Innouations in Doctrine.
1. QVaere, Whether in the twentieth article these words are not inserted, Habet Ecclesia authoritatem in controversiis fidei.
2. It appeares by Stetfords and the approbation of the Licencers that some do teach and preach, that good works are concauses with faith in the act of Justification. Doctor Dove also hath given scandall in that point.
3. Some have preached that works of penance are satisfactory before God.
4. Some have preached, that private Confession by particular enumeration of sins is necessary to salvation, necessitate medii; both those errours have beene questioned at the Consistory at Cambridge.
5. Some have maintained, that the absolution, which the Priest pronounceth, is more then Declaratory.
6. Some have published, that there is a proper Sacrifice in the Lords Supper, to exhibit Christs death in the Postfact, as there was a sacrifice to prefigure in the old Law, in the Antefact, and therefore that we have a true Altar, and therfore not only metaphorically so called, so Doctor Heylin and others in the last Summers Convocation, where also some defended, that the Oblation of the Elements might hold the nature of the true sacrifice, others the consumption of the Elements.
7. Some have introduced prayer for the dead, as M. Browne in his printed sermon, & some have coloured the use of it with questions in Cambridge and disputed, that preces pro defunctis non supponunt purgatorium.
8. Divers have oppugned certitude of salvation.
9. Some have maintained the lawfulnesse of monasticall vowes.
10. Some have maintained that the Lords day is kept meerely by ecclesiasticall constitution, and that the day is changeable.
11. Some have taught as new and dangerous Doctrine, that the subjects are to pay any sums of money imposed upon them though without law; nay, contrary to the lawes of the Realme, as D. Sybthorp and D. Manwaring Bishop of S. Davids, in their printed sermons, whom many have followed of late yeeres.
12. Some have put scorns upon the two books of Homilies, calling them either popular discourses, or a doctrine usefull for those times wherein they were set forth.
13. Some have defended the whole grosse substance of Arminianisme, that Electio est ex fide praevisâ, That the act of conversion depends upon the concurrence of mans free will, That the justified man may fall finally and totally from grace.
Some have defended universall grace as imparted as much to Reprobates as to the Elect, and have proceeded usque ad salutem Ethnicorum, which the Church of England bath anathamatized.
15. Some have absolutely denyed originall sin, and so evacuated the Crosse of Christ, as in a disputation at Oxer.
16. Some have given excessive cause of scandall to the Church as being suspected of Socinianisme.
17. Some have defended that concupiscence is no sin either in the habit or first motion.
18. Some have broacht out of Socinus a most uncomfortable and desperate doctrine, that late repentance, that is, upon the last bed of sicknesse, is unfruitfull, at least to reconcile the penitent to God.
Adde unto these some dangerous and most reproveable Bookes.
1. THe reconciliation of Sancta Clara to knit the Romish and Protestant in one, Memorandum that he be caused to produce Bish. Watsons book of the like reconciliation which he speaks of.
2. A booke called Brevis Disquisitio printed (as it is thought) in London, and vulgarly to be had, which impugneth the doctrine of the holy Trinity, and the verity of Christs body (which he tooke of the blessed virgin) in Heaven, and the verity of our resurrection.
3. A book called Timotheus philalethes de pace Ecclesia, which holds that every religion will save a man if he hold the Covenant.
Innovations in discipline.
1. THe turning of the holy Table Altarwise, and most commonly calling it an Altar.
2. Bowing towards it, or towards the East, many times, with three congees; but unusuall in every motion, accesse, or recesse in the Church.
3. Advancing Candlestickes in many Churches upon the Altar so called.
4. In making Canopies over the Altar so called, with traverses and curtaines on each side and before it.
5. In compelling all Communicants to come up before the railes, and there to receive.
6. In advancing Crucifices and Images upon the parafront or Altarcloth so called.
7. In reading some part of Morning prayer at the holy Table, when there is no Communion celebrated.
8. By the Ministers turning his backe to the West, and his face to the East when he pronounceth the Creed, or reads Prayers.
9. By reading the Letany in the midst of the body of the Church in many Parochiall Churches.
10. By pretending for their Innovations the injunctions and advertisements of Queen Elizabeth, which are not in force, but by way of commentary and imposition, and by putting to the Liturgy printed secundo, tertio Edwardi sexti, which the Parliament hath reformed and layd aside.
11. By offering of Bread and Wine by the hand of the Churchwardens, of others, before the consecration of the Elements.
12. By having a Credentia, or side-table, besides the Lords Table, for divers uses in the Lords Supper.
13. By introducing an Offertory before the Communion, distant from the giving of Almes to the poore.
14. By prohibiting the Ministers to expound the Catechisme at large to their Parishioners.
15. By suppressing the Lectures partly on Sundaies in the afternoon, partly on week daies, performed as well by combination, as some one man.
16. By proibiting a direct prayer before Sermon, and bidding of prayer.
17. By singing the Te Deum in prose after a Cathedrall Church way, in divers Parochiall Churches, where the people have no skill in such Musique.
18. By introducing Latine Service in the Communion of late in Oxford, and into some Colledges in Cambridge, at Morning and Evening prayer, so that some yong Students, and the servants of the Colledge do not understand their prayers.
19. By standing up at the Hymbes of the Church, and alwaies at Gloria Patri.
20. By carrying children from the baptisme to the Altar so called, there to offer them up to God.
21. By taking downe Galleries in Churches, or restraining the building of such Galleries where the Parishes are very populous.
Memorandum.
