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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	canonical_a	read_v	scripture_n	3,142	5	6.0732	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27487	The anatomie of the service book, dedicated to the high court of Parliament wherein is remonstrated the unlawfulnesse of it, and that by five severall arguments, namely [brace] from the name of it, the rise, the matter, the manner, and, the evill effects of it : whereunto are added some motives, by all which we clearly evince the necessitie of the removeall of it : lastly, we have answered such objections as are commonly made in behalfe of it / by Dwalphintramis.	Dwalphintramis.; Bernard, John.; Bernard, Richard, 1568-1641.	1641 (1641)	Wing B1997; ESTC S100014	61,280	81

faciant Christiant quod Antichristi faciunt That light should borrow from darknesse and Christian should doe that in Gods service especially which the vassals of Antichrist doe From this discovery also the Service-booke is unbottomed of that maine plea from antiq●●ty which Doctor Hall in his humble Remonstrance makes his sheet Anchor but Smectymnuus in his answer puts him to it that for want of ground it is come home but to follow this a little further and to wave the antiquitie of a set Liturgie an instance whereof for divers hundred yeares the Doctor nor any of their Book-men cannot produce wee desire to know what antiquity they or any other can alleadge for this Liturgie surely hee can goe no higher than the mass-Masse-Book and when it hath gone as high or higher than it can sometime abusing Scripture and sometime butting upon the coyned and counterfeit Liturgies fathered falsely upon the Apostles and Disciples of Christ yea and also upon the Fathers as Peter Iames Matthew Andrew Dents Clement Basil Chrysostome and others the falshood whereof Morney discovers at large yet for all this saith the same noble defender of the truth the Popish Masse is no part nor ever was of the divine Service of God and therefore the English Liturgy out of it and not able to ascend higher than it can be no divine Service as they call it and that inclusively by Catexochen or excellency it can be no divine Service but is indeed a devised service but suppose it or the unbloody Sacrifice of the Masse should looke as high as Cains unbloody sacrifice yet if there want truth they would prove no better then ancient errors Last of all to shut up the point the discovery whereof casts the Doctor upon a very foule shift namely the denying of the Liturgy to have its rise or to be selected out of the Roman models wherein we beseech your Honours to cause him to deale Obsignat●s tabulis by comparing the bookes together and besides all the evidences alleadged if it appeare not and that to the eye to be what we have said to be the truth we will de-relinquish our suit but if it be so as we averre wee desire no more of the Doctor and all the admirers of the Liturgie that they would deale candidly with the truth with your Honours and with us a whole Body of Petitioners who in conscience doe professe we desire to doe nothing against the truth but for the truth and as it becommeth not those that defend the truth fictis contendere verbis to skirmish with devised or velitory palliations as the Poet hath it even so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} there is nothing becommeth candid ingenuity better than truth To defend evill cunningly is no good commendation it was no grace to the Orator of whom it was said Candida de nigris de candentibus atra That hee could with ill abused eloquence make black white and white black and yet when such men have done all what they can they finde that true of the Civilian Mala causa pluribus get mediis The malady of an evill cause stands ever in need of more medicines than he that undertakes the cure can affoord For a closure of the point in love to the truth we desire all men that have any wit to take notice of these two things the former a man had better be tongue-tyed than appeare in an ill cause the latter when they have done all they can it will fall out with them as it did with the Scribes and Pharisees envying that the people should follow Christ Perceive you not say they one to another how yee prevaile nothing the world is gone after him Just so in this case of the worship of Christ as it is partly begun and shall be more fully accomplished when they have done all that they can all is but lost labour they shall not prevaile the world shall goe after Christ CHAP. IV. Of the Matter NOW we come to the third particular namely the Subject matter of the Liturgy the graine is like the ground it growes upon the fruit must be like the tree it is not possible that any wholsome sap of life should come out of a noysome and poysonous root To give a delineation of the matter in generall we can use no better expression than that of Calvin in his pithy letter to the Church of Frankeford much troubled with this Service-booke where hee calls it the Keliques or leavings of the Popish dregs this may be made to appeare without contradiction by scanning some particulars for to goe through them all would