this more abundantly hereafter to which when we come we shall answer accordingly in the mean time to follow their immethodical manner of proceeding I answer for the present that first this accusation is false for where can they shew in the Mass book our thanksgivings for deliverance from the plague for victory over our enemies for rain for fair weather c Secondly If every word in ours were in the Mass book yet as long as all that is evil in the Mass book is left out in ours what is that which is good in ours the worse for being in the Mass book If that good thing in that book is so polluted by being there among the evil that it can be good nowhere else what will they say to all the texts of Scripture read in that book must they be expunged out of our Bibles because they are taken into the Mass book Let any man judge of this arguing But to return with them back again to the name they say Names are the very images of things and there being an unanimous agreement as in the names so in the things what reason is there that we should groan still under the burden of a Liturgy born in upon us under the name and nature of a Mass The assertion here is to no purpose except the names do truely set forth the nature of the things To the question we answer that we do not at all groan under such a burden for neither is the book any such burden as in my answer shall appear neither does our book own any such name Next then after a railing discourse they ask a company of questions which being truely answered the answer would be very unpleasant to them for they ask Who hath cast the State into this consumption of mony who hath made the heart to ake and the souls to groan of honest householders c Who have caused the Kings leige people for obeying the Laws of God and man to be carried to stifling prisons who caused some to be tortured c who have been the Incendiaries and firebrands to melt away the Kings love to his Subjects and their true loyalty to the King To all these questions of theirs they might have added one more Who have so horribly murdered their King and many thousands of his subjects To all these questions Whither the defenders of the Common Prayer book or the opposers of it must be answered let the whole world judge and let them like the answer as they please and deny it as they can I will appeal to others and be silent my self in this point The rest of this Chapter till they come to their Syllogism is nothing but railing which I pass by onely concerning one passage therein where they speaking of the Scots rising up in arms they conclude with this exhortation Vp in the name of the Lord and do the like Here I must needs ask them Whither this speech savour of loyalty or rebellion If this were not a direct incitement to rebellion let the world judge Here then we see Lady Loyalty the fourth of the Virgin daughters so notorious that we cannot but condemn the mother of impious treason instead of commending her for unspotted piety but that fire of rebellion through the infinite mercy of God being now quenched I will not rake into the ashes of it but come to their Syllogism We must not name an Idol but with detestation much less are we to offer it as a worship of God But the Service book is an idol Therefore we are not to name it c. The Proposition in this syllogism which no man will deny they labor to prove by several texts of Scripture which I pass as brought to no purpose The assumption which should be throughtly proved they promise to prove in the next point where I promise also God willing to answer their proofs and to that which they brag to be already granted that our Service book is a Mass book I have already disproved CHAP. III. To the Original IN this Chapter they begin with a Syllogism and fall to their idle extravagancies afterward quite contrary to their course in the former Chapter That whose original and rise is naught must needs be naught in it self But such is our Service book Therefore it is naught The Proposition they seem to prove by saying thus Can there come clean water out of a corrupt fountain The assumption they would prove by proving our book to be taken wholly from the Mass book and other Popish peices This they endeavor to prove in this Chapter three several wayes 1. By comparing the books 2. By the mutual liking that our Liturgy Masters as they call them and the Mass book men have one of anothers piece 3. From the evidence given from the Kings Counsel of England most of his Chapter is spent in those three last proofs of the Assumption The Proposition they strive not to prove any further And yet if that be false the whole argument is nothing worth To that therefore I answer first and deny the truth of it simply and in it self for it is then onely to be granted as true when the original is wholly and absolutely evil without any good in it but if there be a mixture of good therein as well as evil that which ariseth from that part which is good may be good as well as that which ariseth from that evil is evil If then there be any good in the Mass book and that onely our book takes from thence wholly rejecting all the evil it cannot follow that our book must be evil though taken thence any more then a Pearl or precious stone must be naught if raked out of a dunghill For the objection against this that the Case is different because that Pearl or stone was not bred in the dunghill We answer that is nothing against us For first Those good things which we have in our book and are also in the Mass book were not bred there but taken out of the Scriptures Fathers or Ancient Liturgy of the Church and put in theirs Secondly A thing bred in that which is evil in that sense we speak that is not totally evil may be good coming from evil as the precious stone in the head of a Toade is not venemous though the Toad be But for their instance of the fountain it is very unsufficient and unfit in this case because though the fountain were not totally evil yet the evil and good in the water is so mixed that one cannot be severed from the other in the flowing out but in collecting good things out of a book where are also evil and more evil then good the case is very different and the work easie This their Proposition then being thus unsound what proof soever they make of that which follows their conclusion cannot hold yet I am content to take a view of the triple proof of their Assumption also The first whereof is from the comparing of
A View of the Face Vnmasked OR AN ANSVVER TO A Scandalous Pamphlet published by divers Ministers and Entituled The Common Prayer-Book Vnmasked Wherein the lawfulness of using that Book is maintained by Answering their Five as they boast undeniable Arguments brought against it Whereunto are added also some Arguments for the retaining of that Book in our Church from the same heads whereby they plead against it namely From The Name of it The Original of it The Matter contained in it The Manner of using it The Effects of it upon the whole Land By Sam. Wotton D. D. sometime Fellow of Kings Colledge in Cambridge LONDON Printed by Tho. Newcomb 166â— TO THE Impartial Reader Christian Reader THough I have all my life time hitherto declined to shew my self any ways in this kind yet now in my last dayes I can no longer keep my self out of the over-burdened Press For having seen this Book not only publickly sold in Westminster-Hall but also reprinted without controll and no answer that I can hear of yet made to it I thought it better to make this brief Answer thereto then to let it seduce and abuse so many people as might be hurt by it if it should pass for such an unanswerable peice as it is pretended to be I have therefore set down all their arguments and given plain and direct answers to them their vain extravagancy and most uncivil railings I have either wholly passed over or very lightly sometime touched upon them that I might neither too much enlarge my Book nor write in a stile so contrary to my natural disposition and so unfitting my quality and profession First then in answer to their Epistle to the Reader they tell us there that Out of a respect to the glory of God which is a God that will be worshipped in spirit and truth as also with a desire of the Readers eternal good they present this Treatise To which I say also that out of a respect to the glory of God which is not a God of confusion but of peace and so 1 Cor. 14. 33. of order without which there is nothing but confusion and no true peace as also out of a tender care of the honour and glory of the Church of England and lastly out of a desire of thy good that thou mayest not be misled by faction ignorance and blind zeal I present unto thee this Answer to their book set forth in â—â—ew against the Common-Prayer-Book but in deed and truth against the Church of England as by this answer will appear Secondly they tell us That this Treatise was formerly penned by some eminent Orthodox Divines late Non-conformists wherein are solid arguments Concerning which vain glorious boast for eminency how much soever I fall short of them they being many and I but one yet for Orthodoxness let any man judge of their writing and my answer to whom that title doth best belong and for their last title of late Non-conformists I am more troubled to understand what they aim at by it then to answer it for if they be still Non-conformists why do they prefix that word late as implying that now they are not so and if they be no longer such why or how then do they own such a book now To that therefore I say no more but hope that my title of present conformity shall be as well accepted by the indifferent Reader as theirs of late or present difformity Thirdly they say That three sorts of Readers shall be helped by this Book the doubtful shall be fully resolved the users of the Common Prayer Book shall be brought off and the refusers of it encouraged not onely because Gods people but God himself mislikes it To this I rejoyn that those three sorts of people shall by my answer be more profited then by their accusation for the first sort the doubtful may be hereby resolved to use it the second sort which use it shall be confirmed in their conformity and obedience the third may be either changed or ashamed not onely because humane authority does directly but Divine authority also consequently command it by enjoyning us to obey the powers set over us Fourthly they press the Covenant as an unaswerable argument against the book To which I answer that the Covenant is nothing at all against our Common Prayer Book for we shall plainly shew when we come to the motive that neither they which for fear of present ruine did in some sort seem to joyn in that Covenant by Tyranuy imposed on them nor they which through ignorance or weakness of judgement did easily and willingly yeild to it are in any sort now bound thereby to reject the Common Prayer Book Lastly they tell us That their book will inform us of the truth and if the truth as the Scripture saith make us free we shall be free indeed To this I say that my answer truely performing that which they onely promise shall bring us out of the darkeness of error in this point into the light of truth that being in the light we mâ—y as the Scripture speaks walk as children of the light that is in obedience to God by obeying our Governors which are the Ministers of God for our wealth And this freedom of ours does in no sort come behind Rom. 13. 4. that of theirs for hereby we are the servants of God whose service as with our book in our daily Collect we confess is perfect freedom This freedom we shall ever pray for but freedom from government discipline order decency or whatsoever other freedom in that kind they mean we neither desire our selves nor as we hope shall they ever attain to that most of all desire it So desiring thee equal Reader to weigh their bare arguments with my plain answers and to let their railings revilings trouble thy head no more then they have done my pen I commit thee to Gods blessing in this and all thy Christian endeavors and rest Thine in the Lord S. Wotton A View of the Face Unmasked CHAP. I. To the Preface HEre they begin with a mentioning of Loyalty telling us That As Loyalty is the very Fortress of Policy so pure Religion is the Fountain and Root of Loyalty yea Equity Charity Sobriety and Loyalty are the Virgin-Daughters of unspotted Piety Had they as much Loyalty in their hearts as in their mouths never would they have presumed now especially in these days to reprint this Pamphlet so bitterly and sordidly inveighing against a Book by Law and Authority set forth so long ago and now allowed by His Royal Majesty and constantly read before Him in His Sacred Chappel But as the Lord said of the Jews so may the King of these They have Loyalty and Obedience in their Isai 29. 23. mouths but in their actions they are far from it And if as they tell us Pure and undefiled Religion be the Fountain of Loyalty and Equity Charity Sobriety and Loyalty be the Virgin-Daughters of unspotted
