they therefore be read for Divine service And also they and the scriptures called Aâ—â—â—crypha can prove nothing which may beget nor establish saving faith in the hearts of men 4. God in His word did registrat the lives doings and sayings of many Pagans and wicked men as are Nimrod Balaam Pharaoh and Haman and of the devill plagueing Job tempting Christ and entring into Judas c. these should bee read in Divine service But who dare censure GODS doing and who dare imitate his practise in hatching new Scriptures All fire in Heaven and in earth is but fire yet if God send fire from himself upon the sacrifices who dare burn them with strange fire Qu. 11. Is not this book good for publict prayer in that it setteth down some formes thereof for in conceaved prayer men spend their time in thinking what should be their wants and what way to expresse them before God Ans 1. The knowledge of the wants of Christians is alwayes present to such as are nor senslesse and carelesse the manner of expressing of them is at hand to such as are frequented with Divine service for use maketh promptnesse 2. Your set formes of prayer know not mens particular nor yet their common wants which occasionally may fall out into Gods kirk and therefore they can not make the time shorter by discovering unto men their wants neither can they expresse their occasionall wants There is more time â—pended before that thou canst apply a set forme unto thy heart and stir up thy desires thereby without the which thou doest not pray but prat 3. Thou must also take time to consider if thou hast need of the things contained in the set forme for it will perturb 〈◊〉 prayer to seek deliverance from war tempest famine thunder and pestilence when such things are not neer unto thee This prayer is commanded to be said in the Litany which is appointed for the Wednesdayes Fridayes and Sundayes such a prayer is a mocking of GOD. 4. The set forme perturbeth thy minde in publict prayer when true griefs and wants come into thy minde and thou hast no libertie to expresse them unto GOD because they are not mentioned in the set forme 5. Thou that condemnest a conceived prayer doest also condemne the set formes for all set formes were conceived by these who first published them Why may not wee then use now also conceived prayers If any pray for things unlawfull let the kirk censure them If any pray for things agreeable to GODS glory and the well of his kirk how dare any accuse it This masse book teacheth men not to be Christians but apes in unpertinent gestures of standing sitting kneeling c. and parrats in reading praying vociferation and crying unpertinently All is hypocrisie the very substance of antichristian devotion Qu. 12. Doth not the conceived prayer used by the preacher become also a set forme unto the people if they fixe their meditations and devotion unto his prayer why then may not both the preachers and people use the set formes of this book Ans 1. When the Preacher conceiveth a prayer GODS Spirit is no wayes restrained for he expresseth as Gods Spirit informeth him And if the people in the meane time have the same information at the hearing of the Preacher then no man hindereth 〈◊〉 expression thereof by themselves But if GODâ— Spirit put in them any heavenly meditations different from the words and meditations of the Preacher they may also secretly expresse them 2. Every day as troubles or changes shall fall out in kirk or common-wealth GOD offereth unto men new occasions to have variety of meditations and of the expressing of them in prayer The set formes in the masse book do hinder both Preachers and People from such expression Qu. 13. May not preachers sometimes vse some ordinary set forme of prayer Ans They may if the prayer conteine only things that are perpetually needfull for GODS kirk as Confession of sins mercy and remission of sins sanctification of life a blessing to the present exercise increase of faith c. that thereby ignorant people if there be but one of them in the whole flock who understand nothing and have neither form nor words of prayer at all at the least they may learne some form of prayer to call upon God in such a forme is better then not to call upon God at all This forme so used restraineth not Gods Spirit both because the matter of it is perpetually needfull as also because it hindereth none to say conceived prayers before or after as men think good Experience hath shown that the memories of some people have beene so weak that neither painâ—s nor travell nor repetitions could make them get perqueer the LORDS Prayer Others have learned the LORDS Prayer but no further others learned also some set forme but could never conceive a prayer â—â—â—refore these preachers are both undiscreet and uncharitable who deny altogether a set forme of prayer unto weak Christians who can neither understand nor imitate a conceived prayer It is mercilesse Divinitie that showeth no pitie upon the infirme and ignorant Christians Then when the Ministers have thus taken care for the ignorant people they do best afterwards to conceive their prayers that the libertie of GODS Spirit in his gifts may be enlarged and not diminished and that the more learned people by the diversitie of the Preachers meditations may bee edified as well by his prayer as by his preaching Paul become as under the Law for them that were under the Law he became weak for them that are weak he became all things unto all men that he might gaine some So the faithfull and true Pastors that are not hirelings neither puft up with a conceat of spirituall gifts they will accommodat themselves not only to strong Christians with diversitie change of meditations in a conceived prayer but also to the weak and infirme for whom Christ dyed with a set forme containing things ever needfull for Gods Kirk that the infirme may be gained untill the Lord bring them to greater perfection Qu. 14. Their are set formes of Divine service in scriptures as the Lords prayer and the 10. commandments may not wee make set formes following this example Ans 1. The whole word of GOD in the Old and New Testament is a set forme of Gods revealed will for us to make use of in the practise of a holy life but not in the practise of making new formes May wee then make new Scriptures and Gospels as we please containing the form set down by Gods Spirit 2. 