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
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
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
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-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.
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