the Mass book and our Common Prayer Book together Between which they pretend there is such a consent that every piece and parcell of our Book is taken from thence but the falsity of this we shewed in the former Chapter in which they spake of this matter and named there what we have in our book which the Mass book hath not And we add now That if we had never a word but what is there yet we having none of the evil that is there it cannot follow that ours must be evil for having in it somewhat that is there Secondly For the mutual complacency they talk of I answer that to accuse all that like our Liturgy to be likers also of the Mass is so shameless and foul a slander as none can be more And of the other side for the Papists approving of our Liturgy it is more a commendation of it then otherwise it arguing our Service to be so good that our very adversaries which in all things else are so bitter against us yet can say nothing against that Whereas therefore they say That if the Papists like it it cannot be good because they are against all good I answer This is intolerable for thus they may as well condemn much of our Doctrine as well as our Liturgy as namely all Divine and necessary Truths which we hold and teach concerning the Unity of Essence and Trinity of persons in the Divine Nature all the Artributes of God and in a word all the first part of Divinity in Thomas wherein we and the Papists have hardly any difference So then this second argument makes more for our book then against it All those sound parts and doctrines in Divinity which we with them held joyntly not having their Original from them or their writings but from the Scriptures whence we and they also took them The rest of the words which they use in this Chapter concerning this second argument as having nothing in them but foul and shameful expressions of their rancorous and mâ—licious hearts against all those that are not of their strain I pass over as nothing to purpose for the business we have in hand And so I come to the last evidence they bring against us which they call The undeniable testimony of the King namely of King Edward the sixth and of his councel Where they bring in a piece of a letter telling us they have the rest by them which may be as true as all they say else but granting all they say if the King and State to draw the Papists back to us and win them to our Church did write to that purpose what is that to the prejudice of our Liturgy as long as all the evil in the Mass book is left out in ours If ours be no new Service but the old and what is in ours be theirs to assure the Papists hereof must needs be an especial argument to move the Papists not to abhor our Churches but too frequent them and joyn with us in our Liturgy though perhaps they cannot rest satisfied with it but will privately have their own Mass besides it also Thus I have done with their third proof also Now their Syllogism made hereupon is this That which is word for word out of the Popish Mass book is not to be offered to God as a worship but to be abolished as abomination to him But the Liturgy in controversie is so as hath been abundantly proved Therefore is not to be offered c. To this we answer briefly That which they here brag to be proved to the full we have by our answer shewed to be utterly false For if there be any thing in the Mass not in ours as abundantly there is or any thing in ours not in theirs then is not ours word for word out of theirs But both these we have already shewed and so their argument is fully answered Vainely therefore do they spend so many words following by several places of Scripture to prove that which no man denies And as needless is their following Invective against the Mass which we defend not and to no purpose concerning this business is their answering two texts of Scripture used in defence of the Mass by the Papists all which words helping onely to fill up their book and nothing touching our Common Prayer Book I pass by One onely thing more have I to add concerning this Chapter that for the original of our Common Prayer book whereas in this whole discourse thereof they seem to suppose that we went to the Mass and no further to frame a Liturgy from thence this is a meer fancy of theirs we follow the old Liturgy before the Popish Mass but the truth is when we having been a long time with the Mass amongst us and other Idolatrous ceremonies very notoriously faulty in the worship of God did according to our duties begin to reform our selves we did onely cast off such things as were inevitably offensive and did retain the rest concerning which whereas they tell us It was great incogitancy to speak the least in our Reformers in King Edwards days to take a Monke from among the Canaanites c. We answer for those our holy Ancestors that they took the most advised pious and Christian course that could be taken in that kind For first hereby they took the most likely course that could be thought on to draw many of the Papists to our Religion wherein we departed no farther from them then they had first departed from the word of God all other things we still retained that they that would but reform notorious abuses might still retain fellowship with us Secondly they hereby declared sufficiently to all the world that this alteration made was neither out of hatred to them or love of novelty or singularity or any high conceit of any excellency in fancies or devices of our own brains above our forefathers but would be content with what we had from them as far as it was consonant to the word of God or not contrary to it Thirdly by this means they avoided combustion in Church and State making as little stir or noise as could be in the reformation which is always especially to be regarded by all quiet spirits and lovers of peace in any change whatsoever Fourthly by this dealing they followed the Apostles rule by shewing their meekness softness and gentleness to all men as is required So that retaining thus much of the Mass book when we Phil. 4. 5. cast off Popery was so far from incogitancy or any other scandal to be layed upon our forefathers that we may rather admire or at least must much commend their wisdom meekness love of peace and charitable desire of converting others thereby For the conclusion then of this Chapter wherein they brag so much of success telling us That It will fall out as it did with the Scribes and Pharises envying that the people should follow Christ Perceive ye not say they how ye prevail
be true but if any of them be to read any such Chapter at any time which he counteth not to be profitable to be read to the people he may read one out of the New Testament instead of it as Dr. Sparke shews concerning this matter in his brotherly perswasion to unity and uniformity Chap. 10. whether for brevity sake in this treatise I refer any reasonable man adding onely thus much that if those and such other objections seem to any man not to be sufficiently answered yet they cannot make the book wholly to be rejected but needfull in some particulars to be corrected and amended The next thing they come is the grand accusation against Epistles and Gospels which I presume belongs to their second head of frivolous things for though they began orderly with the first particular of false matters yet they proceed not so but I must be forced to follow them as they go up and down from one thing to another Concerning Epistles and Gospels then they have three weighty charges with which they begin thus We may subjoyn that profaning gross abuse of Epistles and Gospels in which there are three strange and remarkable occurrences for which there is no ground or reason but from the Mass-book First These three remarkable things are 1. That the Acts of the Apostles and some books of the old Testament are read for and called Epistles 2. That we read not whole Chapters but scraps and shreds as they disgracefully call them 3. That at the Epistles there is silence sitting c. at the Gospels standing scraping bowing and responds before and after To the first of these concerning the name of Epistles given to books not so called in Scripture What great matter is this to be set out under those words of profane and gross abuse For first we know the old Testament is in the new sometime called the Law and the Prophets sometimes the Law Prophets and Psalms These several expressions shew that the word Prophets is sometimes largely taken for all the old Testament except the five books of Moses sometime more strictly for the other books onely but excluding the Psalms why then also may not the word Epistles be sometime taken generally for all the Scripture except the four Gospels and sometimes more strictly except the Acts Gospel and Revelation and sometime most strictly for those books which we commonly call the Canonical Epistles taking the word in the two former acceptions what hurt in calling all that we read for Epistles by the name of Epistles especially considering secondly that the whole Scripture is a letter or Epistle indited by the Holy Ghost and so sent from God by the holy writers thereof into the world or more especially to his Church and the fitness of this appellation they themselves confess and tell us The holy fathers spake so onely they tell us They spake so in a different sense from us which difference if they had shewed we had either answered them or yelded to them To their second accusation That our Epistle and Gospels are but scraps of Scripture and never a full passage in them If by full passage they mean a whole Chapter we desire to know why a whole Chapter must always be at once and neither more nor less but if by never a full passage they mean that we break off abruptly in respect of the matter read then any one may see they do us notorious wrong and the Book answers for it self without my help To avoid therefore the guilt of so foul a slander I am willing to take them in the former sense but must withal tell them that so they may as well accuse all our Preaching of this gross abuse and say we preach not upon the Word of God but upon scraps and shreds of it and that less shreds too then the other few Texts being half the length of the very shortest Epistles we have But why either our Texts or Epistles and Gospels should be thus taxed I see not the division of Chapters not being Canonical but made according to humane wisdom and discretion Of this therefore no more I come to the third charge which is concerning Silence Sitting Bowing c. To which I must first tell them That this comes in very unseasonably in this place this belongs rather to the ridiculous manner of our Service then to the matter of it but their want of method I must needs pass over many times lest my Book should grow too big Secondly I must tell them again that the Book appoints none of these things they here inveigh against therefore if those things were as bad indeed as they would make them all this were nothing to purpose against the Book which they pretend onely to write against Nevertheless being in many passages they labor to disgrace our Church what they can as well as the Book they write against I would if they would come to particulars assay to answer all and as far as I can by these general words guess at their meaning I will briefly answer them It hath been the custom long ago in many Churches to stand up at the Gospel and it was also usual at the naming of the Gospel to say Glory be to thee O Lord and after the end of the Gospel to say Thanks be unto God These I presume are the things they aim at for the bowing at the name of Jesus was and is as much used in all parts of Service and Sermon as of the Gospel To the other three therefore as proper to the Gospel I will onely speak And first to the standing up We know many men at the naming of the Text and many times in the Sermon will stand up not onely for their ease but to hearken the more attentively Why then is it not as lawful so to do at the Gospel We know standing up when we hear one beginning to speak to us does both shew respect to what is spoken and a readiness to receive what is spoken willingly and chearfully By standing up then at the reading of the Gospel we shew our gladness and readiness to receive it and what prophaneness or grand abuse can be in this Then for saying Glory be to thee O Lord. We know when the Angel first brought word of our Saviours birth the Author of the Gospel there were presently with him a multitude of Heavenly Angels saying Glory be to God on high If the Church then in memory Luke 2. 13 14. hereof do at the naming of the Gospel use part of that Angelical Hymn what grand abuse is this when our Saviour first came into the world this was the Angels praising God and when we hear mention made of the Gospel which declares and preacheth these glad tidings to us with the benefits coming to us thereby we do with like words give glory to God the Son and we are counted prophane for it Lastly when we have heard some of the Gospel read which publisheth these things