〈◊〉 set formes in Scripture do not lay bands on Gods Spâ—â—rit they were the effects of his libertie which hee used at his pleasure He may restraine and command us we may not do so unto him 3. Masters who appoint set formes of service are offended if their servants do not obey them as they command but as the servants like to obey The antichristian Prelates themselves are not
Against the apple o◠〈…〉 of antichrist or the masse 〈…〉 lurking darknesse making way for the apple of the right eye of antichrist the compleat masse book of palpable darknesse This apple of the left eye commonly called the liturgie or service book is in great use both among the halting papists and compleat papists and the things written heere are also against the compleat masse book IOHN X. veâ—â—â— All that ever came before mee ar◠〈◊〉 and robbeâ—â— but the sheep did not heare them vers 9. I am the doore by 〈…〉 man 〈◊〉 in bee shall be saved and shall go in and 〈◊〉 and find◠〈◊〉 vers 10. The thief cometh not but fâ—◠〈◊〉 steale and to kill and to destroy I am come that 〈◊〉 â—ight have life and that they might have it more 〈…〉 Printed Annâ— 16â—â— The Contents of this Book IF superstitious rites be comely in Gods Kirk Quest 1. How many wayes doth this masse book restraine the libertie of Gods Spirit Of crossing confirmation how Gods worship bindereth other parts of Gods worship Qu. 2 By what clouds of darknesse is the light of the gospell obscured in the kingdome of antichrist Of governing the kirk by prelats the oath of intrains Quest 3. The evidencies of idolatrie in this book how all wil-worship is idolatrie The sorts of Idolatrie Qu. 4. What popes first ordeined the superstitions of this book Of feasts or holie dayes and fasting dayes Of reading Scriptures out of their owne canon their incorporation with witches charmes with the Alcoran c. Privat Sacraments the surplice crossing c. Q. 5. Should Scriptures bee left out for obscuritie Qu. 6. Wherefore omitted in reading Qu. 7. If they edifie lesse and yet should bee read Qu. 8. If the reading of this book be Divine service because of the Scriptures contained in it Qu. 9. 10. Of fixing the Scriptures vnto set dayes Set dayes of fasting and thanksgiving Qu. 10. Of set formes of prayer and conceived Q. 11 Conceived prayers are also set formes c. Qu. 12. We may use some set formes Q. 1â— The Scriptures are a set forme the Lords prayer the 10. Commands and Articles of belief Qu 14. Of catecheticall Doctrine Qu. 15. Of libertie in indifferent things Qu. 16. when lawfull ceremonies become vnlawfull Qu. 17. The patriarkâ— were taught without Scriptures Ergo wee may want some Scriptures Qu. 18. Are not traditions best when reading and preaching the Scriptures profite nothing Qu. 19. The pride and covetousnesse of the Clergie at Divine service Qu. 20. Pride at the communion Qu. 21. If this book may be used when it is corrected Qu. 21. The vse of a table taken away Q. 23. 24. Of giving the elements out of the Ministerâ— hands If Christ did so to all c. The meaning of the words I will not drink of the fruit of the vine The signification of the elements Qu. 25. The minister goeth about to distribute Qu 26. Of kneeling to the Sacrament for humilitie It is as lawfull to honour Christ by giving the inward as the outward worship to the elements Qu. 27. Of adoring the Sacrament because it is 〈◊〉 holy ordinance Qu. 28. We bow towards a king Ergo. Qu. 29. We should vse the Sacraments reverently Ergo c. Qu. 30. It is an excitative mids Ergo c. Qu. 31. If the sacrament bee worshiped when wee adore before it Qu. 32. Of vncovering the head c. Qu. 33. Of sitting Jackfellow like with Christ Q. 34. The midses and objects of indifferencie Oâ— necessitie Of a determinat religious adoration which is the mids of neceâ—â—â—tie that iâ— neerest unto God who is adored Salomon worshipped before the altar By what sorts of union was GOD united to the things wherein he appeared Qu. 35. If more learned men should bee obeyed Qu. 36. We can not cast away all rites c. Qu. 37. Nor worship God if we eschew all that idolaters doe Qu. 38. Why doe you who kneel not deâ—â—â— from our communions Qu. 39. Whether I preach or not mere is danger Qu. 40. Better to yeeld to some abuses then 〈◊〉 theefe or wolf should enter into my place Qu. 41. The profitable meanes to keepe men from apostasie Qu. 4â— QUESTION ALL the rites and ceremonies prescribed in this masse book are they not used in Gods kirk for comlinesse and decency Answere Thus you do calumniat Christ our Lord and his apostles as if they had worshipped God undecently because they used not these rites 2. Is it decent that a Queene shall be clad with the garments of a whore you do cloath Gods kirk with the garments of the