authority, Acts of Parliament) yea, change, aboliſh ſuch unneceſſary Rites, Ceremonies attending it, which have given juſt offence, & occaſioned much Schiſm, Diſſention in our Church between the Proteſtant Members of it, as well of the Clergy as Laity, ever ſince its firſt eſtabliſhment in the 3d. year of K. Edw. the 6. till this very day, and will do ſo in perpetuity, if not removed by your Majeſties Piety and Wiſdom, according to the purport of your late Incomparable Declaration (for which the whole Houſe of Commons and all Your Proteſtant Subjects whom they repreſented, returned Your Majeſty their moſt cordial, publike Thanks by their*Novemb. 9. 1660. Speakers own mouth) the bleſſed fruits whereof they all now hope and long to reap; not only without the leaſt prejudice to our Religion, Church, & main fabrick of the former Liturgy, but with great advantage to them all.
It is a received Maxim among all Polititians, Artiſts, that no human inſtitution, Laws, Inventions, Edifices are ſo abſolutely exact, uſefull, wholeſom, neceſſary, but that they may upon juſt reaſons of Policy, piety, ſundry emergent occaſions and neceſſities be amended, altered, with wiſdom, honour, ſafety, and publick utility. Your Majeſty ſince your moſt happy miraculous reſtauration, have with great prudence and glory, made ſome laudable alterations in Your Royal Palaces, Walks, Parks, of Whitehall, Hampton-court, and in Weſtminſter hall it ſelf, as well for Conveniency as Delight (though very noble, uſefull, compleat before) without any prejudice to their Structures, Foundations, Soile: And thoſe Biſhops, Deans and Chapters who ſeem moſt oppoſite to the least alterations in our publike Liturgy or Ceremonies, have yet very much altered, improved their old Rents (and Tennants likewiſe) to which they will not be confined by Your Majeſties late Declarations, or Commiſsions: yea they daily violate and diſpence with the very Rubricks in the Common Prayer Book, and ſeveral*2, & 3 E. 6. c. 1. 21. 5, & 6 E. 6. c, 1. 12. 1 Eliz c. 1. 5 Eliz. c. 1. Acts of Parl. by ſelling Licenſes to marry all ſorts of People for filthy lucre, without asking the Banes three ſeveral Sundayes or Holy-dayes in time of Divine ſervice, the People being preſent, after the accustomed manner; In reading the Epiſtle, Goſpel and ſecond Service at the Communion Table when there is no Communion; and in not receiving the Communion in their Cathedral Churches every Sunday at the least, though they have no reaſonable cauſe to the contrary, as the Rubricks enjoyne them. And may not your Sacred Majeſty then with as much wiſdom, honour, and all your Biſhops and Cathedral Clergy-men with farre more piety, juſtice, prudence, (in obedience to Your late Royal Declarations and Engagements to all Your Subjects) diſpence with the Oath of Canonical Obedience, the uſe of Surpliſſes, and other Ceremonies for which there is no Rubrick, Statute, or known Law of the Land; the reading of Pſalms, Epiſtles, Goſpels in the Church, according to the New Tranſlation of your Royal Grandfather of famous memory, KING JAMES; yea freely admit of all able, godly Miniſters ordained only by Presbyters during the late unhappy Differences and Confuſions of Government, to Benefices, Fellowſhips, Lectures, Cures of Souls, without a Re-ordination by Biſhops, as well as admit reclamed Popiſh Priests ordained by Biſhops in the Church of Rome, without the leaſt oppoſition, conteſt, for future Peace, Amity, Unity between all Your Proteſtant Subjects of different perſwaſions in theſe dividing particulars? To facilitate, promote this much deſired work, I have ſpent my few vacant Holy-day hours in compiling this Seaſonable, ſhort, ſober, pacifique Examination, conſiſting principally of 4 Particulars (diſcuſſed in ſeveral Sections) to wit; the Uſe, and Frequent Repetition of Gloria Patri; ſtanding as it, and at Goſpels, Creeds, Wearing of Surpliſſes, with other Pontifical & Sacerdotal Veſtments in the celebration of Divine Service and Sacraments; in the laſt whereof (becauſe moſt peremptorily inſiſted on from pretended grounds of Scripture, Reaſon by many Romaniſts, and ſome Proteſtant Prelates, and*Peter Heylin his Hiſtory of the Reformation of the Church of England, p 91, 92, 93. Hiſtory of Queen Mary, & Queen Eliz. p. 59, 60, 115, 116, 131, 132, 164, 165, 166, 176. Divines) I have moſt expatiated, I hope, without the leaſt offence to moderate ſober Chriſtians, or your Sacred Majeſty, and good ſatiſfaction to all judicious Peruſers.
