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.

[Page 9] 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 onely.
• 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 [Page 10]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,

[Page 11] 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,

[Page 12] 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.

[Page 13] 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 [Page 14]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 [Page 15]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 onely 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 [Page 16] 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 [Page 17]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. [...] 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 [Page 18]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 onely 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: [Page 19]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.

[Page 20] 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 [Page 21]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) [Page 22]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. [...]. 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 onely 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.

[Page 23] 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 [Page 24]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, [Page 25]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 [Page 26]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 [Page 27]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 onely 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 [Page 28]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 sick the 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.

[Page 29] 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 onely 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 onely done upon Mount Ebal by six of the Tribes onely; 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.

[Page 30] 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 [Page 31]Revenue, which if all the Readers of Common-Prayer were forced to do, their zeal for that Idol would soon cool.