whore of Babylon by idolatrous and superstitious rites 3. Is it decency in Gods kirk that either rulers or usurping prelats by their lawes shall burden mens consciences persecute them if they obey not such laws 4. If a servant binde his masters hands and feet that he may not stir nor walk nor move himselfe If the servant I say being accused for the same shall answer I did it for decency think you this a decent answere But the authors obtruders of this book do binde Gods spirit so far as lyeth in them by restraining the free passage of the gifts of Gods Spirit in their lawfull and right use among Gods people Quest How many wayes do the popish prelates by this book restraine the libertie of Gods spirit so far as their power may reach Ans They lay bands on Gods spirit by hindering the register of Gods truth viz. the Canonicall Scriptures to be read in publick divine service placing in stead thereof rent and clipped pieces of Scriptures with humaine traditions 2. They destroy the holy order wherein God◠〈◊〉 placed the Scriptures as if the most High had 〈…〉 them like a God of confusion They have turned this order into Babylonish confusion and Gods Spirit is restrained from the use of his own holy order among his people 3. By obtruding this book they hinder oftimes preaching and interpretation of scriptures which are the gifts of Gods Spirit 4. They hinder the indifferent use of time in reading his word by fixing the reading of the scriptures unto set dayes of the year 5. They hinder and restraine Gods spirit in not making known the whole extent of his word for there are a hundreth and twentie chapters of the scriptures unto the publick reading whereof they appoint no time of the yeer 6. They binde and restraine the gifts of Gods spirit in his Ministers at publick prayer so that whatsoever holy meditations God shall put in their hearts they may not expresse them if they be not in the forme of the words of this book This is a forbidding of Gods Spirit to give any meditations to his servants otherwise then this book prescribeth 7. They force the people to kneel when the priest rehearseth the law and giveth the sacramentall elements so that God is hindred of that honour that if himself were rehearseing the law he shall not
Gelasius brought in the respondes and the collects to be said at mateins Durandus 11. Pope Damasus appointed this sentence Glory to the Father and to the Son and to the holy Ghost as it was in c. to be said at the end of every Psalme and at the mass He other Popes caused these words of praising God to be said frequently that thereby the idolatrous worship might seeme a very holy and religious thing having such holy sentences in it This hideth the sacrilegious wayes whereby they rob God of his glory see Volateranus This Pope appointed also what prayers and how many Psalmes shall be said every day of the week Gulielmus Durandus He also ordeined that the Priest before the altar should say the confession standing and that the people should say Misereatur vestri and thereafter the Priest should pronounce the Absolution before he go to the altar Platina Polidorus 12. Pope Stephanus the 1. ordeined the Preists at Divine service to use no other but hallowed garments Sabellicus 13. Pope Silvester the 1. commanded the Priest at the masse to we are no silk nor coloured clothing but a white linnen alb only for Christ saith he was buried in a fine white linnen cloath Platina 14. Pope Adrian the 1. ruling it was deâ—â—â— in a popish councell at Frankford that every man shoâ—â—â— weare a surplice upon his back at service time Mossaeus 15. Pope Anacletus put to the masse this salutation Dominus vobiscum The Lord be with you and this answere of the people cum Spiritu tuo and with thy Spirit Some say it was Pope Sotherus Gratianuus de consecrat distinct 1. can Hoc quoque c. Ioannes Laziardus writâ—tâ—h That Dominus vobiscum was taken out of the book of Ruth I know not saith he by whom And cum Spiritu tuo was brought saith he by the councell of Arles 16. Pope Gregorie the 1. ordeined the Kyrie Eleison That is Lord have mercie upon us and that it should bee sung nine times openly of the Clergie onely at the masse Which Pope Silvester before commanded the Clergie and the people to sing together Durandus Platina 17. Pope Gregorie the 1. added to the masse the Alleluia That is Praise ye the Lord Platina 18. Pope Marcus ordeined the Clergie and the people to sing the Creed together with a loud voice to confirme their faith Platina this loud voice then is as good as a sacrament 19. Pope Pelagius the 1. ordeined funerall exequies or dirigies with masses of requiem to be sung or said for the dead Platina Gratianus This booke also hath funerall devotion and service 20. Pope Pius the 1. ordeined the keeping of Easter holy on the Sunday 21. Pope Gregorie the 1. appointed the feast of Trinitie Durandus 22. Pope Gregorie the 9. appointed the feast of the nativitie of S. John Baptist called Midsomer Chronica Germanica 23. Pope Silvester the 1. ordeined the feast of Lammes called ad vincula Petri Gratianus Polidorus 24. Pope Felix the 3. ordeined the feast of the archangel Michael lib. conciliorum 25. Pope Gregorie the 4. ordeined the feast of all Sancts on the first of November Platina 26. Pope Sergius ordeined candlemasse day feast called the Purification of Marie Sigebertus 27. Pope Boniface the 8. ordeined the feasts of the four Evangelists Matthew Mark c. 28. Pope Innocent bearing rule it was ordeined in a Popish councell at Lyons what holy dayes in the year