to us we presently give thanks to God for this Now what superstition or prophane abuse there is in this standing and respond as they call it before at and after the Gospel let any indifferent man judge Now upon these their grievous complaints they flee to the Parliament as supream Judges to vindicate this dishonor done to God Which how it can stand with the loyalty mentioned in their Preface or with the subscription which they have or should all have subscribed if they be rightly Ministers and Orthodox as they pretend to be let them say who acknowledge the King supream Judge in all Causes and over all Persons Lastly Whereas they say in the end of this Section That the discovery of some evil in the Apocrypha condemns our Common prayer-Prayer-Book for appointing it to be read I answer It follows not except it did appoint those Books to be read as parts of Canonical Scripture which we know it does not This for the grand abuses in general in Epistles and Gospels Now we must with them to particular untruths by them charged upon us bidding us to Look upon that egregiously abused place or Christ abused by our dealing with that place namely Revel 12. 1. Michael and his Angels fought c. Which words the Book appoints for the Collect they mean the Epistle for Michaels day where they make Christ by misapplying the place a created Angel Here they make much ado to prove Michael to be Christ which being granted them with such ado their accusation is never the truer nor our Cause or Book the worse The reading the Epistle on Michaelmas day in no sort makes Christ a created Angel but the keeping of Michaelmas day as we keep it is onely in memory of Michael or Christ if they please who is called an Angel Mal. 3. 1. Who with all his created holy Angels fought against the Devil and his Angels We call Christ an Angel so does the Scripture but it calls not a created Angel no more does our Book nor we but in memory of that victory of that Michael and his Angel we keep that day praising God for it and so read that part of Scripture which relates it Secondly They tax the words in the latter end of the Benedicite but to no purpose if that were the Song of the Three Children we do not know we do not now exhort them three to praise the Lord but sing their song in memory of them and their miraculous deliverance When we read Davids Psalms we do not in many of them pray for the things that he in those Psalms prayed for The third particular here is a clause or sentence in our Burial of the dead for which very particular I refer the Reader to Dr. Sparge in Chap. 12. pag. 62. where that mattâ—r is expresly handled and where I know another man hath answered any thing to avoid prolixity I say nothing Next then comes their Syllogism That which is mans device and hath been an Idol in Gods worship must of necessity be so still But the Ceremonies mentioned in the service-Service-Book have been Idols in Gods worship as Cross Surplice c. Ergo They must be Idols still in the worship of God To this I answer First The Proposition is false their proof is from some few particulars to a general which whosoever hath the least smatch of Logick in him knows to be nothing worth We may by this rule as well demolish our Churches and Châ—ppels nay somewhat more may be said against them then our Surplices for the very particular individual Churches which we now have have been abused to Idolatry which our particular Surplices have not And so the Minor also is faulty namely our Crosses Surplices and particular Ceremonies which we now use have never been Idols at all And so we deny and have proved their later Proposition also false which they tell us none can deny For the other supposed abuses in the Sacraments in the Churching the Confirmation c. I refer the Reader again to Dr. Sparge to satisfie all Next they tell us We would not have the Lent Fast forgotten which the Patrons of our Liturgy make a Religious Fast abusing places of Scripture by mis-application of Scriptures as Joel 2. 12. Matth. 6. 16. 4. 10. 2 Cor. 6. 2. This Lent Fast which they would not have forgotten no more would I. For the abusing the places of Scripture mentioned by them if they did particularly shew wherein the supposed abuses consist I would answer them more particularly but howsoever supposing they count the Scriptures which speak of Fasting to be abused by being read in Lent which is not a Religious but a Politick Fast as they seem to say I answer that the Lent is indeed by our Laws and the Kings late Proclamation a Politick Fast nevertheless if any man observing our Lent according to Law by abstinence from flesh totally do also by temperance and an abstemious and spare diet all that time and by absolute Fasting sometime in the Lent keep a Religious Fast by subduing the flesh by Mortification and Repentance more then ordinary humbling himself before God This man as he shews himself in that respect a Loyal Subject by the former so he does the duty of a good Christian by the later pleasing God by both for his better help and assistance then in the later the places of Scripture which he shall hear read in the time of Lent are useful and beneficial to him Neither do we incline to Popery in this Religious Fasting nor approve of their superstitious Fast nor Fast in imitation of them for they that do celebrate such a Religious Fast in the time of Lent take not the example of the Papists to follow therein but of the antient Christian Church which did so fast many years before Popery was hatched This Religious Fast therefore though we press not as by Law required yet may we safely and profitably perswade to and preach and read concerning it from the example of the Church in former times Lastly In this Chapter they come to that which they call Fopperies and fooleries in our Book Touching also again upon false Translations that they may be still like themselves observing no method or order in any thing But to the point having answered already I come with them to their fooleries What can be said for those Tautologies and Battologies used in the service-Service-Book as Lord have mercy upon us Christ have mercy c. condemned Matth. 6. 7. And by and by One foppery more that mutual salutation between Priest and People in these words The Lord be with you And with thy spirit Last of all they conclude thus Tritenhemius wrote a Book upon Dominus Vobiscum in which are many fruitless questions and so we are sure the thing it self is fruitless If it be a vain Tautology to repeat those words a few times in praying to God what will they say to the Prophet David for repeating the same words
Ministers which are good workmen and bad workmen and no workmen are all hurt by the Common Prayer Book And first they instance in the last of these thus Where Ministers should be apt to teach c. this Book settles such blind fellows over people who can neither feed nor lead To this the answer is plain the Book appoints not at all what Ministers we shall have setled in Churches but what they shall do that are setled in them And if we have any such as they here speak of and call them dumb dogs saying Sir Johns c. These are not hurt nor the Churches that have them hurt but benefited by the Common Prayer-Book for hereby they that can do no other good yet are forced to do some by reading that Book duly to and among the people for by that reading the ignorant people are instructed by the Word of God read to them according to the Book They have also a Confession of Faith the Ten Commandments the Lords Prayer by frequent reading taught them with many other excellent and godly Prayers whereby they call upon God agreeably to his Word wherewith they praise God with Songs and Hymns in this Book which without it they could not tell how to do So then all the bad Ministers whether no Preachers or bad Preachers are all helped by this Book those that cannot preach at all if any such be now do good by reading these which are evil Preachers and could do nothing but hurt if any such there be by idle and senseless Prayers and erroneous Doctrine which they preach and make themselves which they would do onely shall by reading the Book do some good both to themselves and others Then for the good Ministers which they divide into two sorts some Conformists to whom the Book they say is a burthen some Non-Conformists which for this Book are sufferers I answer the first are not hurt by the Book but by their own erroneous Conscience which makes that a burthen to them which of it self is no such thing For the other which are sufferers for their disobedience it is either their weakness or their obstinacy which causes them to suffer and not the Common Prayer-Book which is at the most but a remote Causa sine qua non of their sufferings if they suffer onely for refusing that else it is not so much And I believe there are few sufferers if any at all which have had no fault but non-conformity to the Book laid to their charge this for the Ministers then is nothing Secondly they tell us the Ordinances suffer by this Book namely Preaching is hindred by it but this experience shews to be otherwise no Toleration being given to neglect preaching for reading the Book but where it is most punctually observed Sermons are as good though perhaps not so long as in those places where it is neglected and we know it is not the length of the Sermon that makes the people edifie but many times the untolerable tediousness thereof makes many even shun them rather then frequent them Neither do any of us esteem more of the Service-Book as they accuse us then of preaching in general but to esteem more of the set Prayers made by the most Judicious Fathers and by Law established and of the Word of God truly and plainly read then of such ex tempore Prayers and Sermons as many of the enemies of the Common Prayer-Book make sometimes no man that understands himself and the Word of God can possibly forbid without manifest impiety And that such Prayers and Sermons are not more properly Fardels of mens devices then the Liturgy which hath so much of the sincere Word of God in it no reasonable man can say Then for those words in the Canon which they alledge of Divine Service and Sermon they do not in the least sort make preaching no part of or a lesser part of Gods service then reading and praying but speaking in that Canon for the ordering of the people they speak in the peoples language wherein it is usual to say Service and Sermon So that had they said onely Divine Service and not added Sermon some would have excluded the Sermon from being understood in the Canon but the Canon to shew that we esteem of Sermons as well as of Service appoints the same reverence to be used in the one that is in the other This cavil therefore is most idle Thirdly They speak of evil effects of our Liturgy upon the people And herein first they tell us of an evil effect the Book hath upon the Law because some have been punished for not reading the Book contrary to Law Which I answer to thus If this were true it is meerly accidental to the Book and partly the fâ—ult of disobedient men and partly of unjust Judges But if the Act for the observing that Book be well looked into they shall quickly see that the offences in this kinde have not been punished beyond the rigor of the Law but have rather had more favor then the Law allows For the Statute is plain That whosoever shall preach or speak any thing in the derogation or depraving of the said Book or any thing therein contained or any part thereof and shall be convict thereof c. shall forfeit all his Spiritual Promotions coming or arising in one whole year How would these fellows storm if this Act were put in execution against them But to proceed they tell us next That this Book affronts Religion and herein they spend many words in nothing but unchristian and unhumane railing telling us That many good people have suffered c. Which discourse how horribly fâ—lse soever it be yet is to no purpose if supposed true for whatsoever men have suffered for seditious and rebellious words and actions they would here make the ignorant people believe hath been wholly for not conforming to the Book just like the Papists who when a Jesuite or Priest is put to death for Treason say He is martyred here for his Religion They tell us next That many people have been destroyed by being brought in ignorance hereby Which is so false and impossible as nothing more the Common prayer-Prayer-Book if well observed and used hath enough in it to shew any man the way to everlasting life by the Scriptures read and such Confessions of Faith as are necessary to salvation and such Prayers aâ— if faithfully prayed and mercifully granted we shall be happy enough in this world for a time and perfectly happy in the world to come for ever and ever Whereas on the other side many of their magnified Sermons fill poor souls with Errors Heresies and Doctrines of Devils inciting and moving men to Rebellions Murders Treasons and the most damnable villainies that ever hath been committed in our Land as the murdering our late King and many other horrid acts in the late times committed Lastly For those three things which they propound to be considered from Queen Maries days Pag. 41.