fill up a great volume then to give a touch as briefly as we can the Matter is partly false partly ●ridiculously frivolous yea and some part of it is not without a tincture of blasphemy To this effect a worthy and zealous Pastor to that people of Frankeford regrating fore the troubles brought upon them by that Service-booke after that he had told them that nothing must be thrust upon any Congregation without the warrant of the Word and forasmuch as that in the English Booke there were things both superstitious impure and unperfect which he offered to prove before all men he would not consent that of that Church it should be received To come then to the first particular of the charge concerning the falshood of the Matter which we will first discover in the generalls and then come to some particulars For the generalls we lay downe these three instances in false or corrupt translations of the Word additions to the word and substractions all which the Service-book not onely allowes but injoynes subscription to them being so rendered in the old Latine Bible which translation the Service-booke injoynes to be used and no other yea to which the Ministers were to subscribe it being the most corrupt peece of all the Latine translation none of them being sound witnesse the current of the learned Fathers and others yea the very pleaders for the Booke and that Bible Si in Latinis exemplaribus fides est adhibenda responderit quibus c. If we must believe Latine translations you must first tell us which of them saith Ierome Which argues the Latine one fathered upon him not to be his but of all other Latine translations hee damneth this most which we are forced to follow as Erasmus testifieth of him ' Damnat superiorem translationem qua nos tamen maxime utimur he condemneth saith hee that translation meaning the vulgar translation condemned also by the grand pillars of Popery Burgensis Lyra Iansenius and others yea and by two Popes Sixtus the fifth and Clement the eighth Lastly wee have the dict of the defendants themselves Doctor Sparke drebus illis complaining of the corruptions of the service-Service-book instanced in these two particulars First for omitting much Canonicall Scripture and putting Apocrypha in the place of it Secondly for appointing a corrupt translation to bee read to some particular instances wee come and amongst many places we must give but a touch wee will begin with that palpable falshood Psal. 105. 28. which the Booke hath

thus They were not obedient to his Word but the Scripture saith They were not disobedient to his Word what directer contradiction can there be than this the Scripture given by inspiration of the Spirit admitteth no contradiction Doctor Spark told the Archbishop of Canterbury that it was apparent by the History of their dealing in Egypt that to reade They were not obedient to his Word were to charge Moses and Aaron with falshood Another place abused Luke 10. 1. being their Gospell for that Evangelists day After these things the Lord appointed other seventy also and sent them two and two before them but the common Booke reade seventy two which though it be not in matters of faith as the defendants answer yet it is a corrupting of the Scripture May we teare a mans skin from his flesh because we cut not the sinewes nor breake not the bones In a word this is the answer of the Papists upon the place which our Writers take off But now we will evidence in a place as matter of faith as we take it Gal. 4. 5. the Service-booke readeth that ●e through election might receive the adoption that belongeth to naturall sonnes where the Church Bible according to the originall hath it thus that we might receive the adoption of the sonnes For naturall sonnes of God we cannot be said to be Nam non nascimur sed renascimur Christiani for we are not borne Christians but borne againe yea by nature we are the children of wrath is there not matter here of flat contradiction and that in a high point of faith We will trouble you but with one other place and that upon matter of faith too namely Luk. 1. 28. and 48. the Text hath it Hayle freely beloved or having found favour but the Service-booke will none of that but reade it Hayle full of grace just with the Rhemists and the defenders of it goe upon the same grounds that they doe crossing the true signification of the words all sound and learned Expositors ancient and moderne as Pagnious Vatabalius Chrysostome Beza Doctor Fulke Doctor Whitakers and others sorting full with Gregory Martin Reynolds and the rest and gives incouragement to Stafford in his Female Glory to tell the Puritanes railingly that till they bee good Marians in his sense they shall never be good Christians There are fifteene places more in the Service-booke of this cut but these are enough and too many to be so abused Now we come to a touch of Additions as the Booke addes three whole verses to the 14. Psalme where a great difference is to be thought on betweene a Paraphrafter and a Translator The former may amplifie but yet in different letter from the Text but the Translator may not adde no not from other Texts of Scripture The grand Papists the justifiers of