should be specially observed viz. All Sundayes The feast of the Nativitie of Christ Of S. Steven Of S. Iohn the Evangelist Of the Innocents Of Silvester Of the Circumcision Of the Epiphany Of Easter with the whole weeks that goe before and after Of the Rogation dayes Of the Ascension of Christ Of Whitsuntide with the two dayes following Of S. Iohn Baptist Of the twelve Apostles Of S. Laurence Of blessed Mary Of the dedication of the Temple Of all Sancts Of S. Martine Of all such canonized Sancts as every Bishop of his Diocesse with consent of the Clergie and people appoint to keep holy Polidorus Durandus 29. Durandus saith after the minde of S. Gregorie de consecrat dist 5. Lent is counted to begin on the first Sunday in Lent and to end on Easter even which is 42 dayes of which taking away the six Sundayes there remaines only 36. dayes Therefore that the number of 40. dayes that Christ fasted might be perfected this Pope Gregorie added to Lent foure dayes of the week that go before viz. Wednesday Thursday Friday Saturday Durand in rational divinâ—â— offic Pope Telesphorus first ordeined Lent to be fasted and that more by the Priests then by laicks for they should be holier show more abstinence then others 30. Pope Silvester the 1. ordeined the Wedinsday Friday and Saterday should be fasted every week thorow the whole year Bergomensis 31. Pope Gregorie the 1. ordeined neither flesh nor other thing that hath affinitie with flesh as chiese milk egges c. should be eaten in such dayes as are appointed to bee fasted Polidorus Gratianus There is not a dog in the kitchin but it can keep these holy fasts as precisely as the Papists do if they can get their bellies filled with fishes bread and sweet meats and sauces and such delicats as Papists use in Lent But when will the Papists bee as abstinent in their fasts as horses are who are content neither to eat fish nor flesh all their lifetime The papists doe brag that they keep Christs fast when they can not reach to the fasting of horses no not in Lent 32. Pope Gregorie the first devised the anthems and made the tune or song unto them Guilielmus Durandus Ioan. laziardus Yet some write that in the time of pope Euaristus anthemes were brought into the kirk by Ignatius the disciple of Iohn the Evangelist Phil. Bergomensis Tripartita histor 33. Pope Damasus foresaid ordeined the order of the Queer that the Queer being divided into two parts they should sing one verse of the psalmes on the one side and an other on the other side Durandus Polidorus 34. Pope Gregorie the 1. appointed this service book which is now used and keept in Europe but â—ope Damasus first began the book when as the service book made by Ambrose was first more used in kirks but Charles the Great with the Popes in his time caused the service book of Gregorie to be made common through Europe and the book of Ambrose to be only used at Millaine where Ambrose was Bishop Of this writeth Iacobus de voragine In vita Gregorii primie Guilielmus Durandus 25. Pope Nicolas the third decreed that the Bread and Wine which are set upon the Altar are not onelie after the consecration the Sacrament of the body and blood of Christ but they are also the very selfe same body and blood of the LORD Jesus Christ that was born of the virgin so that his very body is truely handled with the Priests
chap. and 26 27 28 29. chap. Leviticus chap. 1. to 8. and 10.11.13.14.15.17.22.26 chap. Nombers chap. 1.2.3.4.18.19.26.33.34 chap. Deuteron chap. 14. Josua 11.12.14.15.16.17.18.19.21 2. Chronicl chap. inclusive 1. to 9. and 11.12.23.24.25.26.27.2 Chron. 3.4 Ezra 7. Nohem 3.7.11.12 Ezechiel 10. and 26. to 33. inclusive and 38. to 48. inclusive Amos 1. Nahum 3. in these the whole chapters are omitted 5. Prophesies and obscure Scriptures should bâ— read as reverently and attentively as the Apostles did heare obscure doctrine and parables out of Christs own mouth and they learned humilitie in that they would not bee wiser then Christ to make a glosse of their own upon his words but did patiently awaite untill that the Lord himself revealed the matter Gods Spirit by obscure Scriptures can also help our faith as Christ made the blinde to see with clay and spittle which otherwise maketh blinde This work of the Spirit is known when the Faithfull say in their hearts I know whatsoever you obscure words do meane it shall be foâ— my well The traditions of men whether they be obscure or plain have no such authoritie nor warrand nor power of Gods Spirit therefore they have neither title nor right in this ministration 6. If Gods Word be true which saith All Scripturs is given by divine inspiration and is profitable for doctrine for reproof for correction for instruction in righteousnesse that the man of GOD may be perfect throughly furnished unto all good works 2 Tim. 3.16 17. Then all Scriptures should bee read to make the man of GOD perfect But humaine traditions doctrine of errors and wil-worship do make the man of sin even antichrist perfect and furnished for all evill works their most charitable and pious works whereof they glory much are but evill and full of Divine-laesmajestie because they derogate from the merits of Christ in attributing merits unto creatures who before GOD have no merit of themselves so their most charitable works are most uncharitable Qu. 8. But these omitted scriptures do lesse edifie then other scripturs Ans 1. How much or little they edifie it is only known to God who by the weakest meanes effecteth the greatest works Therefore thou should only have