Against the apple of the left eye of antichrist, or the masse book of 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. Lightbody, George. 1638 Approx. 165 KB of XML-encoded text transcribed from 45 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-04 (EEBO-TCP Phase 2). A05459 STC 15591.5 ESTC S2182 23108336 ocm 23108336 26251

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Early English books online. (EEBO-TCP ; phase 2, no. A05459) Transcribed from: (Early English Books Online ; image set 26251) Images scanned from microfilm: (Early English books, 1475-1640 ; 1797:34) Against the apple of the left eye of antichrist, or the masse book of 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. Lightbody, George. 80, [8] p. s.n.], [Holland : 1638. Attributed to Lightbody by STC (2nd ed.) and NUC pre-1956 imprints. Place of publication suggested by STC (2nd ed.). Signatures: A-E⁸ [star]⁴. Error in paging: p. 18-19 misnumbered 22-23. Imperfect: stained and tightly bound. Reproduction of original in the Harvard University. Library.

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eng Catholic Church -- Liturgy -- Controversial literature. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2009-10 Assigned for keying and markup 2009-10 Keyed and coded from ProQuest page images 2009-12 Sampled and proofread 2009-12 Text and markup reviewed and edited 2010-04 Batch review (QC) and XML conversion

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. ve ••• All that ever came before mee ar 〈◊〉 and robbe •• 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 f •• 〈◊〉 ſteale, and to kill, and to destroy. I am come, that 〈◊〉 ight have life, and that they might have it more 〈…〉 .

Printed, Ann 16 ••

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. 1 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 patriark 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 Miniſter 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, O neceſſitie. Of a determinat religious adoration, which is the mids of nece ••• tie that i 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 de ••• 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. 4

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 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 •• e moneth ſhall be omitted at that time: but if they 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 Scriptures which are omitted, as not worthy to be written with their traditions. 3. By hindering many chapters in the canonicall ſcriptures to be read at Divine ſervice, which is a diminiſhing of the word of God from publick audience.

4. By forbidding the laicks privatly to read 〈◊〉 Gods word at all: this is more then a diminiſhing 〈◊〉 Gods word, it is a robbing of the whole word from the people. 5. By obtruding upon them wil-worſhip and humaine traditions. 6. By renting and cutting the paſſages of Scripture, that are read, that as a man can not bee knowne by his face, when it is all wounded and cutted, his deformitie and wounds make him hid and obſcure, So the glory of God that ſhined in his word is hid, by cutting and renting peeces of Scripture from the true canon. This is not the dividing of Gods word aright (as ſome affirme) whereof Paul ſpeaketh, 2 Tim. 2.15. meaning that Timothy ſhould apply the ſeverall parts of the word unto the ſpirituall neceſſities of Gods people. The antichriſtian clergy cut away the paſſages of Gods word from publick reading & application. 7. By incorporating the word, and vniting it unto one treatiſe with humane traditions: that as a King can not bee known to bee a king, but is thought to be a beggar or a robber, if he dwell in the ſame houſe or familie with beggars and robbers: ſo Gods word when it is united to a witcheſſe charme is but a witches charme, & united to humaine traditions: doctrine of wil-worſhip, ſuperſtition, and idolatry, it is then ſuch a doctrine. A man cloathed in womans clothes is obſcured as he is a man, and taken for a woman, ſo is Gods word hid with the ſuperſtitious doctrine of the whore of Babylon, wherewith it is cloathed, and taken for ſuch doctrine. 8. By appropriating places of Scriptures unto fixed dayes of Martyres and Saincts, ſo that they ſeeme rather to bee •• e doctrine of theſe Saints then of God. 9. By perſecuting the inſtruments who hold out the light: Not only they hold back, and will not ſuffer qualified men to be imployed in the Miniſtrie, but they alſo ſilence, depoſe, baniſh, oppreſſe and torment theſe who were imployed therein: So they cloſe the windowes of Gods kirk, that the light of the Son of righteouſneſſe may not ſhine within it: they remove the candleſtick, that the candles may not give light, and they put in ſtead thereof the light of a fiſh head, which is humane traditions. 10. By ſerving God in an unknown language, in Latine Liturgies, &c. The Latine ſuperſcriptions written with Liturgies of other languages, doe hide and obſcure the meaning of things underwritten in a mans own language unto the ſimple people. 11. By wrieſting the Scriptures, for the extolling of the merits of Saints and Angels, and ſetting at naught the merits of Chriſt, in teaching of purgatory, ſatisfactions, and works of ſupererogation.

12. By Heathniſh and Jewiſh rites and ceremonies.

13. By idleneſſe and negligence in Gods work, in Paſtors, Preachers, and Prelates. 14. By outward glory and worldly pompe, in buildings, gardeins, garments, glorious images, carved pictures, proceſſions, lying relicts, &c. All which procure a carnall reverence and reſpect unto ſuperſtition and idolatrie, and a contempt of the povertie of true religious Profeſſors: for antichriſtian members are aſhamed of the poverty of the croſſe of Chriſt, and they who profeſſe poverty do become exceeding rich by begging. 15. By idolatrie and ſuperſtition. 16. By wil-worſhip. 17 By making one duetie of Gods worſhip to hinder a o ••• as at the inſtant act of receiving the Sacrament, when all the outward geſtures and ſenſes, and all the inward thoughts of the heart ſhould bee exerciſed upon the outward beholding, receiving, eating, and drinking the elements; and in the meditations of Chriſts death and ſufferings, done for the ſalvation of the receiver: theſe actions and exerciſes of faith, for which chiefly the Sacrament was ordeined, they are perturbed and hindered by the meditations and geſtures of humilitie, which ſhould be done in more fit times of prayer, before the receiving, and of thankſgiving after: As a Herald by proclaiming one part of the kings will continually, leaveth no time for proclaiming the reſt. This confuſion is effected, albeit the receivers would turne their backs to the Sacrament, for eſhewing the appearance of idolatrie when they kneele.

If a man would let down a cord to deliver his friend out of a pit, but the captive would ſtretch out his hands, teſtifying his thankfulneſſe to his deliverer, in the very inſtant when he ſhould put his hands to the cord to hold it for his deliverance. If a man would ſing Pſalmes at the time of preaching, when he ſhould hear Gods word. The like confuſion is effected by this untimous kneeling; alſo by reading the book of the Pſalmes twelve times in the year, in publict divine ſervice, the reſt of the Scriptures can not bee read ſix times in the year.

18. By taking from GODS ſervants the power of church government, and giving it unto one or few perſons, as to biſhops or prelats, by whoſe uſurping tyrannie are brought in GODS kirk all the bands whereby the gifts of GODS Spirit are reſtrained, and the true light of the goſpell is obſcured. They doe what they pleaſe, there is none to controule them. In aſſemblies when they would conclude any thing, they ſpeare the votes of ſome few perſons of their own faction, who minde the ſame things, without demanding the votes of theſe who are of a ſounder judgement. The biſhops will ſay, I ſee you are all of one minde as if they had ſought the votes of all: and if any of a better conſcience vote againſt them, they ſhall ſurely ſuffer for it, either directly or indirectly. And when the prelates are to eſtabliſh wicked lawes, they ſend for theſe perſons chiefly, that can temporize with themſelves, that they may come to the aſſemblies. 19 By making all that enter into church offices to ſweare, that they ſhall obey, whatſoever their uſurping commanders ſhall injoyne unto them. If they obey, they are manſworn, both in making this oath, and in performing it: becauſe both the making, and performing of theſe unlawfull oathes are againſt the covenant and promiſe made at baptiſme, which is made by the perſons baptized, or by their parents in their names, and againſt the oath and covenant made by the Chriſtians, who were the firſt reformers of the true religion: which oath and covenant we are as religiouſly bound to keep, as the children of Saul were a ſtricted to keep the oath made by the princes unto the Gibeonites, Joſua 9. and 2. Sam. 21. yea, we are more ſtrictly bound to keep it, becauſe it was made more adviſedly then was the raſh oath of the Iſraelites. Tyrannizing prelates are not called of God to their uſurping offices, and conſequently have no lawfull power to require an oath, of obedience to ſuch offices: and men have neither lawfull power to obey them, nor to ſweare to their obedience. Neither is the matter which is ſworne lawfull, albeit they pretend true religion, and divine worſhip, yet oftimes it ſubverteth both.

20. By obſcuring the evidency of the viſible word, to wit, Chriſts ſacraments, both by forging confirmation, and other popiſh ſacraments, and in giving privatly baptiſme and the communion, when as the Sacraments ſhould be publict badges of our Chriſtian profeſſion, and by adding unto the true Sacraments ſuperſtitions, which Chriſt never ordained, as croſſing unto baptiſme, altars unto the LORDS ſupper.

21. By confounding the ſignes with the thing ſignified, as in affirming the bread and wine to be the naturall body and bloud of Chriſt.

22. By confounding humaine traditions with divine ordinances: for they obſerve as ſtrictly croſſing, the ſaying of Ave Maria, praying for the dead, &c, as any point of Chriſtian religion.

23. By equalling in honour the creatures with the Creator, as in appointing fixed dayes of the year unto Saincts, and obſerving them as ſolemnly and religiouſly as they do the LORDS Sabboths, as in praying to Saincts and Angels, in dedicating religious places to Saints and Angels, as the temple of Ieruſalem was dedicate unto GOD.

24. By attributing divine vertue unto creatures, unto actions,, and unto imagenarie things; as unto works of charitie, that they merite any thing from GOD, as believing that Saints and Angels can heare our prayers, or interceed for us, and that croſſings, relicts, holy water, altars and maſſe cloathes have power to ſanctifie other things; as by giving Divine vertue to Baptiſme, and the Lords Supper, ſaying, Opus operatum, the work done may ſave, or ſanctifie, & that purgatory can purge from ſin, or ſatisfie for ſin.

25. By forged and lying miracles, and other lies in Popiſh legends. 26. By miraculous things in nature, calling them ſupernaturall, and ſaying, they are done of GOD, to confirme ſome points of ſuperſtition and idolatrie. Upon a Chriſtmas day, about the yeer, 1606. in London a woman handled her apron rudelie, oftimes it did caſt out fire like flint, Some ſaid, It was a divine miracle, proving thereby that this ſuperſtitious day ſhould be keept holy: But the truth was, that the apron was dipted into melted ſuggar, and thereafter it was dryed at the fire, and ſo hardned, and then when any did touch the apron or ſmite it rudelie, fire came out of it. It is the nature of well dryed ſuggar, if it be not mixed with other matter, to caſt fire when it is ſmitten violentlie. 27. By miſinterpreting the terrors of GODS judgements for the defence of antichriſtian errors, In the yeer of GOD, 1621. in a Parliament holden at Edinburgh, it was concluded, that theſe ſuperſtitious articles ſhould be embraced, and obſerved in Scotland, to wit, Geniculation to the Sacrament, private Baptiſme, private Communion, Confirmation, and ſome holy Dayes: At the very moment of concluding this Parliament, there was heard ſuch terrible thunder with raine, that the LORDS within the Parliament houſe, and the Citizens without were ſtriken with great fear & aſtoniſhment. Some taking it for a ſigne GODS anger for the ſuperſtitious errors that were ••••• bliſhed that day. Nevertheleſſe ſome Time-ſerve •• blaſphemouſlie ſaid, that GOD was ſhooting his Gunnes and Canons from heaven, for a ſhow and a ſigne of approbation, that theſe articles were then concluded.