this and other such stuffe dare not avouch these verses to bee in the Hebrew or Greeke copies no not in the Greeke Bible set forth at the command of Sextus Quintus 1587. for the justifying of the vulgar Latine as appeares by his owne copie written by Cardinall Carraffe and another Cardinall namely Cajetan avoucheth that Paul in the third to the Romans had taken them from divers places of Scripture Sed ignor●ns nescio quis adjunxit has Psalmo 14. But some ignorant party I know not who hath added them to the 14. Psalms so there is a whole verse added to the 13. Psalme and an addition added to the 24. Psalme corrupting the Text and applying that to Iacob which is spoken of God and divers additions more which we will not reckon Now a taste of omissions or leaving out as all the titles of the Psalmes being as other holy Scripture given by holy inspiration and very usefull yea and Master B●cer learnedly and divinely affirmeth are as so many keyes to unlock and open the doore that letteth in to the understanding of the Psalmes Hallelujah is left out of the 72. Psalme the Booke omitteth Prayse yee the Lord seventeene times and putteth in Gl●ria Patri Lastly amongst divers other omissions on which we cannot insist the comfortable conclusion of the Lords Prayer is left out They have drown'd in this Book 160. Chapters according to their owne account of Canonicall Scripture amongst which are whole bookes as the Cbronicles Cantcles and the most part of Apocalyps left out in place whereof the Apocrypha is placed and that as they say tending more to edifying yea and some Chapters also wherein are palbable untruths as Ecclesiasticus 49. Iuduh 9. Tobit 5. the last two of these Bookes being fabulous a president of these foule abuses of Scripture are found no where in the world but in the Popish Masse-booke To this we may subjoyne that prophaning grosse 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 Masse-booke and Masse-mongers First what reason is there that in the Masse-booke and in our Liturgie the Acts of the Apostles and Prophets yea any booke of the old Testament the books of Genesis excepted by them should be called Epistl●s as Acts 7. on Stephens day Rev. 14. on Innocents day Ioel 1. Esay 50. Secondly there is never a full passage or whole place but scraps and shreads as the beginning of one Chapter and ending of another and in this they deale with the Word as Mezentius deale with his beds he cut them and lengthened them to serve his owne cruell humours and not for the good of his guests If Kings will not have their Writs by confusion of names ●ronged much lesse the King of kings who is the God of order Thirdly and lastly at the Epistles there is silence sitting and what every one will but at the Gospels there is standing scraping bowing and a response before and after as every one of these were to serve some piece of superstition or other so thereasons given by Papists are as ridiculous as the things are superstitious it is enough to name them in generall that the maintainers of the Liturgie may be ashamed to alledge them and better of their owne they have not We therefore desire your Honours to cast a regardfull eye upon the wronged and much abused Word and not as paessers by as Ieremis speakes in a case much like but as supreame Iudges here on earth to vindicate Gods dishonour done to him in his Ordinances Gods Word as the Fathers speake is his Epistle not in that sense they call Prophesies Epistles wherein he commends many lovely favours to us yea his Testament wherein he leaves and bequeaths many rich legacies to us If Kings and Monarchs should deale so with us would we suffer them to be abused

corrupted altered cut in pieces No we would count them our deadly enemies that should do so and also traytors to the King What an eye of indignation then should your Honours cast upon such grosse abusing of the Word of the Epistle and Will of the Omnisciont and O●nipotent God If clipping corrupting or counterfeit coyning be treason by the law how much more and in a higher degree is it to deale thus with the Word Yea and more then that to maintaine this and cause Ministers to subscribe to it being no lesse then treason against the high and mighty God Culpam deprehensam pertinacuer tueri culpa altera est Pertinaciously to maintaine a fault openly discovered is a greater fault then the former on whom whether nation or person will the Lord rest upon saith the Lord by the Prophet Esay but upon him that trembleth at my Word that is a humble soule not onely moved to obedience to it in it selfe but further out of that reverence that it beareth to the Word it will not as much as in it lieth suffer the word to be abused by others as one speakes of the Papis●s that corrupting the Fathers they rather make them their so●●es to speake what they will have them then Fathers indeed Just so doth that booke and the Champious for it make the Word thus dealt with none of Gods but their owne if a Minister adde or take away from the Service-booke it is made matter of inditement but they it seemes may adde take away alter and corrupt what they will without controulement this course gives a shrewd randcounter