said they seeme to edifie little 2. I suppone that they alwayes edifie lesse then other Scriptures yet the omitting of them maketh them not to edifie more but rather nothing at all which is worse We should do all things for edification 3. Their little measure of edification should not be despised but rather receaved with thanksgiving as we receive other benefites will a man pull out his infirm eye because it is more tender then the other eye Will he cut of his little finger because the other fingers are stronger Will a covetous Prelat refuse his small teynds because they are lesse gainfull then the other teynds Casteth he all away his coyne that is not gold Therefore as God abolisheth not the smallest stars in the firmament because they give not so great light as the Sun or Moone or greater stars so we should not reject the smallest lights of Gods truth albeit their shyning be not so bright as the glansing of other principles of Divinity The obscurest scriptures have some light in them and some cleer doctrine mixed with them for which cause also they should be read Qu. 9. Is not the reading of the masse book Divine service because of the passages of Divine Scriptures in it Ans There are as good passages of Scriptures in the Turks Alcoran in the Iewish Talmud and in witches charmes In these books and charmes the holy Scriptures are written to cloak and cover the deformitie and filthinesse of idolatrous superstitious and â—â—mane traditions as good wine may hid deadly poison in the same cup. Qu. 10. You do choose on t particular Scriptures to be read as fittest for the purpose in time of plagues or extraordinary blissings and you confesse that to be Divine service so in this book wee have fitted the Scriptures for diverse occasions Therefore it is Divine service to read it Ans You have fixed the Scriptures unto set times but you have not fitted them for diverse occasions you are not Prophets you foreknow not the occasions we choose no Scriptures to be read at extraordinary times untill that God make the occasions sensible to our eyes and then his word inviteth us to choose such Scriptures saying Call upon me in the day of thy trouble and I will heare thee and thou shall glorifie me Psal 50. All our reading and preaching of such Scriptures are for expressing our desires in trouble and then God when he heareth us he blesseth us and then wee thank and glorifie Him extraordinarly in his worship but not in fixed dayes of the year Thou knowest not but thy fixed dayes of fasting and prayer for averting Gods judgements or delivering thee from plagues may be the very dayes of Gods greatest bountie in giving unto thee many spirituall and bodily blessings and then if thou keep thy humiliation foresaid thou art a mocker of God and lyest against him in pretending a plague when he blesseth thee and â—hus thou art unthankfull in not praising God solemnâ—y for these blessings The like mocking and lying against God are effected in thy fixed dayes of thanksgiving for his spirituall and bodily blessings when 〈◊〉 his anger God multiplieth his plagues Thus the antichristian Clergie are false prophets seeming to foretell by these fixed dayes of fasting and thanksgiving that God hath fixed His blessings and plagues unto the same dayes which God never intended 2. To read and hear divine service out of the canon of Scriptures which Gods Spirit hath authorized and sealed to be the rule of our faith and holy life and to be the register of Gods revealed will towards his kirk To read them I say out of this canon it is not divine service more then to read a witches charme which is full of Scriptures also But it is devilish service to obtrud the reading of them for divine service when they are incorporat into one treatise with humaine and devilish doctrine to beautifie and procure credit to the doctrine of devils The Scriptures are out of the authorized canon not when they are lying in louse sheets of paper or bound in severall books by themselves or when they are bound only with other books nor yet when they are made use of in sound doctrine of Divinitie for all these times they losse not their spirituall union and cohesion with the true canon But when they are incorporate into one treatise with humaine and profane doctrine with which they can have no spirituall union nor agreement of Divine veritie whereby they losse their dignitie more then if they were burnt in the fire for the burning of them procureth no credit to errors and lies as when they are incorporate into one treatise with errors and lies 3. The morall sentences of Philosophers containe many things which aâ—e in Gods word shall
be discerned by religious adoration from a priest when he rehearseth the law yea a priest is honoured and not God for when God gave the law the people did only stand and kneeled not Also Christs personall presence if he visiblie were beside us could not be discerned from the sacramentall elements by religious adoration Item the holy desires and the libertie of Gods people are restrained from expressing the religious divine adoration in due time and place as Gods spirit teacheth them to eschew the confusion of divine adoration with other points of Gods service 8 They restraine Gods honour and dignity in that his sacred word which for the exellency thereof should be written and set apart by it self and so declared to be more esteemed then all other word it is put together into one incorporation with Apocrypha and humaine traditions and so made only equall to them 9. They presse down the