the principal point being wholly broken by the murther of the King and the alteration and change of the fundamental Laws of the Realm the whole Covenant is broken void and annihilated in respect of any tye upon those which either took it voluntarily or were by force or fear compelled to it Lastly If this Covenant were never so punctually observed yet might the Common prayer book still continue in use amongst us there being never a word in the Covenant concerning the abolishing of it So for the Covenant in general this may suffice Now to the particulars which therein they insist upon for the abolishing the book wherein they divide the Covenant into three parts 1. For the defence of Religion the King and State 2. For opposing Popery and Popish innovations 3. To maintain the peace of the three Kingdoms of England Scotland and Ireland Hence they draw these two arguments 1. If all Popery c. be to be opposed then it follows that our Liturgy and ceremonies must be opposed but the former is to be done therefore the later We deny the consequence because no superstition or Popery hath been proved to be in our book and ceremonies as by this answer conferred with the charge by them drawn is evident enough Then for their new additional proof here to make these things superstitious Because by Christ they are not commanded We answer if they mean expresly totidem verbis appointed by Christ they may as well except against our Churches Gowns Pulpits reading-Deskes c. none of which Christ particularly commanded to be used but we must tell them also that although none of these are particularly appointed by Christ to us nor generally by Christ appointed to the whole Church throughout the world yet none of these being forbidden to any Church and being by the authority of our Superiors commanded in our Church they and all other ceremonies so commanded and by Law established amongst us are by Christ consequently and mediately commanded by those places which command us to be subject to authority and to do all things without murmurings or disputings as Rom. 13. 1. Phil. 2. 14. with other places formerly quoted The second argument is From our mutual Oath between us and the Scots to maintain the peace of the three Kingdomes which the Scotch Commissioners are perswaded cannot be maintained without unity in the worship of God and so consequently as these men would bear us in hand without our conformity to the Scots But who sees not that it may as well be by their conformity to us And they that are bound to endeavor a unity and conformity among three must needs see it more likely and more reasonâ—ble to bring one to two then two to one but all this may now be very well spared for the Scots have sufficiently declared that they press not this Covenant as these men do but will be in perfect love and peace with us enjoying our Liturgy and Government with us established and themselves enjoying their own and so to press the Covenant by any of them as to reach to us they make no better reason in them that shall do it If therefore these men would be as reasonable as desirous of peace and quiet as the Scots we should hear no more of this matter Thus having done with the two arguments drawn from the Covenant they bring two more One from Erasmus another for Smectymnuus The first whereof they say tells us That we are not onely to abolish things evil in themselves but thâ—se also that have any appearance of evil for which they needed not have made any use of humane authority St. Paul saith enough in that kind and so that matter no man can deny but this is nothing 1 Tim. 1. 22. to their purpose to move against our Book of Common Prayer or Episcopacy no appearance of evil being in either of them to men of judgement and understanding that way but if every particular weak ignorant man shall be admitted as a judge of what is good or evil either truely or in appearance there will be no worship of God at all allowed of witness so many under-Sects misliking the Covenant the Directory and many other things which the great Architectaries allow and highly approve of onely all in general mislike Government order decency and whatsoever is not their own invention and so concerning particulars are ready to fall together by the ears among themselves though all presently ready to joyn against what they call the common enemy that is truth it self Law Monarchy and Episcopacy the Defenders and mâ—intainers of it Next for that of Smectymnus we answer in a word that removing of such factious spirits and Incendiaries would quickly settle a more happy peace and uniformity in the Church then ever the removing of the Common Prayer book can do Lastly they come in this Chapter to the Surplice In which to omit idle words the argument they use against the Surplice is this If the Surplice be mans device and hath been an Idol in Gods worship it must be so still but our Surplices are of such therefore they are ido's still To this first we deny the consequence for there is no necessity that any thing that hath been abused once must be so abused always or else destroyed the abuse may be taken away and the thing continued in its being still and a lawful use made of it A very Crucifix or any Saints picture worshipped by Papists taken into our houses and kept onely as an ornament or picture to deck a room is no longer an Idol Our Churches weâ—e all in time of Popery abused to gross Idolatry but are blessed be God neither demolished nor so abused now The Surplice also was so abused among the Papists once in this very Land but is not so now being not used as any invention of man necessarily to be added to make Gods worship and service to be compleat and perfecter then it could be without it but is onely used as an ornament indifferent in it self and onely necessary where and when it is commanded in respect of the command onely and not of any thing in it self and were it by authority forbidden as it is commanded it were the same sin then to use it that now it is not to use it Then for the Minor I answer again that is false also our particular and individual Surplices which we now wear never were Idols nor ever can be if used no otherwise then we are commanded to use them and for the rise and original of the Surplices we answer that we retain them not as reliques of Popery or superstition neither take we them up from the Papists but from the ancient use of them in the true Church of Christ which used them before ever they were idolized by Papists or railed upon by Schismaticks CHAP. XI Entituled The Objections HEre they tell us They will remove some Objections wherein they will shew them to be of no
great weight and there say they will use but few words And I believe indeed that such Objections or Arguments as they will bring forth for themselves to answer shall have no great weight in them lest they should take upon them such a burden as they are neither able to bear nor to cast down agâ—in handsomely after they have once taken it up Briefly therefore running over the Arguments here brought and their answers to them I shall at last use some Arguments my self for the continuance of our Liturgy among us as well as they have done for the abolishing of it but first to their Objections The first they bring from the antiquity of it to which they tell us Smectymnuus hath answered whom I never saw and so know not what his answer is and so can say nothing to him But whereas they answer here That antiquity without truth is nothing I grant that but tell them withal this is nothing to their purpose because what is most ancient must be supposed most true till the contrary be proved Therefore their answer to the antiquity of this Book is nothing against it till they have proved the unlawfulness of it a little better then yet they have done Secondly They sâ—y Many good men have liked it To which they answer That their approbation is not sufficient To this I rejoyn nor is their misliking and railing at it enough to condemn it For though they brag of more light then our forefathers this new light is the common argument in these days for all things done against the old light of Gods Word yet all their lâ—ght hath not shewed them how to frame such a Liturgy as we have received from our forefathers and till they have made a better they might be content with this Thirdly They say Our Book hath many good things in it but answer So hath the Alcoran and the Talmud But we reply that those Books if they have some good things in them which they are pleased to call many yet they are not many in respect of the evil with which they abound but our Book abunds with good if not free from some defaults The denomination then being to be taken from the greater part our Book and so the Apochrypha which here they also gird at are to be called good and the other two evil Fourthly It is better to amend then to cashiere To this first They suppose an impossibility of amending Secondly They say It is contrary to Gods course who commands the Altars to be thrown down c To this we say It is a vain and groundless supposition that every thing amiss in our Liturgy might not easily be amended Neither is it to be doubted but that they whom it concerns would sooner amend what is distastful to any quiet and moderate men if the violent opposition of troublesome and factious spirits not hinder it by the unreasonableness of their demands whom when nothing in that kinde done can satisfie it is to no purpose in respect of them to do any thing To the second we answer concerning Gods command to cut down the Altars burn the Groves c. the case is very far different from ours here Those Groves and Altars were directly against the express command of God for worshipping onely in the place by himself chosen namely the Temple at Jerusalem And again there is great difference between that Idolatrous worship and some defects and imperfections in the right worship of the true God Lastly It is not Gods course always in correcting abuses rather to abolish the thing then to take away the abuse for we know our Saviour speaking against the abuses in Fasting Prayer and Alms does not take them away or forbid any of them but shews how to amend the abuses And to make their answer good here they must plead against our Churches as well as our Liturgy To the fifth This Book they say hath Acts of Parliament to confirm it To which they answer first That this Book is not established by Act of Parliament Secondly That the thing it self being simply evil no Act can make it good To these we say again The Act before the Book is plain but they tell us The Books we now use have been altered since the Act and so the Act is not for them To this we answer If there be any such alterations in the Books that by the strictness of Law or tricks of Lawyers the Act cannot take such hold of Non-conformists as to make them liable to the penalties there appointed yet in conscience whatsoever is not altered in the Book is by vertue of that Act obediently to be observed and yielded to the intention of the Law-giver being as much or more to be regarded then the Letter of the Law And again those alterations being made according to Law that is by a Commission given forth by His Majesty then being King James of Blessed memory under the Broad Seal of England to the Lord Archbishop of Canterbury and others according to the form which the Laws of this Realm prescribe to be used as we see in His Majesties Proclamation before the Book of Common Prayer all are as much bound to observe the Book so altered as if no alteration at all had been made in it To the second answer we say That the supposition there made of the evilness of the Book hath been by my answer so taken away that the ground of this answer fails And so I have at last done with their Five undeniable Arguments as they call them and their three Motives for the taking off our Common Book and the Answers to the Objections which they were pleased to bring against themselves There remains now onely to take a view of their opinion concerning any Liturgy at all or any set form of Prayer for if these two be unlawful it is a sufficient Argument against the Common Prayer Book In delivering their opinion herein they say They will answer these two questions First Whether they do allow of any set Prayers in a more private way Secondly Whether of any set Liturgy To which two questions they might very well have spared their pains in answering we not much caring for their opinions herein yet seeing they would thus express themselves we will see what they say and deliver our mindes thereto First They say They allow the ignorant onely set forms of Prayer in private To which if by these set forms they mean set prayers made by others we are willing with them to allow them onely to such as cannot make better themselves but in general to use set forms for the very best of men is not onely lawful but very good and most carefully to be done that we may observe that of the wisest of men Eccles 5. 1. For the second A set Liturgy they say they allow in general but come to the particular use of any particular Liturgy they flee off again and will have their set Liturgy onely a pattern for a