1. THat in all Cathedrall and Collegiate Churches two Sermons be preached every Sunday by the Deane and Prebendaries, or by their procurement, and likewise every Holiday, and one Lecture at the least to be preached on working daies every weeke, all the yeere long.
2. That the Musique used in Gods holy Service in Cathedrall and Collegiate Churches be framed with lesse curiosity, that it may be more edifying and more intelligible & that no Hymnes or Anthems be used where Ditties are framed by private men, but such as are contained in the sacred Canonicall Scriptures, or in our Liturgy of prayers, or have publique allowance.
3. That the Reading-deske be placed in the Church where divine Service may best be heard of all the people.
Considerations upon the Booke of Common Praier.
1. WHether the names of some departed Saints and others should not be quite expugned the Calendar.
2. Whether the reading of Psalmes, sentences of Scripture concurring in divers places in the Hymnes, Epistles, and Gospels, should not be set out in the new translation.
3. Whether the Rubrique should not be mended, where all Vestments in them of divine Service are now commanded which were used, 2. Ed. 6.
4. Whether Lessons of Canonicall Scripture should be put into the Calendar in stead of Apocrypha.
5. That the Doxologie should be alwaies printed at the end of the Lords prayer, and be alwaies said by the Minister.
6. Whether the Rubrique should not be mended, where it is (that the Lessons should be sung in a plaine tune) why not (read with a distinct voyce.)
7. Whether Gloria Patri should be repeated at the end of every Psalme.
8. Whether according to that end of the Preface before the Common Prayer, the Curate should be bound to read Morning and Eveving Prayers every day in the Church, if he be at home, and not reasonably letted, and why not only on wednesday, and friday morning, and in the afternoon on Saturdaies, with holiday eves.
9. Whether the Hymnes, Benedicite omnia opera, &c. may not be left out.
10. In the prayer for the Clergy, that phrase perhaps to be altered, [which only worketh great marvels.]
11. In the Rubrique for the administration of the Lords Supper whether this alteration to be made, that such as intend to communicate shall signifie their names to the Curate over night or in the morning before Prayers.
12. The next Rubrique to be cleared, how farre a Minister may repulse a scandalous and notorious sinner from the Communion.
13. Whether the Rubrique is not to be mended, where the Church-wardens are straightly appointed to gather the almes for the poore before the Communion begin, for by experience it is proved to be done better when the people depart.
14. VVhether the Rubrique is not to be mended, concerning the party that is to make his generall confession upon his knees before the Communion, that it should be said only by the Minister, and then at every clause repeated to the people.
15. These words in the forme of the Consecration, This is my body, this is my blood of the New Testament, not to be printed hereafter in great Letters.
16. VVhether it will not be fit to insert a Rubrique touching kneeling at the Communion, that is, to comply in all humility with the prayer which the Minister makes, when he delivers the Elements.
17. VVhether Cathedrall and Collegiate Churches shall be straitly bound to celebrate the holy Communion every Sunday at the least, and might not it rather be added once in a moneth.
18. In the last Rubrique touching the Communion, is it not fit that the Printer make a full point, and begin with a new great letter at these words. And every Parishioner shall also receive the Sacraments.
19 VVhether in the first prayer at the baptisme, these words, Didst sanctifie the flood Iordan, and all other waters, should not be thus changed, Didst sanctifie the Element of water.
20. VVhether it be not fit to have some discreet Rubrique made to take away all scandall from signifying the signe of the Crosse upon the infants after baptisme, or if it shall seem more expedient, to be quite disused, whether this reason should be published, that in ancient Liturgies no Crosse was consigned upon the partie, but where Oyle also was used, and therefore Oyle being now omitted, so may also that which was concomitant with it, the signe of the Crosse.
21. In private baptisme, the rubrique mentions that which must [Page 6]not be done, that the Minister may dip the child in water being at the point of death.
22. VVhether in the last rubrique of confirmation those words be to be left out [and be undoubtedly saved.]
23. VVhether the Catechisme may not receive a little more enlargement.
14. VVhether the times prohibited for marriage are quite to be taken away.
25. VVhether none hereafter shall have licences to marry, nor be asked their banes of Matrimony, that shal not bring with them a Certificate from their Ministers that they are instructed in their Catechisme.
26. VVhether these words in Matrimony [with my bodie I thee worship] shall not be thus altered, I give thee power over my bodie.
27. VVhether the last rubrique of marriage should not be mended, that new married persons should receive the Communion the same day of their marriage, may it not well be or upon the next Sunday following when the Communion is celebrated.
28. In the absolution of the sicke, were it not plaine to say, I pronounce thee absolved.
29. The Psalme of thankesgiving of women after Child-birth, were it not fit to be composed out of proper Versicles taken from divers Psalmes.
30 May not the Priest rather read the Commination in the Deske, then go up to the pulpit.
31. The rubrique in the Commination leaves it doubtfull whether the Letanie may not be read in divers places in the Church.
32. In the order of the buriall of all persons, 'tis said, We commit his bodie to the ground, in sure and certaine hope of resurrection to eternall life. VVhy not thus knowing assuredlie, that the dead shall rise againe.
33 In the Collect next unto the Collect against the pestilence, the clause perhaps to be mended, For the honour of Iesus Christs sake.
34. In the Letany instead of for nication and all other deadlie sin, would it not satisfie thus? from fornication and all other grievous sins.
35. It is very fit that the imperfections of the meeter of the singing Psalmes should be mended, and then lawfull authority added unto them, to have them publiquely sung before and after Sermons, and sometimes instead of the Hymns of morning and evening prayer.