dignity of Christs sacraments and consequently the wisedome of Gods Spirit by whom Christ gave these sacraments in that a presbyter or deacon may give baptisme and the Lords supper but the bishop must only give confirmation as if it were more excellent then the sacraments of Christs ordinance But the bastard office of a tyrannizing bishop which God never planted is the fittest minister of a bastard sacrament 10. By making one part of divine service to hinder another part thereof as the reading of the Psalmes twelve times in the yeer hindreth the other Scriptures to be read six times in the year as if a servant would labour and plew all the year upon two or three rigs of his masters land and leave no time for plewing the rest of his field 11 By binding the significations of divine ordinances unto humaine traditions as when at baptisme they demand questions at infants as if they could understand and speak like their parents they make the sign of the Crosse in the Childes fore-head after hee is baptized saying Wee receive him in the Congregation of Christs flock as if Baptisme it self did not signifie our entrie into Christs kirk So they deny the force of Baptisme attributing it unto crossing they make crossing also a token that he shall confesse the Faith of Christ and resist the divel the world They spoile this also from Baptisme they make matrimonie to signifie the mystical union betwixt Christ and his kirk and so they make it a sacrament This signification is also robbed from Christs Sacraments for Baptisme signifieth our beginning and ingrafting in Christs mysticall body and the LORDS Supper signifieth our continuance in that union Matrimonie is a Divine ordinance but the using of it as a Sacrament is a humaine ordinance 12. By making the Clergie in divine service keep the precise words of this Masse book so that they may not read one verse of any chapter of Scripture more then the passages quoted in this book neither may they diminish one word or verse which is printed in this book yea where this book hath all the LORDS Prayer they must say all the LORDS Prayer where it hath but a part of it they must say but a part of it Where this book omitteth Christs descending into hell in the Apostolick Creed they must omit it and where the Creed hath all the Articles they must say all Where it hath the Creed of Athanasius they must say it So oft as the book hath the words Lord have mercie upon us which words are the Popish Kyrie Eleison the Priest must say them as often and no more They adde unto GODS word and diminish from it as they please they will have none to adde unto their traditions nor diminish from them Thus the Man of Sin as GOD sitteth in the Temple of GOD and exalteth him above all the three Persons which 〈◊〉 called GOD and the most High is used as a slave The most wicked men will make use of some of the speeches of their slaves if they can make these words fitting for their purposes So the Antichristians make use of the word of God for earthly gaine pleasures 13. By hindering Gods people to use extraordinarie fasting and praying and solemne humiliation unto GOD even when the LORD plagueth his people with many and grievous plagues spirituall and corporall Thus the Antichristian Prelates themselves are become the greatest plague of Gods kirk when they hinder the lawfull meanes of taking away Gods judgements 14. By forcing the People to fasting and solemne humiliation at Lent and other set times albeit GOD were blessing his People with all good things without any plague and so restraining the dueties of solemne thanksgiving 15. By ordeining the Scriptures which they appoint to be made use of in publict divine service not only to be read upon fixed dayes of the year as was said before but also they have appointed them to be read on such daies of the moneth when People because of their civile distractions may not come to heare them So except the twelve whole chapters that are only written in this Masse book the rest are but parcels of Chapters and the hundreth and thirteene chapters which are appointed for the Sundayes of the year there shall no more whole chapters be read on Sundayes through the whole year for the rest of the scriptures are so appointed for the dayes of the moneth that if these dayes fall upon the Sunday then the chapters ordeined for these dayes of â—â—e moneth shall be omitted at that time but if they â—all on the week dayes these scriptures shall be read except I say these 12 and 113. Chapters the people shall never heare the rest of the scriptures read in publick divine service being hindred by lawfull civile bussinesse on the week dayes The jewes were more religious for they caused the whole old testament to be read on the sabboths at the least once in the yeer It is said in a fable that a foxe invited a cran to a dinner and he powred forth scatred abroad on a broad table a thin broath for the cran to eate But the cran smitting the table with his long beak could not take up the broath scatred abroad So these deceaving foxes have so scattred abroad divided the spirituall food of Gods word that Gods people can not be the better of it They have appointed it for such dayes as people can not come to heare it And upon the sabboths when they should heare it they finde a serpent in stead of a fish in stead of the bread of life which is Gods word they feed more upon humaine stonie traditions Qu. By what clouds of darknesse is the light of Christ the son of righteousnesse obscured in the antichristian kingdome Ans By diminishing Gods word in the Canonicall register as when they left out the second commandment of the morall law 2. By diminishing his word in choosing some places of scriptures to be insert and read in their service book rejecting the most part of the
