GOod morrow to you friend Nouatus , how haue you fared this cold Christmas .

Brother Irenaus , as my body is in health : so my minde is ill apaid to heare your good morrow ; sauouring of Paganisme ( being drawne from Bonum mane , vsed by the Romans ) and your Christmas of Poperie , which ioyneth the Masse to Christ , as an Asse to an Oxe ; or Dagon to Gods Arke .

The Latine word mane properly seemeth to signifie nothing but gracious or peaceable : whence we translate Manes , good spirits : and immanis Cruell . In which sense if we interprete Bonum mane : it shall betoken nothing but grace or Peace be with you : which kind of salutation soundeth more of heauenly Scriptures , then of earthly heathens . But if mane be taken for the morning , as being the most gracious time of the day : wherein the brayne is Cooled : the stomacke strengthened : the heart tempered : and the spirits repaired : How can this greeting of good morrow more displease then haile , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by a a Luke 1. 28. the Angell to the Virgine : which as it seemeth to be deduced from b b Ionice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vt in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a season : So before Luke vsed it , the heathens did vsurpe it . For Agylla ( chiefe Citie of Hetruria ) was called Coere ( as some thinke ) of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which was vsed by a Citizen in scorne to a Pelasgian besieger , the same day the Citie was surprised .

To let your Latine and Poetry passe : praier in common talke bewrayes little reverence . Againe Iohn 10. we ought not to salute or pray with them , whose religion is to vs vnknowne .

To let passe your hard Censures , by which you cut out the tongues of tongues : and plucke out the hearts of artes : Is there not a prayer exprest in the common talk of c c Ruth . 2. 4. Boaz and his reapers ? Though the phrase haile were abused by hypocriticall Iudas , and the prophane heard of the people , ( which preferre their salutations before their saluations : ) Can it not therefore with conuenient reuerence bee vsed by the Angell ? Are not some sudaine ciaculations , reuerent prayers ? As for your Scripture it is wrested . For Saint Iohn forbiddeth only familiar greetings of knowne heretiques . The same Apostle elsewhere , permitteth vs to pray for all , ( except the d d 1. Iohn 5. 16. sinners against the holy ghost . )

I esteeme not what you speake of prayer , who seeme to be ignorant of the meaning thereof : forasmuch as you loue the masse , a fatall enemy to all true prayer . And this appeares not only , because you familiarly name Lammas : Michelmas : Christmas : Candlemas : But also because ( I take it ) you haue there in your hand an English Masse-booke .

The Saxons vsed this word Mas , or Mes for a feast : in which sense these times are so termed by vs , without any imitation of the Popish masse . Now if you can proue that the booke of Common prayer is a Masse booke , I shall not be so backward as not to consent : nor so froward as not to confesse the truth .

First in generall I thus obiect against your Liturgie : That which is taken out of the Masse booke of the Pope , who is an Idolater , Antichrist , and out of the Church : the same is to be reputed as the Masse booke . But such is your Liturgie . Ergo , &c.

I answer to your Maior : First , that the two former attributes which you ascribe to the Pope are impertinent : except your speech bee thus limited . That which is drawne from the Pope as he is an Idolater , &c. For else Saint e e Acts 17. 28. 1. Cor. 15. 33. Titus 1. ●2 . Iames 1. 17. Paul and Saint Iames had erred in borrowing the speeches of heathenish and Idolatrous Poets .

But it is written f f Deut. 12 ▪ 4. thou shalt not doe so : Therefore we may not pray as Idolaters doe .

If wee referre that precept to the fift verse : where the Hebrewes are forbidden to sacrifice elsewhere then at the Tabernacle : it is meerely Ceremoniall neither can bind vs : But if it bee referred to Images in the third verse , it is morall indeed , but forbiddeth only communion with idolaters in that wherein they are such , and not otherwise . For example kneeling in prayer before Iupiters image is forbidden . Heere simply and absolutely in prayer kneeling is not interdicted . For it is a Dictate of nature that kneeling is a gesture agreeable to Gods worship : But to doe this before the idoll of Iupiter ( who was but a King , or is but a Planet , that is only prohibited as idolatrous .

We shall dispute more largely of the particular obiections , wherefore I proceed ; The Pope is Antichrist : Therefore whatsoeuer is taken out of his Portuise , is Antichristian .