Liturgy made it seems ex tempore every time because the words they tell us must follow the affections and not the affections the words In this they do but dally with us making our Liturgy no Liturgy and turn publick Prayers into private every one by this means as their affections are different so praying differently whereas in publick Prayers all must pray at the same time the same prayer or else there is not one common and joynt prayer of all but several prayers as several persons And for their Argument that the words should follow the affections that may as well be in a set prayer as in an ex tempore one For the heart does first conceive the prayer and then frames words to express it by Now such prayers being made and read and known to all so that all have them by heart they do thereunto first conform their affections and praying with the Minister their words inwardly conceived if they speak not or also outwardly uttered if they speak do follow the affections of their hearts If they say this is not enough but every mans private affections should be the rule or guide of his words and prayer I answer then that if there be never so many praying at the same time in the same place they differing in their affections and so in their inward or outward words viz. their several forms of prayer there are but so many several private prayers made and not one joynt publick prayer by all And there is no more efficacy in the prayers of them in the Church then in so many particular prayers elswhere For these prayers want the condition by our Saviour expounded Matth 18. 19. and so cannot truly claim the promise there made Thus I have done with their Book in respect of the sum or substance which I have fully answered their extravagancies and railings lightly passed by I will adde no more to all they say but this If any man desire to be contentious we have no such custom nor the Churches of Christ 1 Cor. 11. 16. CHAP. XII Arguments for our Common Prayer Book HAving hitherto answered what hath been said against our Liturgy and now desirous to say somewhat more for it I have thought it best briefly to draw some Arguments for it from the same heads whence the Unmaskers have fetched all the matter they have brought against it namely from the name of it the original of it the matter contained in it the manner of using it and the effects of it upon our whole Land By all which I hope they whom it may concern will correcting what they see cause not totally destroy but continue our Liturgy and Church Government First then I will begin with the name not the ignominious name of Mass which they would cast upon it but the name which it owns and we all call it by And that 's the name of The Common Prayer Book a name challenging all liking and acceptation considering the excellency and efficacy of the common and publick prayers of all above the particular and private prayers of any one how holy or pious soever he be If Christ promise as we know he does Matth. 18. 19 20. That where two or three be gathered together c. how much more will he be present with a whole congregation or a whole Land publickly with the same desires words and affections calling upon him and praising his name If then the nick-name of a Mass odiously by our enemies cast upon our Liturgy make it seem to some distasteful yet let its own proper name rightly belonging to it cause us in that respect that it is a Book of Common Prayer for us all cause us in that respect to love and esteem it and to desire the continued use of it among us Secondly for the original This Book had its first rise and original from the ancient fathers of the Church in the Primitive times long before Popery was known or thought of and its immediate original here as it is now with us from the very beginning of that blessed Reformation which we still by the mercy of God enjoy and except the interruption of some few years in the days of Queen Mary and in the late rebellions and distractions amongst us we have still blessed be God retained and flourished under it Out of the respect then to our blessed Ancestors of former times and our Predecessors here that first established this Book and for the happy continuance of it from the very beginning and first setling of the true Protestant Religion in England let us love this Book and with thankfulness for it diligently use and constantly retain it Thirdly for the matter of it that ought to be a more prevalent argument for it then both the former for had it never so good a name if that name were dissonant from its nature I could not urge it or had it never so good a beginning in the respects forementioned yet were the matter of it nought the good efficient cause would not sufficiently make amends for the evil material cause but if that be as or more excellent then the other sure then may it well move us to regard it What then is the matter of this Book wholly prayers made onely to God himself through the mediation of no Saints or Angels but onely through Jesus Christ whom Gotappointed the sole and absolute Mediator between him and us Secondly We have the Word of God read in it to instruct and teach us in the knowledge and service of God which he is pleased to impart to us and require of us Thirdly Songs and Hymnes of praise and thanks to God either Divine and Canonical parts of the Scripture it self or made by holy men altogether consonant to the Word of God in he Scripture Fourthly Confessions of Faith briefly comprising the main chief and principal points which a Christian is bound to believe and to profess to salvation This is generally the matter of our Common Prayer Book which matter is so and in such order and manner set down and so disposed of and every thing in the Book appointed to be used in such admirable manner and order that from thence we have another strong argument for the maintenance and retaining of the Book Fourthly Therefore I come to the excellent manner and order of using this book and used in this book concerning which I must take a brief view of the order appointed and so deliver it unto you First when we are come into the house of God for his publike worship and service how can we better begin this sacred work then with some words out of the Word of God himself This is without controversie but with what words we should begin or what piece of Gods word is fittest to be the first word that should be spoken in his house is perhaps more difficult to be absolutely determined that therefore is not absolutely appointed and to all enjoyned but in this kind some liberty left
Piety Let them take heed that the want of these four which they abundantly discover in their Book do not out of their own mouth condemn the pretended Purity of their Religion for more then ordinary defects in these shall this answer abundantly shew in their Book But they will not be large as they say here in this theme no more will I But I hasten with them to the pâ—rticular â—â—tter viz. The Common Prayer Book the Principal Subject of their discourse but in which they aim and strike at the Bishops â—s they presently confess upon this supposal that one of these two cannot stand without the other for so they tell us saying As it is true That no Ceremony no Bishop so it is as true That no Service-Book no Ceremony This they do very well bring in with this As and So for one of these is just as true as the other there being no truth at all in the one or the other For the Bishops might still have their Authority Dignity and Estates which they now have though all the Ceremonies we have were abolished and we might also have more Ceremonies then now we have though we had another Common Prayer Book or none at all which is too clear to have any place left for proof The next Page of this Chapter is an inveighing against Superstition in general Concerning which I will meddle no more with them then they do therein with our Common Prayer Book for I am as much against Superstition as they But nothing said against Superstition can be against the Book till the Book be proved Superstitious Which that it is they attempt to prove in these words very couragiously If our Liturgy be not a mass of Superstition 〈◊〉 superstitious Ceremonies we know not what Superstition is To which Proposition if they will let me assume rightly thus But our Liturgy is not a mass of Superstitions c. I grant all and for their Information will tell them a little That it is Superstition to make that a matter of Conscience which they need not or to make that a part of Gods worship and service which is not simply so but a thing of it self indifferent Whether then it be Superstition to use our Book and Ceremonies because commanded or to reject them upon a pretence of their being not indifferent but simply unlawful when God hath not forbidden them and the Church hath commanded them let Reason judge But to proceed with them they endeavor to prove the Common Prayer to be superstitious because it appoints kneeling at the Communion thus The grand ceremony of adoration or kneeling at the Communion hath it not been the staffe and strength of that abominable Idole the breaden God In which words with the rest there following they charge us in kneeling to agree with the Lutherans and Papists in this point concerning the matter but leaving the manner We answer That we neither suppose Lutherane Consubstantiation nor Popish Transubstantiation hereby but we deny both and so does our book as by the words and form of Administration in the book is clear enough Neither is our kneeling any adoration of the creature as they would have it supposed but the most fit and convenient gesture that can be used in the time of Prayer which we are all in at the very receiving of that blessed Sacrament as is plain enough by the very words used at the delivering it Now if any particular man seem to these men to incline too much towards Popery in this point that is nothing to our Common Prayer Book the defence whereof is my onely task whatsoever therefore may be said in any particular mans defence I pass by Therefore also I omit the mentioning of the Liturgy which they talk of sent to Scotland with all the Chimerical conceits of their English brain concerning that which they call the Scottish Hydra Lastly Whereas they tell us The superstitions of this book are such and so many that if Paul were here and saw them as he saw that of Athens he would cry out undoubtedly ye are too superstitious Act. 17. 