Wee all uſe to alter the proportion, matter, quality, faſhion, number of our Garments, Attires, according to the ſeveral ages of our lives, the ſeaſons of the year, the temper of the Climates where we live, and extraordinary occaſions of ſolemnitie, joy, grief or humiliation; not only without offence to others, or prejudice to our healths, lives, but with much applauſe, and that for the neceſſary preſervation both of health, life, and humane ſociety. The like we do in our Corporal Food: Why may not we then uſe the ſame Liberty (by your Majeſties and your Parliaments publick Authority or Indulgence) in the controverted Caſe of Eccleſiaſtical Garments, Ornaments, Food, now under publick conſideration, provided alwayes they be a1 Cor. 14. 40.decent, orderly, wholeſom, and bIſay 8. 20 Lu. 16. 29 Gal. 6. 4▪ 16.not repugnant, but agreeable to the holy Scriptures?
If this poor Mite, (humbled preſented to Your allpiercing favourable Eye, and Gracious acceptation, as a Monument of my bounden Homage to Your Sacred Majeſty, at this moſt joyfull; triumphant Solemnity of Your CORONATION, (the*In the Second Part of my Signal Loyaltie and Devotion of Gods true Saints &c. to their Soveraigns. p. 225, &c. Form whereof I humbly dedicated and preſented to Your Majeſty ſoon after your Glorious return to Your Royal Pallace) ſhall contribute any aſſiſtance to the accompliſhment of Your Majeſties healing, uniting Deſign of all diſagreeing parties in points of Ceremony, Liturgy, Worſhip, (the only end of its Compiling and publiſhing;) I ſhall heartily bleſſe God for its good ſucceſs, and alwaies continue my cordialleſt daily Prayers to thea1 Tim. 6. 15. Rev 17. 14. c. 15, 16. King of Kings, for Your Majeſties long, moſt pious, juſt, peaceable, glorious reign over all your Dominions upon Earth, for the advancement of the true reformed Religion, the protection of all real, zealous Miniſters, Profeſſors of it, and all Your Subjects Tranquillity, Felicity: till You ſhall exchange that fading bPſal. 21. 3.Crown of pure Gold, (which GOD himſelf hath now ſet upon Your Anointed Head, to the unſpeakable Joy of all Your Loyal Subjects, maugre all Oppoſitions, Conſpiracies of Men or Devils to prevent it, and that with greater Magnificence, Splendor, than any of Your Royal Progenitors have been Crowned; which God grant You alwaies to wear with moſt tranſcendent Renown) for an eternal c1 Pet. 5. 4 c. 1. 4.Crown of Glory in the Higheſt Heavens, which fadeth not away.
Your MAJESTIES moſt humble, devoted Subject and Servant, WILLIAM PRYNNE. Lincolnes Inne, Apr. 23. 1661.
A ſhort, ſober, pacifique Examination of ſome Exuberances in, and Ceremonial Appurtenances to the Common-Prayer.