28. By deluding Kings and Princes, perſwading them that their dignities and eſtates can not be eſtabliſhed, except the baſtard offices of Biſhops be alſo eſtabliſhed. Some of them preſumptuouſlie, affirm that no Biſhop no King; and ſo ſacrilegiouſlie by treaſonable vſurpation they aſcribe unto themſelves that honour which belongeth unto Chriſt, who (Prover. 8.15.) ſaith, By me Kings reigne, & Princes decree juſtice. The antichriſtian prelats ſay no leſſe, then, By Biſhops Kings reigne and Princes decree juſtice. By what Biſhops were David, Salomon and Hezekia, &c. eſtabliſhed? Whether did the Biſhops of Rome reigne or the Kings, when ſome kings led the Popes horſe bridle? When the Pope did caſt down with his foot the crown off ſome Kings head, when the Popes uſurped both civile and eccleſiaſticall government, &c. 29. By ſpoiling the people with oppreſſion and by povertie they muſt want the meanes of learning, and ſo they ſhall be ignorant, not knowing the Scriptures, neither perceiving the craftineſſe of the clergy. The prelates themſelves both doe ſpoile the people, and alſo they cauſe civile Magiſtrates oppreſſe them with taxations and heavy burdeins.

30. By denying the morall obſervation of the Lords Sabboths, and by giving libertie unto men to ſpend the halfe of the Lords day in games, playes, and civile exerciſes, ſaying. his ſhould bee the refreſhment from their bodily labours of the week. Iudge you if this bee a hallowing of the Sabboth. The Pagans did keepe all the LORDS Sabboths, and many of them did keep all the dayes of their life, with this kinde of holineſſe. The antichriſtians hereby do hinder the light of the Sun of righteouſnes to ſhine upon GODS People, in interpreting the Scriptures, and preaching the ſame, the one half of the day, and alſo indirectly the other half: for they who look for a liberty of playing and games, &c. in the after-noone can hardly affixe their mindes upon the reverent hearing of GODS word before noone, their thoughts before the time will bee ſo exerciſed upon the after-noone Playes, &c. 31. By beguiling mens ſenſes at Divine ſervice with outward vaine objects, as with tapers, torches, & candles, and with their geſticulations, &c. to exerciſe the ſight: By the ſounding of Organs and muſicall inſtruments to exerciſe the hearing. Faith is bred and increaſed in mens hearts, by hearing of the word preached, and not by the hearing of Muſick. When the Prieſts offered ſacrifice in the old Teſtament, there was great need of Muſick, becauſe killing of beaſts was a melancholious exerciſe: But now the Preaching of the glad tydings of Salvation ſhould be more delightſome then all the Muſick of the world. The damned people in hell would think it ten thouſand times ſweeter then all inſtrumentall muſick. The vocall muſick of the Pſalmes, not only is a praiſing of GOD, which dead inſtruments can not doe, but alſo it expreſſeth the Goſpell in the very proper termes thereof.

Queſt. 4. I ſee all that is conteined in this maſſe b ••• is wil-worſhip: For the uſing of the Scriptures themſelves, as this booke preſcribeth, is wil-worſhip; that is, as they are fixed to the ſolemne dayes of Sancts, and determinate times of the yeer, and as they are cutted, diminiſhed, and incorporated with errors and ſuperſtitions, they are made a matter of wil-worſhip; but what evidences of idolatrie finde you in this book?

Anſ. If you take idolatry in a generall ſenſe for ſuch worſhip as men uſed to give to idols and falſe. Gods, then all the will worſhip foreſaid is idolatrie. The moſt part of all idolaters did worſhip their idole Gods, according to humaine inventions, and as they pleaſed themſelves, becauſe their idols being dead ſtocks, could not direct nor teach them in any manner of worſhip. If a wife rule and governe the familie either, without or contrary to the direction of her huſband, and if a ſervant obey after his own pleaſure, not ſubjecting himſelf to the lawfull commandment of his maſter, they are ſaid to make idols and cyphers, the one of her huſband, the other of his maſter. So all theſe who ſerve God with wil-worſhip, not ſubmitting themſelves to his heavenly will and wiſedome, they make an idole and a cypher of God himſelf, uſing his moſt glorious majeſty, as if he were without judgement, and could not direct the manner of his own worſhip. Other idolaters who worſhiped divels or idols, as they were informed by the oracles and reſponſes of devils, will condemne our wil-worſhipers, for they thought the devils wiſer then themſelves. Our arrogant wil-worſhipers think themſelves wiſer then GOD, and will not bee taught by his Doctrine.

2 If you take idolatrie for the giving of any divine ſervice, that onlie belongs unto GOD, unto creatures, and unto other things that are not GOD; then ſuch as theſe are idolatrie; viZ, The ſolemne obſervation of fixed dayes, and times in a religious manner for the honour of martyrs, Sancts and angels. The praying unto angels and Sancts, unto croſſes, crucifixes, and images. The keeping of relicts, hoaſts, holy water, euchariſticall elements, altars, monuments, images, crucifixes, &c: And alſo the uſing of them for ſome ſupernaturall vertue alledged to be in them, The ſwearing by theſe or by any other thing that is not GOD: The attributing of merits to Sancts or angels, ſaying, they can deſerve good things from GOD: Theſe and ſuch like things are groſſe idolatrie, for all ſuch honour & worſhip only belongeth unto God. 3. If you take idolatrie more ſtrictlie, for giving of religious adoration to creatures, either inwardlie or outwardlie, then the determinat directing of kneeling, or of any outward religious adoring geſtures, towards any thing that is not God, or the directing of any inward affections, or ſpirituall operations correſpondent unto theſe geſtures, towards any thing that is not God, It is idolatrie: Becauſe if Chriſt were viſiblie preſent before us, we ſhould diſcerne him onlie from all other creatures by this kinde of worſhip, for he is both God & man. If we give this honour to other creatures, it is idolatrie: becauſe theſe creatures have no perſonall union with God, neither doth God perſonallie appear in them as he did in the time of the fathers in the old Teſtament. If this worſhip be done for ſome ſupernaturall vertue alledged to be in theſe creatures, it is groſſe and abſolute idolatrie: but if it be for any reference or reſpect they have unto God, as that they are Gods ordinance, or they repreſent Chriſt. Or if they think that this honour direct to theſe creatures is a honouring of God, and of Chriſt, it is relative idolatrie. If it be direct to images, pictures, or relicts, for ſome ſupernaturall vertue alledged to be in Sancts and angels, whom theſe things do repreſent: or if they think that Sancts and Angels are thereby adored, It is both abſolute and relative idolatrie. It is abſolute idolatrie, becauſe it is neither directed to God, neither have the things worſhipped any reference unto God, but unto Sancts or Angels. It is relative idolatrie alſo, becauſe it is done to images and pictures, &c. for the reference and repreſentation they have unto Saints and Angels. 4. There are evidencies that the obtruders of this maſſe book labour to draw men unto groſſe and abſolute idolatrie: For 1. at the communion they pray, That the elements may be the body and bloud of Chriſt: They explane not the words to be taken figuratively, and ſacramentally. 2. How oft ſoever the communion ſhall be celebrate in the year, Paſch day muſt be one of theſe dayes, that the very time may ſeeme to declare their ſacramentall bread to be tranſubſtantiat unto the body of him that was crucified at the Iewiſh Paſſeover. 3. At the act of receiving the ſacramentall elements, the people muſt all kneele upon their knees. The Papiſts do the ſame thing unto their tranſubſtantiat God, when they receive him.

4. This book hath oblation, conſecration, and conſummation, which importeth an other ſacrifice than the ſacrifice of thankſgiving.

5. When the celebration is ended, the Prieſt covereth the relicts of the elements with a linnen cloath, called a corporall, that is, a cloath that covereth the body of Chriſt, making it a winding ſheet, or funerall cloath, as Joſeph of Arimathea did cover Chriſts body, when he took it from the croſſe: and ſo they will have Chriſt, who in his Manhead is now living in heaven, and ſitting at the right hand of God, to be in his Man-head both living and dead at once.

6. The Surplice was an idole among the Papiſts, which the halting Papiſts have alſo, Durandus, (in rational. divin. officior. lib. 3. cap. 1.) calleth the hallowed veſtiments belonging to the Prieſt, Pieces of armour, wherewith the Biſhop or Prieſt muſt be harniſhed, that will fight againſt ſpirituall wickedneſſes: and the Biſhop when he halloweth any of them, prayeth, (Miſſal. Rom. part. 3. pag. 10.) That the prieſt wearing this holy veſture, may deſerve to be defended from the aſſaults and tentatious of the wicked ſpirits. The Egyptian Prieſts did not abuſe their white veſturs or ſurplice with ſo groſſe idolatrie. If thou ſay, we uſe them not for ſuch wicked ends as they did. I anſwer, Thou alſo may offer ſacrifices of ſheep and oxen, and uſe all the rites of Iewiſh and Heathen idolatrie, pretending better ends. Should not the worſhip of the true GOD differ as well outwardly as inwardly, from all other kinde of worſhip: we ſhould eſchew all appearance of evill mens intentions do not appeare becauſe they are inviſible. Hee that loveth a whore, conformeth himſelfe to the faſhions, and cuſtomes of the whore: So doe they who love the whore of Babylon, and according to their love, ſo are their intentions whoriſh.

7. The ſigne of the Croſſe is alſo by the Papiſts abuſed with groſſe idolatrie, they aſcribe ſupernaturall and Divine operations to it: Bellarmine (De imaginibus ſanctis, lib. 2. cap. 30. artic. 11. 13. 15.) ſaith, That it driveth away the devils, expelleth diſeaſes, ſanctifieth all things that are marked with it, breaketh the force of witchcraft, &c. They teach that the ſigne of the Croſſe is to be worſhipped (Iacob. de graphiis deciſionum aurearum, lib. 2 cap. 3. ſect. 15.) cultu latriae: That is with the worſhip that is given to GOD. Our Liturgie book hath already aſcribed more vertue unto croſſing then unto baptiſme: For at baptiſme they make a ſigne of the Croſſe upon the Childes forehead, when the Childe is baptized, ſaying at the making of the ſigne, We receive him into the Congregation of Chriſts flock, as if Baptiſme it ſelf were not the ſign of our entrie unto Chriſts kirk: And alſo they make Croſſing a token, that hee ſhall confeſſe the Faith of Chriſt, and reſiſt the Divell, and the World; they ſpoile this alſo from Baptiſme.

8. The ſuperſtitious keeping of the bread, after that the celebration is ended, and the eating of it only by ſuch as communicate, ſhoweth that they eſteeme more of it then of a Sacrament: For after the Celebration of the Sacrament the elements are no more holy, by a Sacramentall relation, then they were before the celebration. Any man might drink the waters of Jordan, after that men were baptized in it: So any man may eat and drink the Sacramentall elements, when the Celebration is ended. Therefore in the Primitive kirk they did not keep the Sacramentall bread, neither for them that were in ſickneſſe, nor in health: It was not hanged up in the pixis to be worſhipped, as is now done by the Papiſts, and intended by the halting Papiſts, who now by •• eping the elements, will come the more eaſily to the worſhipping of them. Origen ſaid (Comment. in Leviticum) that of old in ſome places they brunt the Sacramentall bread which remained: And Euagrius (in hiſtor. Eccleſ.) ſaith, That in ſome places children learning at ſchooles were called to eat it. Hieron (in comment. in 1. Corinth. 11.) ſaith, That after the celebration the Communicants did eat t •• Sacramentall bread, and drink the wine in the k ••• their common ſupper. Our formaliſts as they ſuperſtitiouſly keep the bread, ſo do they keep the water in the font.