22. We say no more to this but if that we may presume to know St. Pauls minde as well as they we may better say That which he appointed to the Corinthians 14. 40 that have we observed in our Liturgy But that we may not stand too long upon these general extravagancies in their preface let us come to the particular charges against that Book to which they are such adversaries the first whereof is the Name in the next Chapter CHAP. II. To the Name THe scope of this Chapter is to prove our Common Prayer Book unlawful because it hath the same name with the Popish Mass book which that it hath they prove thus in the beginning of the Chapter The Service-book men and the Papists do mutually interchange the name of Liturgy and Mass the later calling their Mass by the name of Liturgy and our men owning the name of Mass to our Service Book witness Pocklington Cozens and Montague in the name then is an unaminous agreement If these men can be ashamed of any thing they may be ashamed of this ridiculous caviling with our Common Prayer Book in this kind If some men should call them schismaticks make-bates sowers of sedition rebels c. would they count this to be a sufficient argument to cause them to be banished out of our Land or cast out of our Church If they would think this hard measure against themselves where is their equity in dealing thus with others Here me thinks Dame equity the first of the Virgin daughters mentioned in their preface is fouly vitiated and so there is a sore blemish laid upon their unspotted piety the mother hereof Secondly if this were granted that the names were the same absolutely in both is the name enough to destroy the thing If they be offended as many we know are in the places of Gods worship among us as well as with the manner of our worshipping there they have the same argument for demolishing of them for Papists call their Churches as we do ours If they be angry with St. Jude for speaking against railers upon them that are in authority they may as well cry down all he saith by this argument of the name because he hath the same with Iscariot the traitor But being conscious to themselves I presume of the vanity of this argument though perhaps some simple one may be seduced by it they quickly flye from the name to the thing and tell us that for matter they are one What difference say they is there between our Liturgy and theirs but a pair of sheers and putting ours in a coat of another tongue ours having nothing to a word but out of theirs All which is very unseasonably stuffed into this present Chapter for this belongs to the next Chapter concerning the matter and the original and not to this of the name and therefore they promise to shew
nothing the world is gone after him Joh 12. 19. It is so in this case of the worship of Christ c. We shall prevail nothing c. To this we need not answer any thing to them the times we humbly praise God for it have answered for us this book which was so long cast off being now generally taken up again and used with reverence devotion and thankfulness to the Lord for it in the most principal places and most Cuurches of this Kingdom so that the saying they cite there of the Pharisees and Scribes may better be applyed to these people that cite in it then to those to 〈…〉 CHAP. IV. Of the Matter HEre they inveigh against the Common Prayer Book in respect of the matter of it telling us that The matter is partly false partly ridiculously frivolous yea and some part of it is not without a tincture of blasphemy The first of these charges they go about to prove three ways saying For the general we lay down these three instances In false or corrupt translations of the word additiâ—ns to the word and substractions all which the Service Book not onely allows but injoyns subscription to them To these things we answer first in general that it is no sufficient plea against the book to cry it down wholly for some particular defects in it but to desire rather to have those things amended then the whole book so excellent in several respects totally to be abolished for some imperfections in it Secondly to come to them more particularly to the first of false translations we answer 1. That if that be sufficient for a particular place to reject a whole book or volum what shâ—ll become of our English Bible in the last and best translation that we have for in that we shall find such a translation as no English man can make sense of namely Phil. 1. 21. which words there agree with the Latine which these men are so much against for it is there Vivere est mihi Christus to me to dye is Christ but neither that Latine nor the English can express either the Apostles meaning or can indeed be understood what they mean themselves They put the Greek verbatim into English which the idiome of our tongue cannot bear and herein they reject Calvin and Beza's and Junius and Tremilius translations and agree with the Vulgar Latine yet no man wholly rejects this our new translation as containing false matter but it is not unworthily esteemed as one of the best translations extant in any language Again that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11. 29 is in both our translations rendred Damnation which is neither according to the signification of the word in it self nor according to the Apostles meaning in that place for he proves that which he saith there in the words following directly mentioning temporal judgement as vers 30. But I will not strive to defame our translations as they do our Common Prayer Book by searching how many places are not so translated as they should be but were there more defects then there are who could hereupon reject totally our English Bibles as these do our Service Book upon that score of falsity in matter through some imperfections in the translation Secondly then I pass to the next particular which they call additions To add to the word of God in general as to propound any thing for Gods word which is not so indeed I grant to be abominable but to add to any particular part of Scripture some words taken out of some other part of Scripture is no addition to the word of God for it does not affirm any thing to be Gods word which is not indeed Now of this kind are the additions they speak In Psalm 14. the words in the end added are not onely taken out of Gods word in several places but also all collected together by Saint Paul and added to the precedent words in this Psalm as we see Rom. 3. 13 14 15 16 17 18. neither are thrust into the Psalm by the composers of the Common Prayer book but are in the old Latine Bibles whence those Psalms were translated and how reasonably and fitly they are there our Bibles do note after the end of Psal 14. where they shew why they are not put into our Bibles For the next addition mentioned in Psal 13. what is that but a concluding of that Psalm with the very words of Scripture also for the same expression we find in two other Psalms near adjoyning viz. Psal 7. 17. Psal 9. 3. For the third addition it is an addition of their own making not found in the book in that 24. Psalm Whereas therefore they say lastly That they will not reckon diverse additions more they do well in that point but they had done better if they had not reckoned this neither unless there had been more truth in it I also will add no more of this matter but come to their next accusation which is concerning substractions or omissions And therein first they accuse us for omitting the titles of diverse Psalms Secondly for omitting the words Praise ye the Lord Thirdly for omitting the conclusion in the Lords Prayer For which last First if we took the Lords Prayer out of Luke 11. we omit none of it and why may we not use it sometime as it is in one place sometime as it is in another so that the cavil is onely for want of a better for the two former omissions the book makes no omission but renders the Psalms as it found them in the translations whence they were taken Their last omission is Leaving out many Chapters and some whole books unread for the Lesson in the Kalender appointed But this is not taking away any thing from the word of God except the book did profess that it hath appointed the whole word of God to be read for the Lessons but this the book does not only it appoints such parts of the word of God to be read at such times and leaves the rest to be read of the people privately The next thing is the reading of the Apochrypha very immethodically brought in here for that should rather have come in among the additions then the omissions yet it is not any addition to the word of God for we read it not as a part of Scripture to build our faith upon or to establish any doctrine of divinity thereby but for moral instruction then if they ask What need of that the Scripture being sufficient for that also We answer that we do it not as supposing defect therein but because they are books written by holy men and have been continually read publikely by the Church of God in reverence thereto we thought not fit wholly to reject them or cast them out of our Church but whereas they tell us here That some things are appointed to be out of them which are utterly false We tell them that is more then they can prove to
so often in praising God namely Psal 118. the same words five times and Psal 136. the very same words twenty six times more Next for the Salutation as they call it I answer it is no foolish salutation as they would have it but a mutual praying of the Minister and people each for other severally before they begin joyntly to pray the prayers following altogether And in no sort can this be unlawful or foolish or unfitting but rather very fit and convenient for each other hereby to express their mutual charity without which none of their ensuing prayers can be either pleasing unto God or profitable to themselves First therefore the Minister to shew his charity prays to God to be with the people in their prayers that they may with heart and voice faith and fervency pray to God the prayers following then they pray the like for him onely emphatically they mention his Spirit as most desiring Gods assistance of it Thus praying charitably each for other they do all joyntly and more unanimously pray altogether resting upon that promise of our Saviour Matth. 18. 