ALthough I have in my judgement and practiſe alwayes approved the uſe of ſet-forms of publick Prayers, and Adminiſtration of the Sacraments in Churches, as warranted by aNum. 6. 22, to 27. Deu…. 26. 13, 14, 15. c. 31. 1, … 47. Pſ. 92. Pſ 66, & 67, & 6…, & 7…, & 79. & 90. Joel 2. 17. Hoſ. 14. 2, …. Mat. 6. 9, 10, &c. Lu. 1…. 1, to 5. 1 Tim. 2. 1, 2, 3.Scripture, the antient practiſe and bLiturgia S. S. Patrum Liturgia Baſi…i, Chryſoſtoſtomi, Gregorii Theologi, Cyrill… …, &c. Paris 1560. & August Vind. 1604. Lit…rgia Lutinorum, Colon. 1571. Antiqu…tates Lit…urgica, Duac… ▪ 1605. Bib…wheca Patrum▪ T. …. 2, 3. & 1…. Caſſandri ….Liturgies of the Greek, Latine, Gothick, Aethiopick, and other Churches (ſome whereof are ſpurious Impoſtures, others interlaced with modern Sophiſtications and Superſtitions by Popiſh Innovators) and of all or moſt Churches at this day throughout the Chriſtian world, whether Epiſcopal or Presbyterial, Papiſts, or Proteſtants; and albeit I was never an Oppugner of, or Seperatist from the Book of Common-Prayer, and adminiſtration of the Sacraments, establiſhed in the Church of England, whereunto I have conſtantly reſorted; yet I muſt ingeniouſly profeſſe I am clear of opinion,
1. That a ſet ſta…ding form of Common-Prayer and Sacramental Adminiſtrations, is not abſolutely neceſſary for the being, thoughcSee 2, & 3 E. 6. c. 1. 3, & 4 E. 6. c. 10. 5, & 6 Ed. 6. c. 1. 1 Eliz. c. z. convenient for the well-being, and unity of a National Church. Therefore not to be preſcribed as a thing of abſolute indiſpenſable neceſſity; but only of conveniency, decency, as tending to publick unity.
2. That there are and may bedAct…, 15▪ 24, 27, 28. c. 16. 4, 5. Eph. 6. 18. Ph…l. 4. 4. 6. 1 Theſ. 5▪ 17. See the ſeveral Offices, Howers, Miſſals, Proceſſionals, Liturgies, Books of Devotion, in antious or preſent uſe among the Papists, 3, & 4 E 6. c. 10. Officium be…ta M…ria ſecundum uſum Sarum; ſecundum uſum Bangor; ſecundum uſum Walſingham, Lincoln, uſed in England, 2, & 3 E 6. c. 1. The divers forms of Liturgies and Adminiſtrations uſed in the Proteſt…n… Churches of England, Scotland, France, Germany, Helvetia, Denmark, and in the Greek, Ruſſian, Ethiopian Churches. ſeveral ſet-forms of publick, as well as of private Prayers and Devotions, uſed in ſeveral Provinces, Kingdoms, National Churches, and that all Churches, Nations are no more obliged to uſed one form of publick Prayer and Adminiſtration of Sacraments, than all private Chriſtians are to uſe the ſelf-ſame form of private Prayers in their ſeveral Families, Cloſets, or one kind of Grace before and after meat: but are all left at liberty to embrace or eſtabliſh what forms they deem moſt beneficial for the Peoples ſpiritual edification, beſt conducing to their ſalvation, and union in Gods publick worſhip.
3. That no one form of publick Liturgy is ſo compleat, exact, or unalterable, but that upon grounds of Piety, Prudence, and ſundry emergent occaſions, it may be altered,eEpheſ. 6. 18. …. 3. 14, to 22. Rom 15. …0, 31. Phil. 1. 4, 9, 10, 11. varied, amended, or totally ſet aſide; and a new form of Common-Prayer eſtabliſhed in its ſtead (as fIn their Bulle prefixed to Miſſale Romanum, Salm. 1588. and An…w▪ 1630.Pope Pius the 5. and Clement the 8. acknowledg) being only of human and Eccleſiaſtical, not Divine inſtitution.