9. The pretending of the neceſſitie of ſalvation, when they miniſter private baptiſme, and private communion, ſhoweth greater vertue and merite attributed unto them, then either pertaineth to a Sacrament, or to any divine ordinance, except the death and merite of Chriſt, whereupon only dependeth the neceſſitie of our Salvation. The profeſſing of a neceſſitie of ſalvation to depend upon a private communion, is a denying of the ſpirituall uſe and benefite that men receive by the publick Sacrament. 10. The hindering of GODS word to be read, making it give place to the reading of humane traditions, is groſſe idolatrie: for this honour belongeth only unto God; that as all religions in the world ſhould give place to the true religion, whereby God is rightly worſhipped, according to his own word; So the reading of all traditions in the world ſhould give place to the Divine traditions of his ſacred word, dited by his holy Spirit; and that chiefly when religious Divine ſervice ſhould be exerciſed. 11. The dedicating of dayes to be ſolemnly keept for the honour of Martyres, Saints, and Angels, is groſſe idolatrie: as is the praying unto Saints and Angels, and the religious kneeling to them, or to their pictures uſed by Papiſts; all ſuch ſort, of honour belong unto God only. 12. The uſurping of power to ordeine Sacraments, as the Popiſh Prelates have ordeined five baſtard ſacraments, and the halting Papiſts ordeine Confirmation to bee obſerved among themſelves. To appoint holy dayes for Angels and Saints, to make rites and ceremonies have ſpirituall and religious ſignifications; to make theſe things to be points of Divine worſhip and religion, All Rulers who do ſuch things, in doing the ſame, they commit Divine-laeſmajeſtie, uſurping Gods place, for the power and authoritie of ordeining ſuch things belongeth unto God only: All people that give obedience in ſuch things unto any but unto GOD, they commit idolatrie, for the honour of that kinde of obedience only belongeth unto GOD, and that only when he commandeth ſuch things to be done. If men obey GOD in theſe things, when he neither commandeth, nor giveth approbation nor warrand for ſuch obedience it is wil-worſhip: when things indifferent are counted divine ſervice, it is wil-worſhip and idolatrie in the large ſenſe; but when things only belonging unto GOD are robbed from him, and given unto creatures, albeit uſurpers will have the ſame alſo called GODS honour, yet it is groſſe idolatrie: So when prelates uſurpe this honour and authoritie, they become idol-GODS: And as GOD by his own law, and by no other law commandeth children to honour their parents; & ſervants their maſters: ſo the prelates by their owne lawes, and not by GODS law doe command men to obey GOD, as if GOD were inferiour to prelates, ſo they exalt themſelves above GOD, in giving lawes how God ſhould bee obeyed, as God giveth Lawes how parents ſhould be obeyed. 13. The communion table muſt ſtand at the uppermoſt part of the chancell, or Church, conforme to the ſtanding of the Popiſh alters: when the table is covered with ſuperſtitious veſtiments, the Prieſt ſtandeth at the north ſide, or end of the table, with his back or ſide to the people, ſaying the Lords Prayer, with a collect After the collect, he turneing to the people rehearſeth the Commandements, the people all the while kneeling, and asking God mercy at the end of every commandement: All this ſhoweth a conformitie to Popiſh idolatrie; for they fixe religious, adoration determinatly unto the Prieſts act of rehearſing the commands, as if God were perſonallie appearing, and ſpeaking out of the Prieſts mouth. The Prieſt kneeleth not, as if he were not a ſinner; neither prayeth he with the people for mercy.

14. The moſt part of things cont ined in this book were firſt decreed and ordeined by Popes, the 〈◊〉 authors of antichriſtian idolatrie, which ſhoweth th •• the obtruders of this book do draw men unto groſſe idolatrie.

Qu. 5. Rehearſe ſome of theſe examples:

Anſ. Pope Pius the 1. brought into the church the font and the hallowing thereof, as ſay Sabellicus and Platina. 2. Pope Sixtus the 2. firſt ordeined altars, whereat they celebrat the Lords ſupper, Volateran, Durandus. 3. Pope Sixtus the 1. ordeined the corporall cloath, Platina, Sabellicus. 4. Pope Boniface the 2. ordeined the partician between the chancell, or queer and the church, that the people ſhould hear divine ſervice in a ſeverall place from the clergy, Platina, So as Moſes might not come neer the buſh where God appeared in the fire, but ſhould declare his reverent reſpect of his glorious Majeſtie by ſtanding far off: The ſinfull laicks muſt have the ſame reſpect unto the ſacrilegious holineſſe of the clergy, by ſtanding in a ſeverall place from them. 5. Pope Clement the 1. (as Papiſts affirme) commanded all the baptized to be annoynted with oyl and croſſed on the forehead, Ioannes laziardus. No marvell if this be true for the myſterie of iniquitie began in the dayes of the Apoſtles.

6. Pope Honorius the 3. commanded the Sacrament to bee worſhipped, and kneeled unto by the people, Liber conciliorum.

7. Pope Fabian commanded all Chriſtians to receive the Sacrament thriſe in the year, to wit, at Eaſter Whitſunday and Chriſtmas, Euſebius, Platina: ſo the Communion was fixed ſuperſtitiouſly unto ſet times.

8. Pope Zepherinus appointed, that all profeſſing Chriſtians, being of 12. or 13. yeares, or upward, ſhould at leaſt once in the year (as at Eaſter) receive the ſacrament of the body and bloud of Chriſt, Platina, Sabellicus, Laziardus. 9. Pope Clement the 1. ordeined Confirmation or Biſhopping. Some ſay it was Pope Sylveſter the 1. Platina, Volateranus: all agree in this, that ſome baſtard Biſhop of Rome ordeined it.

10. Pope Gregorie the 1. and Pope 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 de ••• in a popiſh councell at Frankford, that every man ſho ••• 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 writ t 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 divin •• 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 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 hands, and turne in peeces with the teeth of the faithfull: de Conſecrat. Diſt. 2. Ego Berengarius &c. This ſervice book craftilie includeth in it the ſame thing in the prayer at the cōmunion, praying, That God would ſo bleſſe the bread and wine, that they may be the body bloud of Chriſt. 36. Pope Innocent the 3. ordeined, that the Sacrament of the altar ſhould be keept and reſerved in Churches continuallie under lock and key, to be in readineſſe at all times, leaſt the ſick perſones want ſpirituall confort in the time of death This book alſo hath a reſervation of the Sacrament. 37. Pope Vitalian is ſaid to have brought the Organs into the Churches, Platina, Volateran. This doth accompanie both the compleat and incompleat maſſe books.

Q 6. Are not the omitted Scriptures left out of the maſſe book, and alſo not ſuffered to be read in the Church, becauſe they are obſcure, and hard for the people that underſtand them 〈◊〉 .

Anſ. 1. Then the Preachers ſhould inſtruct them for it is the chief part of their callings to interpret the Scriptures, as Philip did to the Eunuch, Act. 9. and Chriſt to the two men going to Emmaus. 2. By taking away or omitting any part of GODS word, they profeſſe the Spirit of GOD to be imprudent, and raſh, in dyting ſuch Scriptures, as their Antichriſtian wiſedome thinketh needleſſe, and have omitted. Item, they ſhow their owne ignorance and preſumption, in taking the calling of the miniſtrie, when they underſtand not theſe omitted Scriptures, at the leaſt in a generall ſenſe, and their own unfaithfulneſſe, if they can, and will not interpret them. 3. The people ſhould read even obſcure Scriptures, and glorifie GOD: 1. By confeſſing their ignorance: 2. and that if they ſhall ever underſtand his word, this knowledge commeth not of themſelves, but it is the gift of God: 3. They ſhall alſo glorifie God by ſeeking the underſtanding of his word.

4. By waiting upon God untill he reveale it, which in his owne time Hee will do, either in generals, or particulars, as is fitteſt for His glory, and their well. It is good ſervice done unto God, if they read theſe obſcure Scriptures with ſuch a diſpoſition, and God will be glorified all theſe wayes. Chriſts ſheep will hear his voice ſpeak what he pleaſeth John 10. & John 5. They are bid, Search the Scriptures. This ſearching is alſo a ſervice done unto GOD, for it ſhoweth a love of his word; & conſequentlie a love of himſelf, becauſe he is found in his word. Great ſearching ſhoweth great love: little or no ſearching, little or no love. But if no Scriptures were obſcure, there ſhould be no •• ed of ſearching. 5. The LORD alloweth his Apoſtles to heare many things of himſelf, which they underſtood not untill after his reſurrection, neither underſtood they many things written by Moſes and the Prophets untill after his reſurrection, ſee Luke, 24 verſ. 25.27. and verſ. 6.44, 45, 46. Mark 9. verſ. 10. Act. 1. verſ. 16.20. and chap. 2. verſ. 25.30.34. Act. 3. verſ. 22, 24; 25. and ſundry other places. He willeth alſo that we ſhould heare, and read all his word, albeit we underſtand not many things in it, untill the reſurection of his myſticall body at his ſecond coming. As GODS kirk in the Old Teſtament underſtood not many things in the Prophets before his firſt coming, notwithſtanding the Prophets were dayly read in the ſynagogues. And when GODS people in due time ſhall underſtand theſe things clearly, then they ſhall magnifie the LORD, in that they ſee his Al-ſeing Majeſtie doeth nothing, and ſpeaketh nothing raſhly and ignorantly; but knoweth and foreſeeth all things, before the foundation of the world: and this thing ſhall teach them humilitie, in that neither learning nor long experience ſhall make them know the ſecret things of the LORD, untill himſelf reveale them. Theſe things foreſaid do alſo convince the Papiſts, who forbid the people to read privatly the Scriptures: they labour to perſwade the people that the Pope can not erre, that thereby all his doctrine and traditions may be received by all men, and ſo they exalt the Pope above GOD, whoſe holy word they ſpoile from the people, importing no leſſe then that GOD ſhould bee in error, and not the Pope.

Qu. 7. The book of Leviticus edifieth not, contain •• but rites and ceremonies: the Chapters of Genealogies containe names only: the Canticles, and ſundrie propheſies are obſcure, ſhould they then be read publictly?

Anſ. All ſhould be read, for all edifie.