19. Lastly To conclude this Chapter whereas they do in the last place by a quirk conclude this to be a fruitless salutation because such a man hath made many fruitless questions about it This is as ridiculous an Argument as to say also That our Liturgy must needs be evil because these men have made such an evil discourse about it CHAP. V. Of the Letany HErein passing over all their railing flourishes in the former part of the Chapter I have these six several accusations of our Letany to answer to and then a Syllogism against all the Book To these now in their otder The first is of several Repetitions of the same words Good Lord deliver us And we beseech thee to hear us good Lord. Concerning which words we say they are no vain Repetitions but so many several Prayers for so many several things And that these men should be so bitter against Repetitions is very unreasonable considering what Prayers divers of them make before their Sermons wherein they have such strange Repetitions and runnings backward and forward That he that shall come into the Church in the time of their Prayer cannot tell whither they are near the beginning middle or end and they that hear them all the while from first to last cannot tell when they are toward an end till they have in a manner quite done And I have heard of one whom I do not commend for so spending the time that reckoning how often one of them repeated the word Lord in his Prayer found it to be betwixt Four and five hundred times And if that word were drawn out at length as some of them draul it out sometime that they may think of what to say next before they have done with that the repeating of that word alone would take up more time then our twenty eight Repetitions as they count them in the Letany The second accusation is That we pray To be delivered from such things from which there is not the least appearance no more then of the French-Pox the danger of being drunk at a Whitsun-Ale or a Purse cut at a Stage-play and not so much If these be sober expressions well and good otherwise their unspotted Piety may again be questioned for bringing such a Strumpet instead of Virgin-sobriety But to the matter of the Argument I answer If they had named those things prayed against in our Letany which they suppose there is no danger I could easily have answered more particularly to this charge But now onely I say in general I know no evil prayed against in the Letany which may not possibly fall upon us and the more secure we might count our selves from it so that we should scorn to pray against it the more danger there would be that through the just judgment of God it might come upon us Secondly If there be any evils which others have suffered or do suffer which we in this Land are in great danger of yet considering the Communion of Saints we may justly pray as we do against such things by the word us not understanding our selves here in England but us Christians in general for all whom we do or ought to pray as for our selves Thirdly By that expression of Fornication and all other deadly sins they say we make some sins venial But I answer no such matter we use not that expression there by way of distinction of several kindes of sins but by way of explication of the nature of sin and most fitly in that place do we so use it because we know some Papists make simple fornication to be scarce any sin at most but a small venial one Which doctrine we detesting do fitly say Fornication and all other deadly sin by the word other including Fornication for one Fourthly They accuse those expressions By thine agony and bloody sweat by thy cross c. to be a kinde of conjuring or adjuring But if these expressions be such what is that of St. Paul Rom. 12. 1. By the mercies of God I beseech you c. and divers others in that kinde in several places Fifthly they adde That we may not come short of the Papists idolizing the Letany we have not onely our ordinary and weekly Letanies but our annual or yearly Letanies acted in Procession To this first The Annual Procession not being by our Common Prayer-Book appointed is nothing to purpose against the Book therefore the bringing of it in thus here shews their malice against our Church in general as much as against our Common Prayer Book Therefore secondly had they said any thing against that Procession in particular I would have particularly answered it but now seeing no fault in it nor knowing what fault they can forge against it I can say no more of it Sixthly and lastly They accuse our Letany for a Prayer against the Tyranny of the Pope which they say hath been expunged since King Edward's days To which I say If out Letany want any thing that should be in it may be said to be defective and need an addition but not to be cast off as superstitious the want of some good which should be in any thing makes not the rest of the good which is in it to be stark naught Now though this be all that is in this Chapter objected against the Letany yet here are two or three things more in it to be spoken of For though the title of it be onely of the Letany yet that they may be still like themselves they shuffle other things in also as namely The cavil against the Collect on the twelfth Sunday after Trinity asking us how we can justifie those words in the Collect giving unto us that which our Prayers dare not presume to ask because what we dare not pray for we shall never obtain To this we must answer that we can justifie that Petition by the right expounding
if not needful actions and gestures of kneeling at prayer standing at the confession of faith and some other times that his voice may be the better heard and his actions the better seen of the people if this savour of any ingenuity or conscience in these Unmaskers let any indifferent man say Thirdly they complain that The Priest saies somewhat in the Church somewhat in the Chancel getting himself from the people as far as he can c. To this agâ—in I say there is no such thing by the book appointed nor is the Minister bound to perform any pâ—rt of the Service in the Chancel but at the communion nor then neither except the table stand there nevertheless if any Minister reading that part of the Service which belongs to the Communion do use to go to that table to read it if they can make any particular exceptions against it they that use it will be able to answer them but howsoever most unexcusable are they that blame our book for that which be it better or worse the book enjoyns not at all This for the first head of their exceptions against the Ministers manner of Service In the second place comes the unmannerly handling of the matter First they have many short Collects c. This unmannerly dealing they branch out into three particulars â— That there be many short Collects but a long and tedious Service 2. That it is several times said Let us pray 3. That the people answer and say any thing in the Service with the Minister And to make this charge good they bring two similitudes of little Girles cutting cloth to pieces and of an Ambassador We answer first to all in general concerning unmannerliness in Gods service let them shew what of manners in particular there is or what part of good manners we offend against either toward God or man in any thing we follow the book in and they shall be particularly satisfied In the mean time let the world judge whether it be not more rudeness unmannerliness and incivility to wear their hats in time of Divine Service to sit or loll or lean unreverently this way or that way neither standing nor kneeling in the very time of prayer then to go reverently and civilly out of the Desk to the Communion table Secondly to the particulars 1. What is the hurt in short prayers much good and conveniency we see therein when divers persons comming into the Church in time of prayer when one short prayer is ended they can presently at the beginning of the next joyn with the Congregation and so go on with all the rest to the end 2. For the better stirring up and inciting the peoples too too dull hearts and minds by putting them often in mind of what they are or should be all about it is not onely not amiss but needful to call upon them with Let us pray when any wandring or straggling thoughts have averted their minds 3. For the answering of the people it is such an especial means to keep from drowsiness duâ—ness and to rouse up their spirits and affections to be wholly occupied in those sacred duties they are about â—s nothing can be more And whereas they talk of the peoples interrupting the Minister by their saying with him or answering him it is so far from interrupting or hindring his devotion that it does comfort him encourage him and elevate his heart and spirit to hear his Congregation with one heart and voice as it were joyning with him and answering to him in his heavenly devotions So that as David said so every faithful Minister that desires the peoples good as his own must necessarily heartily rejoyce in hearing Psal 122. 1. that concent of the people with him in prasing God or praying unto him and happiest are those Ministers which have such Congregations I grieve for the want of it In the next place come their similitudes but all men know that similitudes prove nothing they may illustrate a thing when fitly and rightly applied but prove they cannot And these are such as do not that the first as being an idle thing in it self so is nothing to our purpose or resembling the business in hand The other which seems to hit the nail on the head does not hurt us For though it be not fit or ordinary when an Ambassador is delivering his message for his attendants by to meddle to speak any thing they not knowing what his embassage is nor being concerned in it yet to make some resemblance between the case of an Ambassador and this of ours if the Ambassador were to treat of such a business wherein the consents of all present were necessary to be expressed to the King to whom he speaks and he should desire to hear it then what unfitness were it for the people at such and such set periods to speak such words as should be appointed to express their hearts that way This is the case in the Ministers and Peoples praising God and praying to him But these being no pâ—oofs I pass hence and come to the last thing in this Chapter which is this Syllogism That worship of God which for Name Original Matter and Manner is naught all over is not to be suffered head nor tail but wholly to be cast out of Gods house But the Liturgy is such a worship c. Therefore it is to be cast out To this the answer is plain the falsity of the Minor in all the particulars hath appeared by this my answer I hope sufficiently And so I might finish this Chapter but for one wonder which herein they make and I am willing to satisfie them therein they propound their minde thus To shut up the point one thing we cannot but wonder at why the Popish Prelatical Priests do admit the common people a share in saying of Service who will not have the people in any case to try muchless to judge of the Doctrines of their Teachers The case is plain enough because many men may be fit for one thing which are not fit for another It is an easier thing to joyn with others in the Worship and Service of God for matter and manner once rightly instituted and appointed then to know how thus to order such a Service for the glory of God and good of his Church All therefore are bound to do the one few able and so few suffered to do the other Yet by the way you may take notice concerning your last clause we hinder not the people to do like the Bereans to try and examine what they are taught by Acts 17. the Scriptures but we allow not the Learners to teach their Teachers how or what to teach But of this enough CHAP. VII Of the Effects HEre they come to the pretended evil effects of our Common Prayer-Book which they tell us are first upon the Ministers secondly upon the Ordinances thirdly upon the people fourthly against God most of all For the first They tell us that