to our learned and Orthodox Writers against the Papists witnesse Doctor Fulke his Answer to Campian discovering the evils of the Apocrypha Gregorie Martin recoils thus upon that learned Worthy that by those words he condemned their owne service-Service-book which appointed those Bookes to be read Having thus proceeded against the service-Service-booke for its false translations additions omissions misnominations we come now to some more particular untruths in the booke and that partly by false or misapplication of Scripture partly by coyning things that have no shew or ground for them partly by establishing some Popis● expositions Lastly by confirming and pressing upon Ministers and people a heape of Popish and Idolatrous Ceremonies a touch of every one will suffice For the first be pleased to looke upon that egregiously abused place or Christ abused and dishonoured by their dealings with the place namely Rev. 12. 7. Michaeland his Angels fought against the Dragon c. which words the Booke appoints for the Collect for Michaels day where they make Christ by misapplying the place a created Angel for the place is meant of Christ neither can it agree to any other for which we have a cloud of witnesses not onely from the universall concourse of the learned and Orthodox Writers as Fathers and moderne Authours as Austin Ambrose Musculus Calvin Beza Doctor Fulke Doctor Willet and many others but also from the very name Michael proper onely to Christ who verse 10. is called Christ and further from the scope of the place to set out Christ and his Angels encountering countering Satan and his Angels and lastly other places of Scripture parallelling the truth of this sense Dan. 10. 13. and 12. 1. Thes. 4. 16. lude 9. Angels here under their Generall Christ are said to be on earth in the Church Milstant for that is meant by Heaven and here they are said to die which suiteth not with heavenly spirits the Rhemists indeed hold close to the sense of the Service-book because it is from their owne Masse-book and gives this as a reason why Michael is painted fighting with a Dragon both opinion and reason are of the like weight now for things without colour of ground what colour or ground is there for that speech in the end of the Magnificat O Ananias Azarias and Misael praise the Lord If this was the prayer of these men when they were alive what sense or reason that we should speak to them being dead more then to others For Popish tenents looke that prayer at the buriall of the dead That we with this our brother and all other our brethren departed in the true faith of thy holy Name may have our perfect consummation and blisse both in body and soule first here every one buried is a faithfull brother which cannot be said of every one no not in the judgement of charitie it is true indeed that the Priest of Newgate bid the poore condemned theeves provide money for their buriall and they needed not doubt of their salvation againe the words are an expresse Prayer and tied to be said by the Minister Now for the Ceremonies having place in Gods worship and being mans device must needs be Idols or Idolatrous actions Quicquid praeter mandatum est Idolum Whatsoever is placed in Gods worship without the commandement of God is an Idoll for none hath power to ordaine or place a Ceremonie in Christ his Church but himselfe who is King of it For instance whereof there is a remarkable place amongst many Numb. 15. 39. And it shall be unto you for a fringe that ye may look upon it and remember all the Commandements of the Lord and do them and that ye seeke not after your owne heart and your own eyes after which you use to go a whoring where observe both the Ceremonie and signification to be from Gods owne appointment and further every device of man in Gods worship is to be avoided but against those there are divers Treatises never answered nor like to be yet it shall not be amisse by one indissoluble argument to put all the defenders of the ceremonies to it which is this That which is mans device and hath been an Idoll in Gods worship must of necessity be an Idoll still in the worship of God But the Ceremonies mentioned in the Service booke have been Idols in Gods worship as Crosse Surplice c. Erg● they must be Idols still in the worship of God The proofe of the former proposition is from instance of Abrahams grove Gen. 21. 33. but being abused to Idolatry as 2 King 17 10. Ierem. 51. 2. Esay 57. 5. then God forbiddeth his people the usage of it because it was an Idol yea commanded to destroy it Deut. 12. 13. The latter proposition none can deny Here we might adde the foule abuses of the Sacraments as Baptisme and the Lords Supper and that Iewish or Popish institution of Churching of women called Purisication and that bastardly piece of Confirmation the particular eno●mities whereof we need not stand upon they are so well knowne especially to your Honours which is a part of our happinesse againe the Treatise would be too large yet we would not have the Lent fast forgotten which the Patr●●s of our Liturgie make a religious fast abusing places of Scriptures by misapplication of Scriptures as Ioel 2. 12. Matth. 6.