1. The book of Leviticus propheſieth of Chriſts ſuffrings, and firſt coming in the fleſh: for as the audible word read and preached taught the ſame unto the ears of men, ſo the ceremonies, ſacrifices, and Sacraments as a viſible word foretold the ſame unto their eyes. When preachers now do read and interpret this book, it edifieth us, and ſerveth for the ſtrengthning of our faith, in that, by this book we ſee that the doctrine of Chriſt is no new thing invented of men, but GOD taught by his Prophets in the Old Teſtament, Alſo it ſhoweth, that Chriſt is of great dignity and Majeſty, whoſe coming was foretold ſo many wayes, and that his ſuffrings have great vertue and merite, being prefigured by ſo many types. 2. The chapters of Genealogies do alſo edifie, ſhowing what care GOD taketh of men and of their children: and ſeeing that theſe are written for us, it ſhoweth, that God taketh notiſe as well of all others whoſe names are not written in the Scriptures, and that the names of his own are written in the book of life, and that his care and providence reacheth unto every perſon in the world: And alſo the chief ſcope of many Genealogies was to point forth Chriſts Genealogie, that men might know Hee was 〈◊〉 a falſe Chriſt, nor a falſe prophet coming into 〈◊〉 kirk, without warrand of God; but that God •• d choſen him only to be the Saviour of the world.

3. The Canticles are moſt fit to be read: for no ſcriptures do more edifie, becauſe none are fitter to ſet forth that moſt comfortable doctrine of the mutuall love between Chriſt and his Kirk. Therefore the Holy Ghoſt calleth the ſong of Salomon the moſt excellent ſong. 4. There are 19. chapters of the Revelation left out, and not read, neither in the Sabboth nor week dayes, viz. from the 2. to the 18. and the 20.21. chapters, becauſe they are moſt dangerous for the falſe kirk, diſcovering the antichriſt, and his perſecution of true kirk, and the fall of antichriſt. Some do alleadge that ſatan liketh not to hear tell of his firſt falling and ruine from God: ſo the Kingdome of Babylon liketh not to hear tell of their laſt falling and ruine, and they hide from the people the light of Gods word, leaſt it diſcover their filthineſſe; which if it were diſcovered, men would abhor them, and deſtroy their Kingdome. The other Scriptures which they never read, all the book of the Canticles, Geneſis, chap. 10. Exod. chap. 2. 4, 6, 7, 8. the 25. to 31. 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 b 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 fo 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 •• mane traditions, as good wine may hid deadly poiſon in the ſame cup.

Qu. 10. You do chooſe ont 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 hus thou art unthankfull in not praiſing God ſolemn 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 a e in Gods word, ſhall they therefore be read for Divine ſervice? And alſo they and the ſcriptures called A ••• 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 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 GOD 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 commonwealth, 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 pain 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. ••• 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 Sp •• 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 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 dimin ••••• 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 wi •• was written, and enlarged, now wee want theſe apparitions and viſions, we have need therefore of greater abundance of the evidency of his revealed will in the Old and New Teſtament.

Qu. 19. But now neither the reading, nor the preaching of the Scriptures profiteth the people, They loath the word as an unſavory thing: They live without zeale without faith & repentance: Therefore they will make better uſe of humaine traditions?

Anſ. Thou ſhould have ſaid alſo that GODS word doth no good unto the preachers, elſe they would not have beene ſo preſumptuous as to have thralled GODS kirk with humaine traditions, and carnall inſtructions.

2. I confeſſe that weſps will make more uſe of poiſon then of hony. The children of darkneſſe love rather the night then the day, yea GODS people when 〈◊〉 ſpirituall graces decayed, liked better of the fleſh 〈◊〉 of Egypt, then of the heavenlie Manna.

3. Humaine traditions may work in men blinde zeale, a temporarie faith, a Phariſaicall repentance, but no ſaving grace; for God will rather bleſſe his own ordinances, then humaine traditions: If he do not ſo, he will give no bleſſing of ſaving grace at all. If GOD forſake Saul, the Prophet Samuel, can do him no good, albeit he honour him before the people: much leſſe ſhall witches and devils help him in his diſtreſſe. The waters of Damaſcus ſhall not cure Naaman of his leproſie, if the waters of Jordan, GODS ordinance, do it not. If God make not effectuall the ordinary meanes of his word, it is time to faſt and pray, that GOD may turne back his ſpirituall iudgements, leaſt He plague us with finall deſertion.

Qu. 20. Do not the prayers in this book witneſſe that there is great humilitie in the Clergy and prelates?

Anſ. 1. The ambitious obtruders thereof upon GODS kirk, for eſtabliſhing their baſtard orders have declared their greateſt pride in the exerciſe of prayer, wherein ſhould be ſeene greateſt humilitie: for firſt (becauſe they dare not do otherwiſe) in the Letany uſed on Sundayes Wedinſdayes, and Fridayes, they have a forme of prayer for the King, the Queene; and their children; next for the prelats, Biſhops, and elders of the clergy; Thirdly for the Nobility, then for the rulers and Magiſtrats; laſtly for the people. So they muſt come before God as they ride in Parliament uſurping place before the Nobility and magiſtrats. They ſtand 〈◊〉 for off like the Publicane. They who humble not themſelves, like little children, ſhall not enter into the kingdom 〈◊〉 heaven. Alſo in the ſame Litany there are 3. partic •••• prayers, one for the King, an other for the Queene & their children; the third for the Biſhops and clergy, but no prayer for the Nobility, Magiſtrats and people.

2. Neither can they hide their covetouſneſſe in their religious ſervice, wherein they ſhould be moſt charitable: for this book commandeth the halfe of the almes, which the communicants give to the poore, ſhall be given to the preſbyter that celebrateth the cō munion. That which is given to the poore, is given to God for they are the members of Chriſt. If the clergy rob the ſacred almes from Chriſts members, they will not have it called ſacriledge; but if a ſuperſtitious portion be taking from them, when they have more then ſufficient, that is called ſacriledge; when as the antichriſtian clergy, and all that teach errors, and idolatrie, live only upon ſacriledge: for God as he alloweth neither falſe nor idolatrous doctrine, ſo neither alloweth he meanes for ſuſtaining falſe teachers, though he permit the ſame. This book appointeth them alſo to have an accuſtomed duety at mariages, what will they do at baptiſme? at the kirking of women? and at the making of teſtaments? when they are ſo ſhameleſſe at the Lords ſupper; and at marriages: Ambition, covetouſneſſe & idleneſſe cauſe them praiſe this book highly in their pulpits. Qu. 21. If wee correct this book and take away the faults of it, may it not then be read for Divine ſervice in Gods kirk? Anſ. 1. That is Repugnantia in adjecto, a ſpeech contradictory to it ſelf, for if you take all the blemiſhes away, this book can have no being, for it is 〈◊〉 it blemiſh, becauſe it uſurpeth the place of Gods word and it layeth bands on Gods Spirit, in that, if God would give as excellent gifts unto his ſervants, as ever he did unto my Prophets or Apoſtles, they may not exerciſe theſe gifts, being hindered by the formes of this book, and albeit the Scriptures contained in this book are in themſelves good, yet as they are placed in this book they are but a blemiſh: as a gold chaine is an ornament about the neck a of queen, but it is a blemiſh about the neck of a ſow, for how much ſo ever theſe Scriptures do procure credit and reſpect to this book, and to the ſuperſtitions thereof, ſo much they procure diſcredit and contempt to the reſt of the Scriptures, as when Dinah was defiled with Sechem, it was a ſhame to the whole family of Jacob; and if the ſon of a Prince become a theefe, he ſhameth all his kinred. If any wold glew the noſe and lugs of a man to the face of an ox, or the noſe & lugs of an ox to the face of a man, both theſe wayes it is a diſgrace unto man: So the glorious banner of Gods word is diſgraced, whither it be incorporat and ſewed together with the diſhclou s of humaine traditions and errors; or whether they be incorporat with Gods ſacred word. 2. They make chooſe of ſome Scriptures to be inſert in this book, as if the reſt of the Scriptures were but babling, and not beſeeming the wiſdome of God; and as if God unadviſedly had ſent them unto his kirk. 3. If nothing were in his book but theſe few Scriptures, the clouting and clamping of them together is a deſpiſing of the order wherein God Spirit placed them as if he were not a God of order: And it is a reſtraining of Gods Spirit, by the continuall reading of them, to hinder the free paſſage of the re •• as an herald receiving many ordinances from his king, by the oft repitition of one or two of them, he leaveth no time to promulgat the reſt. In the Kalendar they ordeine the Pſalmes to be read twelve times in the year: They appoint not the reſt of the Scriptures to be read ſix times in the year, and 122. chapters of the ſcripture are never appointed to be read. 4. They miſcall ſome Scriptures, is a hiſtorie in Act. 10. verſ. 34. which is read on Munday in Eaſter week: and Act 7.55, &c. read on S. Stevens day: Joel. 4.12, &c. read on the firſt day of Len : Revel. 7.2. on all Saints day, theſe and ſuch other places are niknamed Epiſtles. Qu. 22.

In what order do they minister the communion? Anſ.

Their pride is ſeene alſo in this, for all biſhops, preſbyters and deacons muſt alwayes firſt receive the cō munion before others: they ſay it is done, that the clergie may help to diſtribute the elements, but they do it when there is no need of help, the preſbyter being ſufficiently provided alreadie, when many of the clergie are preſent, not only ſo many as might be for help, but all muſt firſt communicat. The cauſe then is only pride, for they will be firſt in all things, and yet they ſay that men ſhould receive the Sacrament with greateſt humilitie. Qu. 23. What uſe have they of a communion table? Anſ. They appoint a table nevertheleſſe they take it from the people in two reſpects: 1. In reſpect of the people who kneele at the act of receiving the elements, what uſe have they of a table, when they neither ſit at it to eat their meat neither take they their meat off from the table? 2. In reſpect of the miniſter •• at giveth the elements, the miniſters hands are only their table, from which they receive their ſacramentall food. The communicants even when they kneele not, yet they ſit at the table, not like feaſters, but like beggars at a dyke ſide, waiting for the diſtribution of their almes. The beggars may turne their backs as well as their faces towards the dyke, for any uſe they have of it, ſo may the communicants turn their backs to the table, for any uſe they have of it.

Qu. 24. May not the table ſtand for the elements to abide on it, untill that the Miniſter take them for to diſtribute unto the people? Anſ.

Then it is a table for the miniſters attendance, but not for the peoples feaſting. Some have byboards whereon veſſels and meat ſtand, untill they be placed on the feaſting table; and when the tables are drawn, all is put on the byboard again, that they may be put in order, and taken away. The antichriſtians make a byboard of the Lords table, and the hands of the miniſters are only their feaſting table.

Qu. 25. Should not the Miniſters give the elements to every one out of their own bands, ſeeing it is their calling, and Christ did ſo give them unto the Apoſtles, and it may be that the laicks who ſit neerest me be witches, or profaine perſons, & ſo it is not comely to take the elements from laicks?