pleased with such voluntary service no more is God pleased with the wil-worship of men 4. We are not bound in our prayers to say the Lords Prayer at all times in the precise words of the Text for Matthew chap. 6. at the fift petition saith forgive us our debts Luke chap. 11. hath other words viz. forgive us our sins The LORD and his Apostles oftimes thereafter prayed in the New Testament not using the words of this form of prayer Wee may either say this prayer as a perfect rule of prayer or we may conceave our own prayers after this manner as Matthew saith that is we should seek both heavenly and earthly things only so far as is needfull for setting forth Gods glory and for our own well salvation and seing in scripture none are bound to use the precise forme of the Lords words far lesse are we bound to be thralled with humane formes As for the set formes that we use for the weak memories of the infirmer sort we have libertie to change them also and we should change them if we think it needfull for the weak ones The Lords Prayer and the x. Commands are short compends the one of prayer the other of the contents of Gods Law both were ordeined chiefly for weak memories as the primitive kirk ordeined the articles of the Apostles Creed that weak memories might have perqueer a short summe of the historie of our salvation which is also a plaine kinde of preaching unto the ignorant explicating the chief passages of Scripture that concerne our faith Neither is it needfull at all times to rehearse and confesse the precise words thereof for in Act. 8. the Eunuch said only I beleeve that Jesus Christ is the Son of God And in John 20. Thomas said My Lord and my God Qu. 15. Is not the masse book as lawfull as catecheticall doctrine Ans 1. Catecheticall doctrine is for a memorandum to Preachers in catechising the people and for people to answere it hindereth not Preachers to propound and the people to answere other questions as GODS Spirit shall assist them 2. It is a preaching of the word by questions Preaching is commanded Matthew 28. vers 19 20. Luke 24.4 Act. 1.8 GODS word and the orthodox preaching thereof are both of Divine authoritie because God commanded both to be in his kirk but they are not of equall dignitie As by the same authoritie a man commandeth his treasure and the ark that containeth it to be keept in a strong house but the treasure is of greater dignitie So GODS word is of greater dignitie then the preaching of it The word is the light of a heavenly candle the Preacher is the candlestick preaching is a holding out of that light that men may see spiritually the masse book is a bushell under which the light of Gods word is hide and obscured Matthew 5. vers 6 7. Qu. 16. Did not God give liberty unto his Kirk to 〈◊〉 indifferent things as they please Ans Not as that thereby men shall obscure his glory pollute his worship corrupt his word or hurt the consciences of his people nor to persecute the professors of his truth nor to hinder his word to have free passage in reading printing preaching practising and professing it If indifferent things be thus abused they are no more indifferent but deadly unto Christian religion all these evils are effected by the masse book Civile magistrats have neither power nor authoritie to make indifferent things hurtfull unto Christian religion If any say that the royall authoritie is disobeyed when men obey not such hurtfull lawes I answer It is not disobeyed for there is not such a royall authority that may hurt Christian religion neither may the lawes of men be essentiall points of Christian religion GOD alone decreeth such lawes to be keept GOD giveth no power nor authoritie unto men but to defend Divine lawes and to make humane lawes conforme and subordinate unto the lawes of God and by the sword of justice to defend such lawes Hee will not give authoritie to men to command or do any thing against the law of God no more then a Prince will give power to a subject to spit upon his face If Magistrats ignorantly or by misinformation make lawes hurtfull to true religion if they repent amend God will forgive them albeit he approve not their sin Qu. 17. When then do lawfull rites and ceremonies become unlawfull Ans When opinion of necessitie or holinesse is known to be annexed to them either by such as impose them or by the people on whom they are imposed They then become unlawfull because they confirme and harden the people in their superstition Therefore Hezekiah rejected the brasan serpent which wont to be a divine ordinance much more should rites which never were ordeined of GOD be rejected in this case If thou say when Magistrats command indifferent things then they become necessare Ergo they should be obeyed I answer If they be hurtfull to true religion they are neither necessare not needfull to be obeyed but altogether to be rejected because they are contrary both to the commandment worship of GOD the supreme Magistrate 2. When the use of them is urged more or as much as the ordinances of GOD It is time to put the slave out of the house when he is obeyed as much or more then the Master of the house Absalon should not now live when he is more obeyed and respected then David the King 3. When the omission of them causeth men who otherwise agree with GODS kirk in matters