This is not vnlike an argument of a certaine Arrian , confuted by Zanchius . The Trinity is Defended by the Pope who is Antichrist , It is therefore Antichristian . In like manner wee might thus reason : The Turke ( whom some count Antichrist , and all an Apostate ) yea the Deuill acknowledgeth one God : The Pagans also beleeue that there is a God . To acknowledge therefore and beleeue these things is Turkish , Deuillish , Heathenish . In all these arguments there are the same g g Ab accidente . A dicto simpliciter . Principij petitio non causa , &c. fallacians for ignorance of a limitation .

Antichrist is an Arch-heretique , whatso-soeuer therefore he maintaineth is hereticall .

To the old errour you adde a new , like Drunkenesse to thirst ; the old appeares in the Consequence . For heresie ( as the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to choose . word sheweth ) is a choice of some errour direcly impugning the foundation of Religion . Now , where election is , there must needs be some refusall , so that he which reuolteth from all points of truth , ceaseth to be an heretique , and becommeth an Apostate , A Pagan , An Atheist : or some other monster . Your new errour is in the antecedent , wherein you say that Antichrist is a chiefe heretique : For antichristianitie consisteth not so much in errour , and heresie . as in tyranny ouer mens Consciences : to which it ioyneth things indifferent , as necessary to Saluation .

I am glad you haue swallowed this bait : For I shal hereafter proue by this definition that your Seruice Booke is Antichristian : Meane while tell me is the Popes third attribute ( namely that he is out of the Church ) impertinent also to the matter ?

More pertinent , but lesse true : For though the Pope , were neither in nor of , the Catholique : Better Catholique . yet certainly he is in the visible Church ; As thus may appeare . First Antichrist ( whom you take to be the Pope ) sitteth in the Temple of God ; that is , in the Church visible : Secondly , the Pope ( by your confession ) is an heretique . Now , that an heretique is in the Church , we know , both because none can be excommunicated but tbose that are within the Church . Neither will any deny that heretiques doe deserue excommunication . As also because heretiques , repenting after excommunication , are receiued into the bosome of the Church , without new Baptisme : which could not bee , if they werc vttterly cut off from the Church . Thirdly no Baptisme can be out of the Church : But in the Popes iurisdiction is true baptisme , which by no meanes can be iterated , vnlesse there come some violent h h Smith at Amsterdam . spirit which for haste will rebaptise himselfe . Not vnlike a frantque man , who though meate be present : yet , vpon pretence of hunger , eateth the flesh of his owne arme . The Pope therefore remayneth within the territories of the visible Church . Hitherto of your Maior . Now to your Minor wee say . That wee extract our Liturgie , not from the loynes , or lines of the Pope , but from Gods Word , and the primitive Church : howsoeuer the Pope may seeme to haue vsed , or vsurped the same .

Let not him that putteth on the Sword boast as he that putteth it off : For I hope shortly to refell what you haue said . Now from the Platforme of your Liturgie , I come to treat of the i i Second generall obiection : the Liturgie a Lethargie . end and purpose thereof : which seemeth to be , first , the hindrance of Preaching Sermons .

Proue that , and then raile your ●●ll .

That , whose length is such , that it taketh from the Minister , both conueniencie of time , alacritie of minde , and strength of bodie , in regard of preaching ; the end thereof is the hindrance of preaching : but such is your Liturgie : Ergo.

A cloud without raine . Your minor is vntrue : For first oftentimes the Preacher is not the same with the Reader : Especially in Catherall Churches and Chappels , as also where there is a Curat , or Coadiutor . Secondly , one of the Chapters is in many Churches read by the Clark . Thirdly , part of the Psalmes , and other answers , are dispatched by him and the people . Fourthly , the Commination ; Letany , the Nicene and Athanasian Creedes , and diuers other things are not appointed at all times to be read . Fiftly , many things may be omitted at the Ministers discretion , according to times , places , persons , actions . By all which it appeareth that the Minister is not so much tired before hee begin to preach , as you pretend .

In stead of medicines , you reckon so many diseases : as shall hereafter appeare . Now the second end of your Liturgie is to quench all zeale in the people by the wearisome prolixitie thereof :

Your faction ( so infamous for long prayers , vnder colour whereof widowes houses are deuovred ) should in this point haue beene more silent . Againe the length of this dutie should breed a certaine reuerence in vulgar mindes , which vse to contemne those things that are passed ouer with perfunctory brevitie : Lastly , the variable delight which commeth by hearing , singing , answering , doth rather kindle , then weary deuotion .