4. That the preſcription or uſe of ſet-forms of publick Prayers ought not to ſuppreſſe, diſcontinue, interrupt, or diſparage the exerciſe of the gift or grace of conceived, extemporary Prayers or Thankſgivings by Miniſters and other Chriſtians in publick or private upon ordinary or extraordinary occaſions; nor yet to hinder or diſturb the conſtant preaching of the Word in ſeaſon, and out of ſeaſon; as is evident by the whole Book of Pſalmes theg2 Chr. 6. c. 20. 5. to …4. c. 32▪ 24. c. 33. 12. Ezra 7. 27. c. 9. 6. … c. N…h. 1. 4, to 11 c. 9▪ throughout. …. 4. Dan. 9. 3, &c. Joel 2. 9, to 18. …. 14. 2. …. 11. 1, 2, 3. ſpecial Prayers and Thankſgivings of Moſes, David, Solomon, Nehemiah, Ezra, Hezekiah, …a…iel, Jeremiah, in the old, and ofhMatth 14. 25. John 26. 39. John 17. 9, &c. Acts 1. 14. 24. c. 3▪ 1. c. 4. 24, to 31. c. 8. 22 c. 10. 1, 9. c. 12▪ 5. c. 13. 3. c. 14▪ 23. c. 16. 25. c. 20. 3…. c. 21. 5. c. 28▪ 8 Rom. 1. …, 9, 10. c. 8. 26. c. 15. 30, 31. c. 16. 24, 25, &c. 1 Cor. 14, 15. …ph. 1. 16▪ 17, &c. c. 3. 13. to …. c. 6. 18. Phil. 1. 4, 9, 10, 11. Col. 1. 3, 9, 10. &c. 1 Theſ. 1. 2 c. 5. 17. 2 Theſ. 2. 16, 17. c. 3. 1, 2. 1 Tim. 2▪ 1, 2. c. 5. 5. Philemon 4. 24. Rev. 5. 8. c 8. 3, 4 … 20. Chriſt and his Apoſtles, recorded in the new Teſtament; being all compiled and uſed upon extraordinary occaſions; theiActs 2. 42, 46. c. 4. 1, 2, 18, 19. 20 c. 5. 19, 20, 21, 28. 29. 42. c. …0. 20, 31▪ c. 19▪ 8. 9, 10. c. 28. 30, 3…. Rom. 15. 19, 20. Luke 21. 36, 37, 38. Juſtin Martyr, & Tertul▪ in Apologia. publick Prayers in the Primitive Church never ſecluded or diminiſhed the uſe of private conceived prayers or preaching; Therefore they ſhould not do it now.