Anſ. 1. It is the calling of miniſters to conſecrat & bleſſe the elements, by the word and prayer; but no Scripture can prove it to be their calling, to give alwayes the elements with their own hands, more then by the hands of others: it is alike if he give them, by whoſe hands ſoever it bee. He giveth not the Bible, which is the audible word to every one out of his o ••• hands, albeit he explicateth and preacheth the meaning end, uſes, and application of both the viſible word, of the ſacraments, and the audible word of the Scriptures: and albeit both the doctrine of the word & ſacraments are written in one canon; if thou ſay, that he giveth not except he do it with his own hands; Thou may as truely ſay that Chriſt giveth not, except he do it with his own hands. 2. No Scripture proveth that Christ gave the elements to every one out of his own hands, neither at Baptiſme, nor at the Lords Supper. As for Baptiſme, John 4. 1. ſaith, that the Phariſees heard that Jeſus baptiſed mo diſciples then John: and in verſ. 2. he ſaith, that Ieſus baptiſed not, but his diſciples: the firſt verſe ſhoweth that he gave the Sacrament by his authority, and bleſſed it: the 2. verſe ſhoweth that he gave it not with his own hands, but by his apoſtles: and at the Lords ſupper, Luke 23.17. ſaith, Take this, and divide it among you, this is meant of the cup of the Lords ſupper: 1. becauſe the ſame words which are ſubjoined to this cup here, are ſubjoined to the cup of the Lords ſupper in Math & Mark: theſe are, I will not drink of the fruit of the vine, untill the kingdome of God ſhall come. 2. If theſe words were of the cup of the Paſſeover, they ſhould be falſe, for they drank wine after the Paſſeover at the Lords Supper, Luke ſpeaks twiſe of this cup (in verſ. 17 & 20) In the verſ. 17. he ſpeakes of it with the ſpeach of the paſſeover, becauſe alike ſpeach is ſubjoined to both: for after the paſſeover he ſaid words that were not mentioned by other Evangeliſts: viz. I will not eat any more thereof, untill it be fulfilled in the kingdome of God: hat is, I did eat oftimes the Paſſeover before, but the thing ſignified by the Paſſeover was never fulfilled: It ſhall not be ſo now, for I will eat no Paſſeover after this untill it be fulfilled in my ſufferings in the kingdome which GOD hath in his kirk on earth: and albeit I never drank the wine of this new inſtituted ſupper before, neither will I drink any more of it, untill I drink the thing ſignified by it, viz. I muſt drink the wine of the cup of GODS wrath by my ſuffrings: He prayed his Father to take this cup from him, if it were poſſible: (the bread and the wine of this new ſupper, ſignified unto Chriſt the bread of affliction, and the cup of the wine of GODS wrath, which now ſhould be his food in his ſuffrings: as in his lifetime it was his meat to do the will of GOD, ſo now at his death he feedeth in ſuffring Gods will; for he ſaith, not my will, but thine be done) This bread and wine ſignified to the apoſtles, the body and bloud of Chriſt, not as he was in health, reſt and peace, but as he ſuffred tribulation and GODS wrath for our ſins: he was like a nurſe that eateth bitter things for the health of the infant. The wine of GODS wrath is mentioned in Revel. 14.10. he drank it with the apoſtles, not only becauſe they were with him in the garden, when he did ſweat blood and water, but as when the head drinketh, the whole man is ſaid to drink becauſe of the union between the head and the members, and becauſe ſtrength and comfort cometh to the members, by the drinking of the head. He drank perſonally, they drank ſpiritually by faith in his ſuffrings; and by imputation for his ſuffrings, are counted their ſuff ings, but their ſins were counted his, he being their cautioner: The taſte of this cup was bitter to both, for Chriſt pray ••• againſt it, and the elect pray dayly to GOD to ſave them from it: the fear of the danger of Gods wrath is bitter, the effect of Chriſts drinking of this cup was ſweet to both; it was ſweet & comfortable to them to get mercy, it was ſweet and delectable to Chriſt to ſhow mercy, though he bought it with his bloud: he drank this cup new with them, becauſe never man drank the like of it before, and hee himſelf drank never ſuch a meaſure of GODS wrath before: the Elect under the goſpel drinks it new by faith, for the nature of the cup of Gods wrath which Chriſt ſuffered, was never ſo cleerly known before, & the comforts of Gods Spirit given to the elect by faith in his ſufferings, were never ſo ſweet before: they are now ſweet like new wine, he drank this bitter cup in his Fathers kingdome. Where a king is moſt obeyed, there is his kingdome: But none gave ſo great obedience to God as his own Son, who obeyed him to the curſed death of the croſſe. 3. The Lord ſaid not 12. times, Take yee eat yee, albeit 12. diſciples were with him: hee ſaid it but once, when he gave the elements. One ſtretching or this hand, could not touch all their hands at once, neither was it needfull, therefore they divided the elements among themſelves. 4. Luke verſ. 20. ſpeaketh again of the cup of the Lords ſupper, to ſhow the time of it, which was after the eating of the bread: but he ſaith not the words of thankſgiving; nor yet, Take it, and divide it amongſt you, becauſe they were mentioned in verſe 17. 5. You fear the laicks that ſu h ſide you be witches, or profane people, and therefore you will not take the elements from them. If you •• ow them to be ſo, flee from them. If thou know not, why judge you before the time ſo uncharitably at the feaſt of charitie, uſurping alſo the place of Chriſt the great Iudge of all. It may be at his coming, many whom thou condemneſt, ſhall bee found more innocent then thy ſelf; and thou ſhalt be found unworthie to have taken the elements from them. Alſo, if thy reaſon be good, neither ſhouldſt thou take the Sacrament out of the miniſters hand, for thou knoweſt not if he be profane, or a warlock, or a hypocrite.

6. If thou come well prepared, thou will bee ſo humble, like the Publican, that thou will think thy ſelf the profaneſt in the company: If thou come unprepared, thou art not worthie that the profaneſt laick ſhould give unto thee the elements; and albeit thou receive them from the miniſter, thou ſhalt eat and drink thine own damnation. 7. When Chriſt giveth the elements by his ſervants, and the bleſſing by himſelf, it repreſenteth the communion betweene Chriſt the Head and his myſticall members: And when the members of Chriſt give the elements one unto another, it repreſenteth the communion of his members among themſelves: If any of theſe be wanting, the communion is not rightly celebrate. In this communion the Elect are conjoyned unto Chriſt by faith on their part, and by the holy Spirit on Chriſts part, they are conjoined one unto another among themſelves, by mutuall love and charitie.

Qu. 26. Is it not troubleſome to the Miniſters to go about, giving unto every one the elements?

Anſ. It is doubtleſſe: but the ambitious clergie do think otherwiſe, 1 Becauſe they get this honour that men ſhall take the elements out of their hands 〈◊〉 their knees; and where the people kneele not, yet 〈◊〉 Miniſters go about, expecting a time when the people ſhall be compelled to kneele. 2: Their going about alſo will excuſe their idleneſſe and ignorance, if they want exhortations for the people. 3. In like manner they are well pleaſed to ſtand, rehearſing the X. Commands before the Communion, and the people all the while are ſitting upon their knees, at every Command crying for mercy; but the preſbyter like one without ſin, neither kneeleth, nor asketh mercy.

Qu. 27. May we not kneele at the receiving of the elements, to expreſſe our greateſt humility?

Anſ. If you have your greateſt humilitie only at the inſtant of receiving the elements, GOD neither regardeth it, nor the expreſſing thereof, for it is hypocriſie: But if your greateſt humilitie be ſincere, and of a longer continuance, it will make you carefull not to expreſſe it in an idolatrous manner, to the diſhonouring of GOD: it is a diſhonouring of GOD, if that outward religious adoration be determinatly fixed towards the preſence of any thing viſible (whether it be a Divine ordinance or not) more then towards the preſence of any other creature, by which outward adoration, GODS own perſonall & viſible apparition, & preſence ſhould be diſcerned from all creaturs whatſoever: as a king is outwardly diſcerned from all his ſubjects, by his crown ſo is God outwardly diſcerned from all creatures, by this religious honour. It is a diſhonouring of the king to put his crown upon the head of any of his beſt ſubjects; ſo it is a diſhonouring of GOD to diſcerne the beſt of his creatures with this honour.

2. If Chriſt were viſibly converſant with men, how ſhall he be outwardly and religiouſly diſcerned by Divine adoration from all things viſiblie in heaven and in earth, but by pointing at his determinat locall preſence with kneeling, or falling on the face, or ſuch religious geſtures: but ſeeing this is done to the Sacrament, the difference of Divine honour is taking from Chriſt. And if the bread were GOD indeed, by what other outward honour could we diſcerne it religiouſly from things that are not GOD, if not by kneeling. Albeit we would give our greateſt inward reverence to Chriſt, yet this outward adoration is relative idolatrie. It is idolatrie, becauſe we diſcerne the elements with that religious outward worſhip, whereby we ſhould diſcerne Chriſt, GOD and man, from all other creatures. It is relative, becauſe men beleeve that it is a honouring of Chriſt ſo to diſcerne the elements, as the Iſraelites thought it a honouring of GOD to adore outwardly the golden calf. 3. Chriſt made both the body and the ſoul, and therefore he ſhould be worſhiped by both, as alſo becauſe he redeemed both: And if it be lawfull to honour Chriſt by directing our outward adoration, to any other object but Chriſt; it is as lawfull to honour Chriſt, by directing our whole inward adoration, & reverence due unto GOD, unto that ſame outward object: the reaſon is alike, GODs word neither forbideth, nor commandeth the one more then the other: And if we ſerve GOD by directing his worſhip to another object which is not GOD, then his juſtice requireth to glorifie 〈◊〉 in heaven, by giving the glory we hope for unto other creatures, and not to our ſelves.

4. It is as great a calumnie, to ſay that men 〈◊〉 their greateſt humility, if they kneel not at the inſtant of receiving the elements, as to ſay, they want faith, if they rehearſe not the articles of the creed at the ſame inſtant: And that they want charity, if they give not almes to the poor at the ſame inſtant; for as we ſhould come with the greateſt humility, ſo ſhould we come with the greateſt faith, and charitie to the Sacrament, And if humility can not conſiſt, except when it is outwardly expreſſed, no more can other heavenly graces conſiſt, without their outward expreſſion.

5. Some ſay; the not kneeling to the Sacrament, hindereth Turks and Pagans to turne Chriſtians. I anſwer then they would all turne Papiſts, for the Papiſts do kneel. 6. Some ſay, men turne their faces to the table when they bleſſe GOD at their meat, and drink. Ergo we ſhould kneel towards the Sacrament. I anſwer, firſt, do they kneel & bleſſe GOD at the inſtant act of eating & drinking meat & drink, and at the receiving thereof, as the halting Papiſts kneel without bleſſing of God at the receiving and eating of the Sacrament: Secondly, looking is not ſo religious a geſture as kneeling, & therefore leſſe dangerous. If men when they bleſſe God were urged to look to the table, as if it were a worſhiping of God to do ſo, it ſhould be idolatrie. Qu. 28. Can the adoring of Chriſt by fixing our worſhip to the inſtant of receiving the Sacrament, or bowing towards it determinatly, be idolatrie, ſeeing the Sacrament is a holy ordinance of God? Anſ.

