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-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-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-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
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
to the Ministers discretion at every particular time and occasion If any man think it most fit to begin with some short prayer he may to this end we have these sentences Turn thy face away from our sins O Lord and correct us O Lord and yet in thy judgement c. If it be thought more fit to move the people a little to humility in respect of their sins that they more earnestly mind this sacred duty they are met about we have to that purpose Rent your hearts and not your garments c. If we say that we have no sin we deceive our selves c. I will go to my father and say c. If thirdly some think it more needful first to propound comfort and consolation that the people may with the more faith call upon God and serve him with the more heart and spirit we have to that end At what time soever a sinner doth repent c. So that beginning the service of God with the word of God in the house of God we have several sentences for several times and several occasions to be used as is most convenient at any time Then follows most fitly a brief but grave and serious exhortation to put the people in mind of and stir them to that duty which they are come together about After which immediately they make a most excellent short and pithy confession of their sins humbly kneeling upon their knees After confession we know follows absolution according to that of Solomon Prov. 28. 13. and of David So then proceeds our Liturgy to a Declaration of Gods pardoning the penitent by which we are Psal 32. 3. all the more heartned and encouraged with faith to pray to God for all things necessary to soul or body we do this therefore presently in that form of Prayer which our Saviour himself taught us Having thus faithfully prayed and not doubting but what we have faithfully asked shall effectually be obtained we are bound in the next place as reason as well as Religion will teach us to praise God for this his mercy toward us which we being not able to do without Gods assistance we do first desire him to open our lips that our mouth may shew forth his praise and through our earnest desire presently to perform this holy duty we desire God to make speed and haste to help us in this kind and then with a short doxology expressing our faith in and of the Trinity we proceed to Psalms of praise First we have one set Psalm every day being a Psalm of speciall note to stir up to this holy duty and then every day several Psalms in such order that the whole Psalter is read through once every moneth Having thus far proceeded in this excellent manner and order we must not yet leave thus but because he that goes not forward in Religion daily will quickly go backward we must endeavor daily to increase in the knowledge of God which will be by reading and hearing the word of God and that chiefly in the house of God therefore in the next place we have two Lessons read to us one out of the old Testament another out of the new and between those Lessons and after them excellent Hymns of praise and thanksgiving to God in sending our Saviour especially and also for all his mercies and favours spiritual or temporal to our souls or bodyes let any man of reason and judgement now say if our book do not orderly lead us all this way yet here I confess is not enough as we do diligently and daily learn somewhat out of the Word of God in the house of God so it is most fit we should there also shew what we have learned and make some profession and confession next therefore most fitly follows a solemn and publike confession of our Christian faith comprised in the Creed which we are all to say with the Minister and that standing which gesture is most convenient in these two respects First to declare our readiness and willingness to make that confession and that we do all joyn in it which if we sat still could not so easily be perceived it being an easie thing to observe who stand and who sit but hard to see who speaks and who do not Secondly to testifie by this gesture of standing up that this faith we are not afraid or ashamed publikely to stand to but that this we are ready to maintain and defend against all opposition whatsoever as that fâ—ith we will live and dye in Lastly after all this thus devoutly decently and reverently performed how can we better conclude this holy work then with prayer altogether unto God to confirm settle strengthen and establish us in that holy Faith which we do profess and have now made confession of and to 〈…〉 ase our knowledge and to grant us all mercies and favours 〈…〉 ful for souls and bodies and to keep us from evils to the one or to the other In which prayers first we begin with a mutual short prayer of the Minister and people each for other to testifie each to other their perfect love and charity one to another that so they may the more cheerfully and unanimously joyn as one in the ensuing prayers in which after a brief praying for Gods mercy in general we begin again First with the Lords prayer the most absolute and perfect pattern for all our prayers Then after some few short ejaculations of the Minister and the people answering which is an especial means to rouse and stir up the dull affections of the people subject to be weary and faint in holy duties we proceed to the set and solemn prayers ensuing The first of which is varied every day almost and upon the most solemn and great days fitted to the day as the present occasion requires and so on every particular holy day The other prayers for peace grace encrease of knowledge and protection against perills and dangers and so the prayers for the King c. being most necessary at all times are every day to be used and after all the blessing pronounced to all Thus I have briefly touched upon you see our excellent way and manner of serving God according to our Common Prayer book appointed daily It would be no difficult matter to run through all the other matters in that book as the administration of the Sacraments solemnization of Matrimony with all the other Rites and Ceremonies I desiring brevity this may suffice for this my fourth argument for the Liturgy the excellent order and manner of using it I come now to the fifth and last argument for it the blessed and happy effects of this our worshipping and serving God in this sort from the beginning of the Reign of that never enough praised and admired Queen Elizabeth of blessed and eternal memory How wonderfully did the Lord bless and preserve her with a long happy and prosperous Raign that did establish and settle this Liturgy in her Kingdoms