said we bring up into this Argument That service the matter or bulke whereof is partly false partly foolish and frivolous should not be presented unto God But the parts of the Service-book whether essentiall or integrall are such as hath been fully proved Therefore they should not be presented to God We humbly intreat your Honours to lay this argument in the ballance of truth and if it weigh downe the Service-booke let the said Booke we pray you be cast out of the Sanctuary as light CHAP. VI Of the Manner NOvv vve come to the fourth particular namely the forme or manner vvhich is large as exorbitant and offensive as the matter the forme is the essence of a thing say the matter vvere good and the manner naught god vvould never like it for the old Proverbe is true God loves Adverbs better then Adjectives Bene better than Bonum It vvas a good worke in David to bring up the Arke from the house of Aminadab but one Philistine Ceremony spoyled the whole worke David therefore acknowledged the b●each to bee made because they sought him not in order when our Saviour taught his followers to pray in that plat forme of prayer which a Father calls the foun●ation of all our prayers he layeth not downe onely the matter but also the forme when yee pray pray {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} after this manner hold fast saith the Apostle the forme of sound words which thou hast heard of me c. where hee layeth downe not onely the matter of Preaching but also the forme even so should prayer have a forme of sound words Conformers to the service-Service-booke make Ionas his Gourd of one place of Scripture Let all things be done according to order and decency But as the place is no shelter for them so wee wonder that they cannot see the grosse disorder of the Service-booke and Ceremonies and still call for order The Apostle rejoyced to see the order of the Colossians but it would have grieved him exceedingly to have seene the disorder of the service as he grieved at the superstition of the Athenians for it is Will-worship which the Apostle condemneth in the same place of the Colossi●ns but to some particulars and first to the Minister wh●se change of voyce posture and place is strange and ridiculous for the first hee must say some prayers with a loud voyce not all what can be the reason of this but that of the Masse-Priests that there are some mysteries Tanquam sacra Cereris that the prophane Laicks should not heare Secondly for his posture besides the windings turnings and cringes his face must be sometimes towards the people and sometimes his backe Thirdly the Priest sayes somewhat in the Church somewhat in the Chancell getting himselfe from the people as farre as he can as if there were some outfall betweene him and the people or as if hee were the High-Priest gone into the Holy of Holi●s In the second place comes the unmannerly handling of the matter First they have many short Collects but a long and tedious Service the persecuted Christians indeed made short prayers upon the feare of the enemies approaches when they were forced to flye A good foundation we acknowledge but to turne this into a generall and continued rule will make but a scurvie building Now to the rest of the short cuts and shreds rather wishes than prayers as Master Cartwright truely calls them for which Doctor Boyce falls foule upon him with an invective declaration not with refutation which course suits not with learning much lesse with a Minister calling it a rude speech savouring more of the shop than of the Schoole but the abilities of the man is farre above his calumny and why doth he not fall a rayling at him for answering the Rhemists in charging the Masse-booke with the selfe-same fault where he calls them short shreds patched up together to make a wearisome service upon the long last what patched petitions how scatteringly and disorderly divided to the number of thirty or forty what interrupting pauses and posting on againe with Let us pray In this they are like unto little Girles who setting themselves as though they would sew they cut abundance of cloth into uselesse shreds doing no good but hurt and yet for further discovery of this unmethodicall and unmannerly dealing let us put this quere to the maintainers of this patched Service that Master Cartwright puts to the Papists for the mammocks of their Masse-booke If such a suit saith he were offered to a mortall man would he not rather thinke himselfe mocked by the suppliant than honoured After the same manner speakes God to the Jewes Offer the now to thy Governour will he be pleased with thee or accept thy person saith the Lord of Host● and if any object that God speakes there of the Blinde and the Lame the answer is easily made whatsoever is not of God in his service for matter or manner it is blinde and lame for the closure of this dismembring of Gods service we annexe the tossing or driving the Service betwene the Priest and the People for either the People pray with the Priest or they repeat his prayer or they adde some responses or answers all unsuitable to Gods service Sir Thomas Mo●e was so zealous in this way that he did officiate at the Masse in his Surplice If the Minister be Gods mouth and the peoples and stand between them in things pertaining unto God is it not a grosse absurdity That when an Ambassador of State is delivering an Ambassage to the King that the standers by or attendance though much concerned in the businesse should set in with the Ambassadors speech or repeat what he saith or interrupt his speech with a pause of a response This interrupting course in Gods worship is every way more grosse as much as the high and dreadfull God is greater than the greatest King and we are to take notice that God will not be mo●ked To shut up the point one thing we cannot but wonder at why the Popish Prelaticall Priests doe admit the common people a share in saying of Service who will not have the people in any case to try much lesse to judge of the doctrines of their Teachers abusing the very Scripture that makes against them for they call themselves the Clergy alluding to the name {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth the lot or portion arrogating to themselves the Lord to be their portion and they to be the Lords But by way of opposition they account the people no better than unhallowed or carnall people calling themselves abusively by the name of spirituall which with the former name portion agreeth to all Gods people but we conceive the reason to bee this that by filling their braines with the froth of that stuffe and their mouthes with that confused noyse of words