If m n had fixed the religious geſtures of adoring God determinatly, toward the oxen and ſheep which were offered in ſacrifices and towards the Paſchall lamb, which repreſented the ſame Chriſt whom now the ſacramentall elements do repreſent, it had beene idoaltrie, albeit they were holy ordinances, and had Chriſts ſpirituall operative preſence with them. 2. If you eſteeme the bread to be GOD, and will adore it as GOD, the being a holy ordinance no more hindereth this adoration to be abſolute idolatrie, then was the worſhipping of the fire by the Chaldeans, of the ſun by the Perſians; and of Dagon by the Philiſtims: So alſo there is no reaſon, why the being a holy ordinance ſhall hinder it to be relative idolatrie, when we worſhip GOD by directing our religions geſtures determinatly towards the ſacraments, more then to worſhip the ſame GOD by directing our religious geſtures determinatly towards the Sun, or the fire, or Dagon, or towards the golden calf, &c. True humility will make us eſchew all appearance of evill, and fear the leaſt colour of idolatrie, & kneele unto GOD at more pertinent times, as at the actions of prayer and thankſgiving, before and after the participation of the Sacraments, and that becauſe theſe actions as well as our geſtures do expreſſe alſo our humility, prayer expreſſeth our humble deſire, and thankſgiving our humble gratitude and duetifulneſſe: Chriſt our LORD did expreſſe humility by action, when he did waſh his diſciples feet, that night he was betrayed, and by word & geſture when he kneeled down and prayed in the garden: The ſame humility remained in him alſo when he uſed not ſuch expreſſions.

Qu. 29. We may take gold out of the hand of a King bowing towards the earth, may we not alſo adore God, when he giveth unto us the Sacrament •• .

Anſ. 1. The Miniſter and the Sacraments are ne ther GODS nor kings, therefore thou oweſt to none of them neither the religious honour of GOD, nor the civile honour of kings. 2. But if the kings ſervant in the kings name would give gold unto thee in the kings preſence, and thou wilt take it out of his hand, directing that ſame civile geſture towards him, that thou uſeſt to direct to the king, what honourable civile difference makeſt thou betweene the maſter and the ſervant. 3. Albeit a king like Diocleſian would give all his civile honour to any of his ſubjects, yet God will give his religious honour to no creature, Matth. 4.10.

4. God gave unto us Chriſt, the thing ſignified by the Sacrament, when he was crucified. Hee giveth ſpirituall comfort and grace, uſing his own libertie, either at the preparation ſermon, before the Sacrament, or at receiving of the elements, or afterwards at thankſgiving, or at any other time, as he pleaſeth: albeit he giveth faith and increaſe thereof, and mercy, and ſpirituall comforts to the right receivers of his ordinances, yet he fixeth not his benefites to any appointed inſtant of time. Peter & the Apoſtles at the firſt Lords ſupper (having alſo received the Paſſeover the ſame night) were ſo far from receiving ſpirituall courage and comforts, and increaſe of faith, and of heavenly graces, that the ſame night Peter denyed, and the reſt forſooke the LORD. But when hee aroſe from the dead, and when hee ſent downe the holy Ghoſt, then they were exceedingly ſtrengthned in the faith; many children are baptiſed, who receive not inward regeneration and repentance, untill that afterward God convert them by his word.

Qu. 30. Should not the Sacraments be holily and reverently uſed? Anſ. 1. They are profained, when Gods worſhip is determinatly fixed to them, as if they were idols. 2. They are reverently and holily uſed, when they are uſed as Chriſt commanded: That is, when by looking upon the bread broken, and the wine poured out, we take occaſion to remember the LORDS death when his body was wounded, and his bloud ſhed: when we take and eat the elements, then we by faith ſhould believe and apprehend, that theſe ſufferings were for our ſins, to purchaſe unto us life eternall.

Qu. 31. The Sacrament is an excitative mids of adoration: Ergo may I not kneele towards it. Anſ.

So are all the benefites and mercies of God: Ergo we have as good reaſon to kneel towards all his benefites.

Qu. 32. Wee worſhip before the Sacrament, but we give no worſhip unto the Sacrament. Anſ.

When we worſhip God more reſpectively then before any other thing, by kneeling before the ſacrament, it is done unto the ſacrament, becauſe we worſhip God at the ſacrament, for the religious reſpect we have to it, which if it were taken away, we would not adore before it, more then any other thing: This outward worſhip is relative idolatrie outwardly, the reverent reſpect is inward relative idolatrie. 2. To worſhip a thing, and to worſhip before a thing determinatly, are both eſteemed one thing: Matthew ſaith, chap. 4. that Satan bad Chriſt worſhip him: and Luke ſaith in the Greeke language, If thou wilt worſhip before mee.

Qu. 33. May not I kneel towards the Sacrament, as I uncover my head at the hearing of the word read?

Anſ. The uncovering of the head is a ſign of common reverence given both to God, to men of a honourable, and alſo a lower eſtate: kneeling is not ſo, it is moſt proper unto God himſelf, who is above all dignitie, and therefore it is more dangerous. This geſture diſcernes the Majeſtie of God from all creatures; and therefore Paul ſaid (Phil. 2.10) At the name of Jeſus ſhall every knee bow: for God bath given him a name above every name, verſ. 9. No name is above every name, but the name of him that is God, The Father gave unto Ieſus the name of God: That is, declared him to be as truely God as he is man, after that he aroſe and aſcended unto glory.

2. When I uncover my head, I direct not that geſture towards any ſenſible object more determinatly then towards other objects, therefore it is done to God himſelf immediatly. Qu. 34.

Should we ſit Jack-fellow like with Chriſt at the Lords table?

Anſ. His divine nature is alike preſent every where, his humane nature ſitteth in heaven at the right hand of God his ſpirituall preſence is in the hearts of the Elect, and ſitteth at no Table: Therefore we ſit not Jack fellow-like with him; we are not every where, nor in heaven, nor in a particular manner in the hearts of the Elect, working by the holy Spirit. 2. The Apoſtles ſate with him at Table, but that ſitting made them not equall, nor matches unto him; no more then did the eating, drinking, and converſing with him: the Elect ſhall be with him in heaven, albeit they be not matches with him Qu. 35.

In 1 King, verſ. 54. It is ſaid, when Salomon ended his prayer unto the Lord, be aroſe from before the altar of the Lord, from kneeling on his knees, and ſtreaching out of his hands to heaven, &c. Ergo wee may kneele before the elements when wee adore GOD. Anſ. 1.

The Text ſhoweth not whether his face or back was towards the altar, albeit he worſhipped before it.

2. Yet the altar was before his face becauſe his face ſhould have beene directed determinatly towards the mercy ſeat, where the Lord ordinarly dwelt and appeared: The altar was only a mids and outward object ſtanding between his face, and the mercy ſeat, GOD had two ſorts of glorious preſence, one of leſſe glory, where he perſonally, typically, and ordinarly appeared between the cherubins, upon the mercy ſeat, which is called Gods footſtoole, towards the which the kirk in the Old Teſtament was commanded to worſhip GOD Pſal. 99. verſ. 5. Towards this preſence Salomon did kneele, and turne his face, becauſe GOD perſonally appeared there. The ſecond ſort of glorious preſence was, and is of ſuperexellent glory in heaven, where God dwelleth among his Angels and Sancts, and where now Chriſt in his manheed ſitteth at the right hand of God, unto this preſence Salomon ſtreached forth his hands. 3. There are three ſorts of midſes or outward objects before men when they worſhip God: a mids of indifferencie; a mids of neceſſitie, a determinat religious mids of adoration. They are called midſes, becauſe they are placed between the worſhiper and the object that is worſhiped. They are called objects, becauſe they are before our face and ſenſes when we worſhip God. 1. The mids of indifferency is, when we make no difference of one thing more then an other to be before our faces, when we adore God, as we look towards a wall or a door, or a window, a hill or a rock, &c. not fixing our adoring geſture to one of them more determinatly then to another, and that becauſe God whom we worſhip is every where, as really in his eſſence as in any Sacrament or Divine ordinance.

2. The mids of neceſſity, is ſuch a mids, as we can not eſchew to be before our faces, for it is in a right line between us and him whom we adore. So when Salomons face was directed determinatly towards the ark and mercy ſeat, where God dwelt typically between the cherubims: (1 Sam. 4.4. and 2 Sam. 6.2.) Then the braſen altar, the altar of incenſe, the vaile of the temple, &c. were ſituat between his face, and the mercy ſeat; & of neceſſity they were midſes and objects before his face, he could eſchew them. 3. The determinate religious mids of adoration, is that mids whereunto men determinatly, and of ſet purpoſe direct their adoring geſtures, whither any other mids go between them or not, and that becauſe God determinatly and immediatly appeared in this mids. It was that mids of neceſſity which was neereſt unto Gods perſonall manifeſted preſence, men did adore towards it, not for it ſelf, but for the perſonall apparition of God in it, ſuch were the ark and mercy ſeat, and the temple, albeit it was burnt in the time of the captivity. Daniel worſhipped towards it when the ark and mercy ſeat were not in it: If theſe things were now extant, it were groſſe idolatry to adore determinatly towards them, becauſe the perſonall preſence of God forſaid is not in them. It is now perſonally united to the manhead of Chriſt in heaven towards the which all knees ſhould bow, albeit the elements and heavenly orbes be between him and us, as midles of neceſſity, his manhead is the outward determinate object of adoration: when he appeared like fire in the buſh unto Moſes, and like a man unto Abraham, theſe appearances or formes were midſes of neceſſity neereſt unto himſelf, and they were determinate religious midles of adoration, becauſe they were neereſt unto his determinate preſence, ſo that he appeared in them and by them, yet he did not ſubſiſt by them. A man appeareth in his garment, & by his garment, but he ſubſiſteth by his naturall body, which is of the ſame perſon with the ſoul, ſo Chriſt determinatly ſubſiſteth by his humanity which is of the ſame perſon with his Divinity, when he became man, his manhead only became the determinate ordinary outward object of religious adoration, The vail of his fleſh is a a i •• between his Godhead and us, but not between his perſon and us, for it is of the ſame perſon with God, man viſible, & God inviſible are both one perſon. 4. God was united to the ark by a locall and perſonall manifeſted preſence, but not by the union of a perſonall ſubſiſtence, he did not ſubſiſt by the ark, becauſe it was nothing of his perſon, he was united to the voice that ſpake above the mercy ſeat, by a locall and perſonall preſence and alſo by organicall application he ſpake in the ark, but not by the ark, but he ſpake both in and by the ſounding voice or air: he was united to the fire in the buſh, and to the humaine form that ſpake unto Abraham, by a perſonall preſence, & by a double organicall application, for he was ſeene by the fire and by the humaine body, and was heard ſpeaking by a voice in the fire, and in the humaine body: But when he became man, and appeared in the humaine nature, which conſiſted o a ſoul and a body, he was united unto that nature by a perſonall union, (which included all the unions forſaid in it) becauſe he did determinatly ſubſiſt by that nature, and in it. H hath a twofold •• iſtence, one infinit, which is in and by in Divinity, an other fa i e and determinate, which is in his humanitie, and by it he did determinatly ſubſiſt in the form wherein he appeared in the old Teſtamēt, but he did not ſubſiſt by them, albeit he appeared by them; but in the New Teſtament he both determinatly ſubſiſteth in the humanity, 〈◊〉 by it, and alſo he appeareth and is ſeene unto men by it. 〈◊〉 his determinate preſence whereby he appeared perſonally, men ſhould have directed determinatly their adoring geſtures. To his infinit •• iſtence and preſence, men ſhould direct their geſtures to all places alike indifferently. Then it was idolatry to make the golden calfes determinate religious midſes of adoration, It ſhould have bene idolatrie to make any ſacrifice or ſacraments in the old and new Teſtament, ſuch midſes for God did never perſonally appear, nordwell in them determinatly.