For the present we can as truly deny them as they falsly affirm them and if they would instance of them more pâ—rticularly they should receive answer accordingly The fourth kinde of evil effects follows namely against God himself which they tell us of are these two Feastival days to Saints and kneeling at the Communion These I confess are rightly laid to the charge of the Common prayer-Prayer-Book which nothing else in all this Chapter is but both these things we defend as good and lawful For that the Church of God hath not power to appoint and set apart some days to be kept holy to God upon particular occasions is a fancy against the generality of their own parties opinion and practice as well as against the truth it self For did not they continually in all these late years in which they had all the sway in their own hands and all others but meer slaves to them did not they I say set apart more days to keep holy in their raign for Thanksgiving Humiliation c. then ever were appointed before except in some time of Plague in five times so many years And as their practise was then so their judgment was before none of them ever questioning the lawfulness of keeping the Fifth of November for a day of Thanksgiving or the days of Fasting for Prayer and Humiliation in the times of Pestilence or any other grievous calamity Neither do the two places quoted by them Gal. 4. 10. Col. 2. 16. any thing touch our holy days for they forbid not the Christian Churches to appoint any particular holy days as they should see cause but forbid Christians to be in bondage to the Jewish Feastivals being but shadows of things to come at first and so ending with the Sacrifice of Christ the Substance For the second thing Kneeling at the Communion they would prove it to be Idolatry thus To adore in by or before a Creature respectively with relation to the Creature is Idolatry But to kneel at the Sacrament is so to adore Therefore it is Idolatry In this Syllogism we deny the Minor as having no truth in it we do no otherwise adore then we do always at Prayer and in the act of delivering and receiving the Sacrament we are in prayer joyning in our hearts with the words of the Minister praying to God That the Body and Blood of our Lord Jesus Christ may preserve our bodies and souls unto Everlasting Life And being thus in Prayer unto God no action is so fitting as kneeling The last Argument in this Chapter against us is this God will not hear the prayer of the Service-Book Therefore they are not to be offered Then that God will not hear the Prayers in our Liturgy they would prove by this That they are not according to Gods will Which they suppose they have proved by all that they hâ—ve said in this Book This if they have not proved but all their Arguments to that purpose have been by me sufficiently answered and confuted then is this last Argument nothing worth Whether therefore of the two is true let the Reader judge and I will say no more of this matter Now for the Cross in Baptism which they onely do but mention and refer us to Zions plea. I may as well I make no doubt refer you to the answer thereto though I must confess I have never seen the one or the other So having done with the matter and arguments in this Chapter for their most unchristian railings in it and all the rest of that stuff which their Book is stuffed withal if St. Peters words and St. Judes can neither stop their mouths nor make others stop their ears against such speeches by those two places 2 Pet. 2. 10 11 12. and Jude v. 9 10. they may proceed without control onely being their Virgin-Daughter Sobriety does behave her self so loosely and uncivilly in this Chapter that neither she nor any of her sisters can be found in this Book untainted according to their own confession in the beginning of their Preface we have little reason to suppose unspotted Piety to have been the Author of their Treatise So I proceed CHAP. VIII Intituled three Motives IN this Chapter they beg for the taking away of the Common-Prayer in this sort Let us humbly crave you would be pleased for the love that you bear and owe to the Lord Jesus to the purity of his worship to the thrivings of our bodies souls and estates to the turning away of Gods judgements c by all these and many more we again and again intreat you to pluck up the plant of the Service-Book which God never set What is all this but according to their censure of our Letany upon those words By thine agony c. but a meer conjuring for here they pray as we there by several motives By the love you bear to the Lord Jesus by the love you bear to the purity of his worship c. Yet these things here they count no conjuring no more do I but let me ask them what equity there can be in condemning that in us which they allow in themselves here 's a poor Virgin shrewdly vitiated by them Alas poor mother Piety that hast all thy daughters so often abused by thy pretended friends The next of note in this Chapter is an idle extravagant discourse which they make of Mr Womacke which how easily soever it might perhaps be answered yet I will wholly pass by for brevities sâ—ke and keep me to the work in hand namely to the defence of the Common Prayer Book for they confess themselves at the end of this excursion That all this is nothing to the purpose which might be as truely said of a great deal more in their book though they do not confess it Against their next stroke against the Bishops desiring to have them and the book destroyed together as being the upholders of one another we shewed the vanity of that argument when they first mentioned it of that therefore no more for though I am forced by their want of method to follow them sometimes forward and bâ—ckward yet do â— live to say the same thing over and again in several words as they do Lastly then for their vain and needless discourse of Christs governing his Church which no man ever made question of it to their argument gathered thence against us because Christ hath appointed what we must have in Liturgy and Government I answer to all in a word Christ hath appointed in general that which all must and we do follow but he hath left the particulars of order and decency to his Church else what ground could they have for any other Prayer then the Lords Prayer or for any prayer at all before their Sermons finding no precept or example of Christ or his Apostles in that kind in all the Scripture This may suffice for the matter of all this Chapter the title whereof is of three motives but we have hitherto met
with never an one of them they are now at last onely named in the end of the Chapter and follow in the Chapters now to come The first whereof they take from the example of others the second from the danger of not doint what they desire the third is from the covenant The two first we have in the next Chapter the last in Chapter ten To which I come in their order CHAP. IX Of the Pattern TO follow their disorderly proceedings still like themselves as in the former Chapter they intituled it of three Motives and yet medled with never a one so this Chapter they give the title of one motive onely namely of the Patterne and yet handle two the Pattern for doing and the danger of not doing what they would have done First then of the Pattern Wherein 1. They tell us that all the reformed Churches have done it 2. They press us with the example of the Scots To the first we answer That their Allegation is not true but they name some Churches that have done it yet many more might be named which have not done it 2. For the Scots we are neither bound to follow their examples nor any other further then they have done well nor so far if we shall not do well also in following for it will not always hold that what is or hath been done well by some in some places can be done well by all others in other places I have no mind to censure other men and their actions but will rather proceed to their next motive Onely I must touch one thing in a word which here they say namely They seem to hope for the bringing back of the King which through the infinite mercy of God blessed be his nâ—me for it for ever we see now effected if they desired the Kings return before or be glad of it now it is done let them express so much in suffering him to be a King now he is returned and not force or appoint him how to govern that Church which God as to a nursing father hath committed to his charge And so I come to the second motive the danger of not doing what they demand to be done Which danger they propound to be looked upon in a twofold respect a Priori and a Posteriori from what is past and what is like to ensue The former they say is to be looked upon in way of prophecy or in a way of performance Concerning the former they tell us How the servants of God have prophesied of the increase of Popery and the suffering of true Religion by many revolting in times of tryal Now the ground of all this if you will believe them is the Common prayer and the Bishops one upholding the other which later clause I have already refuted where they first mention it in their Preface whether I refer the Reader and for the former part faining the Bishops and book to be ground of the increase of Popery who sees not the quite contrary that rather rebels and schismaticks have done it Popery having got more strength and our Church more shame and slander in these late times they have born the sway then all the time since the reformation before So that as it was a godly Prayer set forth to be used upon the fifth of November by Act of Parliament to be used that upon that horrible treason of the Papists through the goodness of God so happily discovered God would strengthen the hands of our gracious King the Nobles and Magistrates of the Land with judgement and justice to cut off those workers of iniquity so we have as much cause to pray against these detestable Sects and murderers of King and all Subjects which most strangely opposed their damnable and devilish proceedings the cause of all which doings whether it were the Bishop and book as these men would have it or the rebellious minds of the enemies thereto it is needless now to say and whether the chief want of a through reformation be not suffering such spirits rather then suffering the Bishops and the book to remain these late times have shewed wherein the two later books and Bishops have been all the while in a total Ecclipse and the former rebels and Schismaticks shining in full and unlimited power and lustre Next for future dangers they alledge Zions plea again against which we must also again oppose the answer thereto In the rest of this Chapter after much vain and idle railing according to their custome they come to particular dangers to those to whom they write their book if they obey them in an extirpation of the true pretended enemies wherein they bring no new arguments but use a flourishing exhortation to perform the work they would have done all which exhortation being grounded onely upon the supposed unlawfulness of the book proved as they think by their undeniable arguments as they call them all those arguments having been sufficiently answered and so no proof of any unlawfulness in the use of the book remaining good this brave exhortation falls of it self so that the third Motive onely is left CHAP. X. Of the Covenant COncerning the Covenant in general we need say but this 1. As they moved men to break the Oath of Allegiance and Canonical obedience by saying though most wickedly and falsely That they were unlawful Oaths and so better brokâ—n then kept that may we truely say to them concerning the Covenant and so their mouthes ought to be stopped and for the unlawfulness of that so unjustly and tyrannically imposed Covenant that it was utterly unlawful may easily and clearly appear in these two respects 1. In that it was absolutely forbid by our Dread Soveraign Lord the King then being 2. By the matter of it in it self For the first it is a truth without any question or dispute that it is simply unlawful for any subjects though never so many and powerful to make any solemn League or Covenant concerning any innovation or alteration in government to be made by them without the Kings consent much more then when his Majesty hath not onely given no consent but also declared absolutely against it and peremptorily forbidden it as we all know the King did while the Covenant was in hand Secondly for the matter of it if any one particular in it were simply unlawful the Covenant is thereby unlawful Now the extirpation of the Church-government by Archbishops and Bishops in our Kingdom where the Gospel hath so long and so abundantly flourished under it the Kingdom with it and by it which Government also hath been even in the Church of Christ since the Primitive times and is most agreeable to the word of God the extirpation I say of this Government and the ruine of all the officers therein without any just cause or ground but upon distast taken against some of them which way it can be lawful is not in imagination possible Secondly the Covenant being one intire thing consisting of many branches