5. That the bare-reading or chanting of Common-Prayers in the Church (which every Pariſh-Clerk, Choriſter, Singing-man, Scholar, or Pariſhioner who can read, may and can perform as well as any Archbiſhop, Biſhop, Dean, Prebend, or Miniſter;) and wearing of Canonical Veſtments is no principal part of a Biſhops or Miniſters Duty, as many now of late ſuppoſe it: but only theaMat. 10. 7. c. 28. 19, 20. Mar 16. 15. conſtant, frequent preaching of the Goſpel, and adminiſtration of the Sacraments; wherein too many Biſhops and Miniſters are over-negligent, as if it were the leaſt part of their Function; when as their Miniſterial and Epiſcopal Office conſiſts principally therein; as is evident by Chriſts own firſt and laſt Miſſions of, and charges to his Diſciples, Goe ye into all the world and preach the Goſpel to every Creature, Teach all Nations, baptiſing them in the Name of the Father, and of the Son, and of the Holy Ghoſt; Teaching them to obſerve all things whatſoever I have commanded you. BybMat. 26. 55. Mar. 14. 49 Lu. 19. 47. c 22. 52. Pſ. 62. 11 Lu. 4… ▪ 18, 19, 31, 43, 44. Chriſts and hiscActs 2. 46, 47. c. 4. 1, &c. c 5. 41. c. 16. 5. c. 17. 11. 17. c. 19. …, …. c. 10. 18, 19, 20, 21. Rom. … 15▪ 16, 17 c. 15▪ 15, to 26. c 16, 25▪ 2 Cor. 11. 28 1 Cor. 9▪ 13, to 27. H…b. 3. 11▪ Apoſtles daily conſtant preaching the Goſpel publickly, and from Houſe to Houſe, in all places where they came, without intermiſsion, By Pauls aſſeverations,d1 Cor. 1. 17. c. 9. 16. Christ ſent me not to baptiſe, (that is principally, or in the firſt place, nor yet to read, or chant Common-Prayer in a Cathedral Tone) …ut to preach the Goſpel. For though I preach the Goſpel, yet I have nothing to glory of, for neceſsity is laid upon me, yea, Wo is unto me if I preach not the Goſpel; And that dreadful injunction of God himſelf by Paul to Timothy, (whom ouraSee Biſhop Downhams Conſecration Sermon; Biſhop Halls Remonſtrance, and Divine Right of Epiſcopacy; Mr. Sudbu…yes; Mr. Sandcro…es, and Dr. Alleſtryes Sermons at the laſt Conſecrations of Biſhops, 1660. Biſhops and their Chaplains, as well in their late as former Conſecration Sermons and Diſcourſes, will needs make to be a Diocaeſan Biſhop or Metropolitan by Divine inſtitution, upon whom they found their Epiſcopacy, and therefore muſt be equally lyable to this injunction, as well as Timothy)b2 Tim. 4. 1, 2, 3. fully refuted in my Vnbiſhoping of T…mothy and Ti…us. I charge thee therefore before God, and the Lord Jeſus Christ, who ſhall judge the quick and the dead at his appearing, and his Kingdom, preach the Word; be inſtant in ſeaſon, out of ſeaſon rebuke, reprove, exhort with all long-ſuffering and doctrine, Do the work of an Evangelist, make full proof of thy Miniſtry. Thus ſeconded by his Charge to the Biſhops of Epheſus, cActs 20, 28, 20.Take heed therefore unto yourſelves, and to all the flock over the which the Holy Ghoſt hath made you Biſhops to feed the Church of God (by teaching publickly, and from Houſe to Houſe) which he hath purchaſed with his own blood. The due conſideration whereof ſhould terrifie and amaze all Non-preaching, or Rare-preaching Biſhops and Miniſters, who… by their Curates or Choriſters read… or ſing Common-Prayers once or twice every day or Lords day at the leaſt, and yet ſeldom perſonally preach the Goſpel to their People once a Month, Quarter, Year; yea cry up Common-Prayers to ſuppreſs frequent conſtant preachings; when as thedSeſſio 14. Decr. de Reformatione, cap. 4. Surius C…ncil. Tom. 4. p. 976, 977. Council of Trent it ſelf reſolves, That preaching of Gods word is the principal part of a Biſhops Office, and belongeth chiefly to Biſhops; Whereupon it enjoyns them, and the Pariſh-Prieſts throughout their Dioceſs, to preach every Lords day, and Holy day, and in the time of Faſts, Lent, and Advent, to preach the word of God daily, or at leaſt thrice a week, and at all other times whenever it may be oportunely done, for the ſalvation of their people, whom they are diligently to admoniſh, that they repair to the Church to hear Gods word, when ever they can conveniently do it. YeaeSermo 10. De Obſervantia Sab…ati. Bernardinus Senenſis, a famous Popiſh Fryer, is not afraid to aſſert, That the People are more obliged to hear, and Prieſts to preach the word of God, than to hear or ſay Maſſe; and that experience manifeſts, that the People will incomparably ſuffer more prejudice both in Faith and Manners, and grow more void of the fear, love, knowledge of God, and veneration of the… Sacraments, and more over-grown with the stench and horror of ſinnes, by the want of preaching, than by the want of Maſſe and Common-Prayer; concluding, Sic utique eſt populus ſine divino verbo licet etiam Miſſae frequententur, ſicut mundus ſine ſole, That the People without the preaching of Gods word, although they frequent Maſſe and Common-Prayers, will be but like the World without the Sun. And therefore all our Biſhops, Miniſters ſhould much more diligently preſs and apply themſelves to the diligent frequent preaching, and all People to the aſſiduous hearing of Gods word, than to the reading or hearing of Common-Prayers, which too many eſteem the principal means to inſtruct and ſave their Souls, and more neceſſary than preaching of the Goſpel of Chriſt, though aRom. 1. 16, 17. c. 10▪ 13, 14, 15. 1 Cor. 1. 16, 17▪ 21.the Power of God unto Salvation, and principle means of faith, of converting and ſaving the ſouls of thoſe who believe it.