Qu. 36. Men are now more learned then they were in the primitive Kirk, therefore their traditions ſhould be obeyed.

Anſ. Are they more learned then Gods ſpirit who immediatly taught the primitive kirk. 2. The devils are more learned then men are now, & heretiks, ſhould they therefore be obeyed. 3. Men now have more meanes of learning, but they are more doted then the infancy of the Jewiſh kirk, who were cō tent of the rites that were commanded of God, but now men without warrand of God dote both upon Jewiſh and heathen rites. 4. If they be more learned, they have leſſe need of the rudiments of this world, which were fitter for the unlearned.

Qu. 37. We can not caſt away all rites, no religion conſisteth without rites?

Anſ. . Chriſt and his Apoſtles were religious above all men, without wil-worſhip and idolatrous rites.

Qu. 38. If we eſchew to do all things that idolaters and Pagans de, we cannot live nor worſhip God at all?

Anſ. 1. We need not eſchew things wherein they are like true profeſſors, but the things that make us conforme to idolaters and pagans. Qu. 39.

Why do you who kneele not to the Sacraments depart from our communions? Are we not all under one Head Chriſt, though we have a blemiſh? A brunt and wounded finger is a member of that body which hath whole members, ſhould the whole members be cut off from the ſore? ſhould you excommunicate your ſelves from us?

Anſ. 1. A man cutteth not the whole fingers from the ſore, •• beit he neither burn nor wou d his whole fingers, that they may be conforme to the ſore; ſo we excommunicate not our ſelves from you, though we hurt not our conſciences with your blemiſh, for we hear the ſame word, and are baptized with you, and we converſe together. 2. If a ſore member refuſe to be healed, it rather excommunicats it ſelf from the whole, ſo you refuſe ſpirituall health, &c. 3. Wee ſeparate our ſelves not from you, but from your idolatrous blemiſh, for we ſhould not countenance ſuch contempt of God, then heale your ſore, and we ſhall communicate with you. 4. We communicate with the whole kirk of God, if we take the ſacraments publictly with any members thereof. 5. All the pari hes in the earth are not excommunicate every one from another, though they communicat not all in one aſſembly.

Qu. 40. There is a double danger: If I preach not the Ghoſpell, God will puniſh me: If I preach the Ghoſpell, I muſt admit idolatrous rites: and wo is me if I preach not the Ghospell, 1 Cor. 9.16.

Anſ. If thou preach admitting idolatrous rites and ceremonies, God will puniſh thee: If thou preach, and do not admit them, man will puni h thee; take now thy chooſe. 2. If man puniſh thee, depoſing thee from thy place, for not admitting theſe rites, this hindereth thee not to preach; for by ſuffering thou preaches more effectually, then when thou did proclame GODS word in a publict place: all the power in the world can not hinder faithfull preachers to preach, either by publict ſpeaking, or by a holy life, or by ſuffering for Chriſts honour. Romanus the martyr, in the dayes of Galerius the Emperor, when Aſclepiades the tyran was ſent from the Emperour to perſecute him, after he had cauſed his body to be ſore wounded in many parts, Romanus ſtill confeſſed Chriſt: therefore Aſclepiades cauſed the tormentor to ſmite him on the mouth. Then Romanus ſaid, I thank thee, for thou haſt opened many mouths to me, he eſteemed every wound a mouth, whereby hee confeſſed and preached Chriſt.

Qu. 41. Is it not better that I yeelde to ſame abuſes, rather then to leave my place, and then a woulfe or a theefe ſhall enter in my place?

Anſ. It is better that a wolf or a thief ſhall enter into thy place, then that thou remaining in the place ſhall turne into a wolf or thief, by yeelding to theſe abuſes, &c.

42. What outward meanes are best to be uſed for conſerving the knowledge, and practiſe of true religion among men, that they be not ſuddenly turned into apoſtaſie, by every winde of corrupt doctrine?

Anſ. 1. If Paſtors and Preachers would preach, and continually catechize the people in the orthodoxe points of religion, and at meetings cauſe ſome of themſelves catechize one another, and help them with their own queſtions, and cauſe ſome of them ſay a conceived prayer, or a ſet forme as they may beſt have it. This ſhall cauſe them make conſcience of praying to God at home, & in the fields, albeit they could ſay no more but the Lords prayer upon their knees. 2. If Paſtors with the Magiſtrats and Elders cauſe maſters of families catechize their domeſtiks, and the domeſtiks to catechize one another, and every one rehearſe a prayer their time about.

3. If ſchoolmaſters would do the like with their diſciples in catechizing and prayer, and if after the maſter hath ſaid his prayer, then one of the diſciples their day about ſay a prayer, and if any diſciples come into the ſchoole after the time of prayer, let him pray privatly in a quiet place, before he enter to his ſtudies, and let them do the like if they muſt go home before the evening prayers men of a good conſcience will finde many wayes to make their diſciples to be alſo Chriſt diſciples.

Some of the groſſeſt things are omitted in this book untill the people be confirmed in the errors thereof, and ther they •• all receive the compleat maſſe book, or bible of the whore: Theſe locuſts deale ſo ſubtilly, that they draw me unto their kingdome unawars, that they ſhall be citizens o ſpirituall babylon, before they know themſelves to have departed from Gods truth, and from the ſanctuary of Sion. If the iniquity of the falſe kirk had not beene covered with the ſhew of wiſedome, wil-worſhip and humility, (Coloſſ. 2.23.) Then Paul had never called it The miſtery of iniquity: for the antichriſtian vultures do pull out the eyes of heavenly knowledge of Gods word, from people, that they can not diſcerne error from truth, and that they can not ſee to ſave their ſouls from hell, their bodies from perſecution and their eſtates from ſpoliation.

The lawfulneſſe of renewing the Covenant with God and of the Confeſſion of the Faith, practiſed by the Kirk of Scotland, ANNO 1638. and anſwers to ſome ſcruples.

FOR our ſubſcription, and our renewing of the Confeſſion of Faith, we are well warranted: for if we look to God, we have his Commandment, MATH. 11. Come unto me all ye that are wearie, and heavie loaden, and I ſhall caſe you, take my yoak on you, and learn of me, &c. we are now burdeined not only with our perſonall ſins and infirmities, but alſo with the heavie yoak of antichristian traditions and errors, the leaſt of theſe is too heavy a burden for preſſing down our conſciences. If we look to the Godly in old, we have their approven practiſe, In the Old Teſtament GODS kirk fell oftimes into idolatrie, and therefore then they renewed their covenant by repentance, and GOD delivered them: If we look to the kirk, we have the authority of her aſſemblies; if to the authoritie, we have the declaration both of King and Counſel, in the acts of Counſell: if to our progenitors we have the laudible example of our King, and his familie; of Cou ſeders, and of the whole members of the College of Justice, of his Majeſtie ſubjects of all degrees from the highſt to the loweſt of the which kingdome; if to the preſcription and cuſtome, we fa de it i perpetuall and recent obſervation unto this day. If we look to the Prelats, the authors and urgers of the preſent novations, we finde that they themſelves have ſubſcribed the ſame Confeſſion before, but now they have laboured to involve us in the ſame guiltineſſe with themſelves; and Our Subſcription at the time is the moſt innocent, moſt worthy, and moſt powerfu meane to confirm Our ſelves and to stop O r ad ••• ſar •• their preſumptions, that they no more here ſter attempt •• like amongſt us, and ſo far as the ſecret intention of the 〈◊〉 of man may be ſeene, Our proceedings to this time, the tenor that which We do now ſubſcribe, and OUr whole deportment and carriage We make manifeſt to all who are not poſſeſt with prejudice againſt us, that We meane nothing but the maintenance of the reformed Religion, to the glory of GOD, the honour of Our King, and the happineſſe of Our kingdome, for now and for afterward. The firſt Objection.

That it is the making of a band againſt the Act of Parliament, Anno 1585. Anſwer 1.

That naturaliſts know the parts of the world, must ſometimes forget themſelves, and paſſe their particular bounds for the preſervation of the whole: As in naturalibus individua operantur ac aguntur contra naturam ſuam particularem, ad conſervationem naturae univerſalis, nam aſcendit grave, & deſcendit leve, ne detur vacuum: Item manet grave in ſuperiori, leve in inferiori loco, ad evitandum vacuum. A flaggon full of water, if the narrow mouth of it being open, ſhall be holden ſtreight downward to the earth, the water will remaine still, having the lighter air under it. A kan which watereth herbs, having many holes in the bottome, if it be filled with water, and if thou hold thy thumb upon the narrow mouth of it the water will not run out at the holes of the bottome; but if thou uncover the mouth of it, the water ſhall rin out. A pipe of lead that convoyeth water from one place to another, if the middle part of the pipe aſcend, the water will aſcend in it, providing that the aſcending part of the pipe go foreward unto a diſcenſion, which ſhall in the end bee lower •• en where the pipe began to aſcend; in which deſcenſion when the water beginneth to deſcend, the lighter air ſhall deſ ••• before it. So in morall obſervations politicks juſtly plead 〈◊〉 the ſafetie of the people is the ſoveraigne law. It is law •• ll; yea; neceſſarie to paſſe by one legality or formality of the law, for the preſervation of the whole lawes of the kingdome, ſeing every particular law muſt abide the exception of Salvo jure cujuſlibet, & of the fundamentall law of all lawes; which is, Salus reipublice, ſuprema lex eſto. If a Gangrene hath conſumed a finger or a toe, the chirurgian cutteth of the member, leaſt the diſeaſe ſpread unto the reſt of the body: If the patient be bleeding with great danger, the chirurgian cutteth a veine in another place, for avoiding the danger. If a houſe be burning, ſervants will leave their maſters ſervice, to quench the fire, leaſt their maſters houſe, and the whole city be burnt, and men will caſt down the tback, and covering of the houſes beſide, leaſt the fire come upon them, and thereby finde a paſſage unto the rest of the city. In all theſe there ſome tranſgreſſion of a civill law, but they agree with the fundamentall law, in the preſervation of men, or of the city. So in matters of religion Chriſtians can not but acknowledge that Queene Eſther did better in coming to the king, which was not according to the law, then if according to the law of the kingdome ſhe had deſtroyed her ſelf, and her fathers houſe, with the hazard and deſtruction of Gods people. If ſhe had not come to the king, it had beene very hurtfull unto Gods kirk. If King David, ſo faithfull a ſervant of God, and ruler of Gods people, had periſhed for hunger; therefore to keep him from this evill, the Prieſt gave unto him of the ſhew-bread to eat, which according to Gods own law (Levit. 24.9. Matth. 12.4) was lawfull to none to eat but the Prieſts, then ſalus Eccleſiae canon eſto. To this effect the people would not ſuffer king Saul to kill Ionathan when he had eaten of the honey, when Saul band the people with an oath, not to eat untill the evening: This was no treaſon when they hindered the king 〈◊〉 ſecute his raſh intenſion, but it was his honour and glory 〈◊〉 preſerve his children alive, It is reported, that King Iames the 6. in a treatiſe anent the powder treaſon, ſaid, Pro aris, & focis, & patre patriae, &c. That is, when the religion the Common-wealth, and the King are in danger, men ſhould not bee ſilent, but the whole estates and members of the kingdome, as one man, ſhould ariſe for the ſafetie of any of the three. Hath not the body of this kingdome good reaſon to ariſe, when all the three are in danger at this time? 2. It is a mistaking to think that this is a new band againſt law, ſince it is nothing but the renewing of the Confeſſion of Faith, warranted by the command and example of King Iames, and by the acts of Counſell, and Aſſembly: and if it were a new band, yet it is lawfull and agreeable to the fundamentall law foreſaid, in reſpect that both King, countrie and religion were compaſſed either with ſpirituall dangers, or with both ſpirituall and bodily dangers, through the tyrannie of the antichriſtian prelats.