of faith and manners to be esteemed shismaticks and sectaries and so are contemned as men of a contrary religion 4. When the omission of them is accounted and punished as a sin even out of the case of scandal 5. when they are hurtfull to true religion and to the professors thereof as was said in the preceeding question Qu. 18. Did not God without Scriptures teach the Patriarks as Adam and Abraham Sometimes with few Scriptures as in the dayes of the Judges May not God do the like now albeit we diminish the Scriptures Ans Who made thee wiser then GOD to diminâ—â—â—â—â— the Scriptures which he hath registrat for the good of his kirk He may give lawes unto thee thou may not do so unto him he may abrogat thy lawes thou may not altar nor diminish his lawes neither restraine nor hinder the free passage of them 2. May as little food and rayment susteene men of a perfect age as susteeneth infants GODS kirk in the Old Testament was in the infancie when they had no written word yet in substance they had the same word of life which we have they had it by the traditions of their fathers which they heard of GOD personallie appearing and revealing his will unto them Sometimes he sent his Angels and prophets working miracles for their edification Afterwards the manner of revealing his wiâ—â— was written and enlarged now wee want these
a prohibition would import a contempt of the holy Scriptures wherein both these words are read in other significations for in Luk. 15. vers 13. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth riches or goods The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read in 2. Cor. 9.4 Hebr. 1.4 and 3. vers 14. and 11. vers 1. Arias montanus in all these 4. places exponeth the word substance but never person others in all these places indifferently turne it substance or subsistence except only Hebr. 1.4 where some turne it person But all agree in this that Hypostasis in scriptures doth oftiner signifie some other thing then a person Then the Scriptures do favour this division the sense thereof Hebr. 11.1 faith is the subsistence of things to come That is by faith we beleeve the true being and existence of things to come that as truely as if we did see them with our bodily eyes and among things to come is Christ whom we beleeve to have a true subsistence or being as GOD because he is very GOD and to have a true subsistance or being and existence as man because he is also very man in the same person By faith I say we beleeve that he hath this wosold subsistence and true being in one person because neither naturall reason nor sense nor experience have taught us the same but only we believe it by faith in his word as the holy Spirit hath perswaded us Pareus in Hebr. 11.1 interprets the word indifferently by substance or subsistence and not by person and in Hebr. 3. vers 14. he giveth it the same sense and because some take occasion at this same text to deny that Hypostasis did ever signifie a person he saith Nec est quod heretici hinc negent hypostasin personam significare â—n Divinis voces enim homonymae pro subjecta materia acciâ—iendae sunt hic subsistentiam spei significat at in Cap. 1.3 subsistentiam filij Dei This writter hath pro subjecta materia the twofold subsistence or twofold manner of â—rue being of the natures of Christ Quest But how is the ambiguitie removed from the word Ans The answere to the question 33. plainly showeth his personall union this is sufficient but the five testimonies in the same page are more then sufficient to remove the Homonymie and ambiguitie of the word And albeit these were not seing the words may â—s well have a true sense as a false why was the false â—â—nse fathered upon the words and not the true seing â—here is not a word in the book that smels of the false â—â—nse Neverthelesse the writter desireth such as â—ave the book to change the word subsistence into â—xistence for subsistence in the generall sense differâ—th not much from it not as if the word subsistence â—ere not both sound and orthodox in this place But â—ast this present censuring of the word make antiâ—hristians thinke that the word favoureth their bad â—urposes also least the more ignorant be offended â—s if the word signified nothing but a person Answere to the censure of the beginning of the second treatâ—se in pag. 70. That â—he teâ—t of Math. 11. is cited impertinantly there Ans The yoke of antichrist doeth heavily burdeine mens consciences with sin guiltinesse with the fear of purgatory and the doubting of salvation which they teach They are thâ—alled with idolatrie and â—â—â—ed with the pride and covetousnesse of prelats The LORD speaking of the Scribes Pharisies in Math. 23. saith They binde heavie burdens c. and lay them on mens shoulders Is not this their oppression and traditions The renewing of our Covenant with Christ is a foresaking of this yoke a returning unto Christ for ease and Christian libertie In the commentary of the harmony written by Chemnitius and Polycarpus Lyserus upon the same text Chrysostomus is cited affirming this only to be the meaning of Christs words and when the commentary it self saith that the words are spoken of three sorts of persons he beginneth with the same meaning saying That Christ understandeth these who labour under legall ceremonies humane traditions and of these whose consciences are burdeined with sins with the sense of GODS wrath and of these who suffer crosses and tribulation FINIS At Domini in cunctis aequa est verax que potestat Aspectum cujus nulla remota latent