6. That there are ſome things in the Book of Common-Prayer very neceſſary and fit to be amended; As 1. the miſ-recital of Ezech. 18. 21, 22. in the very beginning of the Book, which many much abuſe, to the deferring of their repentance. 2ly. The continuance of the old Engliſh Tranſlations of the Pſalmes, Epiſtles, Goſpels, and other Texts of Scripture, according to the Verſions of Mr. Tyndal, Thomas Matthews, and Mr. Coverdale, which are not ſo exact, ſo agreeable with the Original, and Dialect of this Age, as the more compleat, refined Tranſlation made by King James his Command, now onelyonly read and uſed in our Churches, and moſt private Families: Therefore moſt fit to be uſed, and henceforth inſerted into the Common-Prayer-book, to take away all former controverſies and exceptions againſt the old Tranſlation, as well by Mr. Thomas Cartwright, the Lincoln-ſhire-Miniſters, Altare Damaſcenum, the Aſſembly of Perth, and others heretofore, and ofaIn their Neceſſity of Reformation of the Publike Worſhip▪ Rites, Ceremonies, L…nd. 1660. foreign. In nomine Jeſu …ne gen… flecta…ur. ſundry Miniſters of late times; eſpecially againſt that of …ſal. 105. v. 28. (occaſioned by the Printers omiſſion of one ſyllable, to wit, obedient, for diſobedient,) not the Tranſlators. Only I ſhall obſerve, that the old Tranſlation of Phil. 2▪ 10. in the Epiſtle for Palm-ſunday; according to the Greek Original, all Latin Tranſlations but one, all Engliſh Verſions whatſoever but the Geneva, and that of King James, (which ought to be amended in this particular) truly rendred the words, That IN (not AT) the Name of Jeſus every knee be bowed, or ſhould bow (in the paſſive, not active verbe and ſenſe) of things in heaven, and things in earth, and things under the earth, &c. till corrupted and turned into A (not IN) the name of Jeſus every knee ſhould bow, &c. in the active not paſſive ſignification, by Dr. Coſins, about 25. years paſt: expreſly againſt the Original, the Latin, and moſt other Tranſlations whatſoever, the old Engliſh tranſlations of Treviſa, Tyndall, Matthews, C…verdale, the Biſhops Bible, Dr. Fulke, Mr. Cartwright, the Epiſtles and Goſpels printed in Engliſh at Paris, Anno 1558. yea againſt the very ſenſe and ſcope of the Text it ſelf, and our Engliſh dialect; foreign, In Nomine, &c. being never rendred or tranſlated At, but IN the name alone, in all Texts, Liturgies, Collects, Writs, Warrants, Hiſtories, Authors whatſoever; and the phraſe …T the name, never heard of, read, uſed in any Engliſh, Latin, Greek, Hebrew Syriack, Arabick, French, Spaniſh, Italian, German, Sclavonian, or other Writer whatſoever, but only in this Text; and all to juſtifie the Ceremony of bowing the head, and putting off the hat at the ſound, or hearing of the name Jeſus: firſt introduced and preſcribed by Pope Gregory the 10. about the year of Chriſt 1272. at the reading of the Goſpel only; after that enjoyned by other Popes, Popiſh Canons, Decrees and Maſſe-books, with indulgences annexed for the uſers thereof to induce them thereunto; though never intended nor preſcribed by this Text, nor practiſed in the Primitive Church for above 1200 years ſpace, nor in the Reformed Churches abroad, nor enjoyned by the Common-Prayer-book, or any Injunctions or Canons of our Church confirmed by Parliament, to make them valid, as I haveaIn the Appendix to my Ant…arminianiſm, concerning bowing at the name of Ieſus, Lame …les his Haltings, Certain Quaeres propounded to the bowers at the Name of Jeſus, …nno 1636. Canterburies. Doom, p. 64. elſewhere proved at large.
3ly. The frequent repetition of the Lords Prayer, purpoſely inſtituted, preſcribed to prevent much babling, and vain repetitions in prayer, (inb1 King, 18. 26, 27, 28. See Eccleſiaſti…us 7. 4. uſe only among the heathens, who thought they ſhould be heard for their much ſpeaking) expreſly prohibited by our Saviour, Mat 6. 7, to 16. and by Eccle…. 5. 1, 2. Prov. 10. 19. Which Repetitions ſeem to countenance thecSee my pleaſant Purge for a Roman Catholick▪ Papiſts vain Battologies and abuſe of the Lords Prayer in their M…ſſals, Offices, Roſaries, Pſalters, Beads, by many ſucceſſive rehearſals thereof, againſt the expreſs command and inſtitution of Chriſt.
4ly. The often rehearſals of Good Lord deliver us; Wee beſeech thee to hear us good Lord, by all the People in the reading of the Letany: Which Antiphonies and Reſponſals between Miniſter, Clerk and People (exceptdDeut 27▪ 15. 1 chron. 16. 36. Neh▪ 5. 13. c. 8. 6. Pſal. 41. 13. Pſ. 72. 19. Pſ▪ 89. 53. Pſ. 106▪ 48. Rom. 1▪ 25. Mat▪ 6. 13. 1 Cor. 14. 16. Phil. 4. 20. 1 Tim. 1. 17. Rev. 5▪ 14. c. 7. 12. c. 19. 4. Amen at the cloze of every Prayer) have no Precept nor Preſident in Scripture or ſolid Antiquity, but only in Popiſh Miſſals, Pontificals, Offices, Proceſsionals, Ceremonials, Pſalters, Primers. And the interpoſition of it no leſſe than twice, in the midſt of the Letany, and Prayer for THE KING, dividing it into three parts; ſeems not onelyonly ſuperfluous, but incongruous and ridiculous to many.
I ſhall not at all inſiſt upon kneeling at the Sacrament, the Croſſe in Baptiſm, the King in Mariage, for which there is neither command nor example in Scripture or the Primitive Church next after the Apoſtles, which Mr. Cartwright, Mr. Knewstubs, the Lincolnſhire Miniſters, Mr. Parker, Mr. Paybody, Doctor John Burgeſſe, Archbiſhop Whitguift, Maſter Hooker, Doctor Prideaux, and ſundry others have at large debated, pro & *See Gulielmus Stuckius, Antiqu. Conviv. l. 2. c▪ 34. De more ſedendi, & accumbendi ad Menſam, &c. Tho. Beacon his compariſon between the Lords ſupper & the Maſs f▪ 100, to 104 and Catechiſme, f. 484, &c.contra, and may be omitted, or left arbitrary to all; but only confine my ſelf to ſome few Particulars, which others have but ſlightly touched, not ſatisfactorily diſcuſſed.