3. It is not a privat league or band of any degree of ſubjects among themſelves, but a publict Covenant made of the collective body, even the eſtates of the kingdome, as well collective as repreſentative, with God, and for God and the King.

4. It can not fall under the cenſure of ſedition (quae eſt ſeorſim itio à republica, eccleſia, à lege, rege, & grege) nor of troubling the peace of the kingdome, mentioned in the act of Parliament, ſince it is for the maintenance of religion, the Kings authoritie, and the preſervation of the lawes, liberties, & peace of the kingdome, againſt all trouble and ſedition, a duetie whereunto all his Majesties ſubjects are bound by the law of God and man to concurre: and they who are enemies thereunto, are enemies to the peace of the kingdome, and ſeditious.

e 2. Objection, Is from the Act of Pearths aſſem •• y, commanding the practiſe of theſe novations in the worſhip of God, which by this Subſcription we oblege us to forbear. Anſ. 1. The concluſions of theſe meetings can not have the authoritie of a generall aſſemblie with us, except we by ſeeking precepts of that kinde for theſe novations had inclined unto the ſame: and becauſe it was unlawfully conſtitute both in the moderator and other members thereof, (The moderator was an uſurping archbiſhop, the members were other uſurping biſhops, the conſtant moderators of presbyteries of the biſhops own making, and one of every presbyterie with the moderator, as the biſhops commanded, by writing unto the presbyteries) and becauſe the proceedings and carriage thereof were craftie and violent: and although the prelats pretend the authoritie thereof againſt others for conſcience, yet themſelves have forborn the practiſe of ſome of theſe novations untill this time, why then may we not forbear the practiſe of the rest, ſince the collective kirk or greateſt part of the kirks in the kingdome did never acknowledge them for the conſtitution of an aſſembly. 2. The reaſon of the appointing of kneeling, by way of contraries infers now the forebearing of kneeling, For kneeling was concluded, becauſe (as they alleadged) the memorie of ſuperſtition was paſt. It ſhould therefore now be foreborn, becauſe the memorie of ſuperstition is revived and fragrant: They who practiſe kneeling, do keep the letter of the Act foreſaid, but they who forebear it, do keep the life and reaſon of the Act. That is, They will uſe no geſtures in Gods worſhip which may ſtrengthen ſuperſtition. 3. The Act was concluded, not by way of precept, as if it did ordeine kneeling, but by way of counſell ſ ying. The aſſemblie thi ks it good, &c. which was profeſſed by the prelate themſelves, and promiſes given, that no man ſhould be conſtrained, end therefore no cenſure 〈◊〉 pointed for the contraviners. 4. The manner of practi hath never beene particularly determined, which hath made ſo many diſordered formes of obſervation in this land, hath multiplied ſcandals made the worſhip of GOD ridicolous, and therefore it may be a ſufficient ground for our forebearance.

5. The prelats profeſſe themſelves to be leaders and good examples unto others in all kinde of good order: how many acts of the lawfull generall aſſemblies have they dayly violat and broken? How can they then accuſe us, for rejecting their unlawfull acts, and craftie concluſions of their unlawfull aſſemblies.

The 3. Objection, Is from the Act of Parliament, ratifying the foreſaid novations. Anſ. 1. Ratification was not deſired by the aſſemblie: if the greater part had looked for ratification in Parliament, they had never given their conſent in the aſſemblie. 2. A ſupplication was orderly preſented before the Parlaiment, in the name of the Miniſters, againſt theſe novations, and the ſupplication being ſuppreſſed, proteſtation was made in due time and place, according to the order of law. 3. The greatest promiſes that could be deviſed was made by his Majeſties Commiſſioners, that the articles ſhould never be preſſed, nor penaltie ſhould be affixed; and that no further conformitie in ceremonies with England ſhould be urged hereafter. 4. The Act of Parliament, although it hath the nature of a law, and therefore hath authoritie over all the ſubjects is nothing but a meer ratification, and can not alter the nature of the act of the aſſembly, to turn a counſell into a precept; neither a precept into a counſell, for that were rather to make a law in matters of religion, then to ratifie the act of the kirk the act of the aſſembly ordeined kneeling by way of counſell, Therefore the act of Parliament when it ratifieth the act •• ſſembly, it muſt onely ratifie it to bee but a counſell.

5. It is repugnant to the fundamentall lawes of the kingdome, to fine, cōfine, or puniſh the ſubjects with any pain which is not expreſſed in the common law; ſuppoſing it to be inacted by their own conſent in parliament. The ſubſcribers, who are the greater part of the leidges, do deny preceptive power to the act, and will concurre by all meanes lawfull to keep themſelves and others free of all cenſures for matters of that kinde, till they obteine a Parliament & free aſſembly, like as they have already diſclamed the prelats & proteſted againſt the high commiſſion

The 4. objection, is from the oath that ſome Miniſters have made at their entry, unto which the ſubſcription ſeemes to be contrarie. Anſ. So many as perceive the oath given at their entry to be unlawfull, whither in reſpect of the unlawfulneſſe of the thing which they have ſworne, to practiſe; or in reſpect of the obligation of the oath tying them to practiſe, can pretend no ſcruple for their forbearance in time coming 2. Let every one conſider with himſelf whither it was a diſpencing with himſelf in the darkneſſe, or ſcruple in his conſcience, that he had at his entry in the Miniſtrie, or an full perſwaſion of the lawfulneſſe of the things themſelves, that made him to give his oath: Every conſcientious man would have beene glad of a free entrie without any oath of this kinde.

3. In the covenant there is nothing ſpoken of Pearths articles in themſelves, or of any perpetuall forbearance of the practiſe of them, but only of the forbearance for a time, viz. untill a generall aſſembly. 4. No prelate will ſay that he required, nor miniſter, that he hath given an oath of another kinde, then that which is agreable to the acts of aſſemblie, and of Parlament; and therefore the obſervation thereof muſt be free & voluntary as unto a counſell; and not neceſſary, as unto precept.

5. The reviving of ſuperſtition is a reaſon no leſſe for •• for forbearance of the practiſe of the thing ſworn, then the pretended removing of ſuperſtition, which was forcible for the practiſe it ſelf, for the freedome from ſuperstition, and the removing thereof was the ground of the act, and thereafter of the oath required. Becauſe I promiſed to hold the portes open while the enemy is a far of, ſhall I be bound to hold them open and not rather to ſhute them, when the enmy is come neer unto the door, and beginenth to enter in. 6. All thought the matters were indifferent (yet in caſe of ſcandall, which is palbable) they being introdictory to Poperie, forbearance is a neceſſary duety, neither is it to be thought that any man was ſo unadviſed as to ſweare a perpetuall practiſe, whatſoever ſhould be the conſequence: For even the ceremoniall law, which God himſelf ordeined was aboliſhed, when it became unprofitable. 7. The prelates are now turned Popiſh, and liberty from their yoke being offered they deſerve to die in ſervitude who refuſe the offer.

8. The oath to be taken of the Miniſters at their entrie is expreſſed in the act of Parliament: The prelates for exacting an oath without warrand of law, and the Miniſters who ſubject themſelves to this epiſcopall tyrannie, are both cenſurable by the law, and the things themſelves are unlawfull which were ſworn, and therefore they are the more cenſurable. 9. No Miniſter hath ſworn obedience to Pearths articles, but they have already forborn, and are like to forbear all the dayes of their life the practiſe of ſome of them (as of confirmation, &c.) without any ſuſpicion of perjury: for how can the Miniſters be further bound then the prelates, the authors and urgers of the oath, why may not we alſo forbeare the practiſe of the reſt?

Qu. May not ſubjects make a religious ſolemne covenant with God, with the approbatiō of their civile rulers, albeit neither the ſubjects themſelves, nor their progenitors have made ſuch a covenant before?

Anſ. May not the children of a great man, without the libertie and conſent of his chamberlane make a ſolemn covenant, and promiſe of loyall ſervice and obedience to their loving father 〈◊〉 Lord? All governors, kings, and princes are GODS cha •• rlanes, the e ect are Gods children by creation and regeneration, they may and ſhould offer ſervice and obedience to their Lord and heavenly Father, though all the world be againſt it: Chriſtian magiſtrats, if they be well informed, will be the firſt practiſers thereof, and cauſe their ſubjects do the like. 2. Joſeph of Arimathea ſought libertie of Pilate, to burie the body of Jeſus, but hee ſought not libertie to believe in Chriſt, and turn a Chriſtian. Moſes ſought libertie, and did ſupplicat Pharao, to let the Iſraelits go out of Egypt, but Pharao re ected it, & contemned the meſſag , GOD without ſupplication brought his people out with a high hand. 3. When Chriſt called his apoſtles, converted Zicheus, Marie Magdalene, and others, He bad them not ſeek libertie from any ruler. When the 3000 converts received baptiſme the ſeal of the covenant, Act 2 they ſought not libertie from Pilate nor Caeſar. Rulers are ordeined of GOD to take care that the people binde themſelves by the ſtricteſt bands that can be, to do ſuch loyall dueties unto GOD, and they ſhould not hinder the ſame.

4. Our Lord ſaid, Matth. 18.19. If two of you agree on earth, touching any thing that you ſhall ask, it ſhall be done for you: and where two or three are gathered together in my name, I am in the mids of them: ſhall two or three have greater libertie then many thouſands? Queſt.

May they make a Covenant of mutuall defence from the injuries of their enemies, if their rulers conſent notwith them.

Anſ. They are falſe Chriſtians, if they be not united God by faith, and among themſelves by mutuall love. The Lord ſaid, Iohn. 13. A new Commandment I give you that you love one an other, &c. They neither have Chriſtian love neither can any man know it, if it be not expreſſed in ſuch loving acts, and mutuall dueties, which men ſhould both ſwear and performe, for theſe dueties are the righteous judgements and commandments of God, The ſumme of Gods law is the love of God, and of our neighbours, which is practized in ſuch dueties. Pſal. 119.106. I have ſworne and will performe, that I will keep thy righteous judgement. Qu. Should not men obey their rulers in all things, either by doing or ſuffring, whether they cōmand good or evill? Anſ. Yes, if a more lawfull cannot be found how to eſchew their evill, then good lawes ſhould be obeyed actively, & evill lawes paſſively. But oftimes Chriſt lawfully fled away from his perſecutors, ſo did the Prophets and Apoſtles. Elias had a warrand from God to kill Baals Prophets, the people juſtly hindered King Saul to execute his raſh intention in killing Jonathan, we ſhould not reſiſt evill, in revenging our own particulars, for it is a robbing of Gods glory, who ſaith, Vengance is mine, I will repay. But when Gods glory and worſhip is tred under foot; then the zeale of Gods houſe ſhould conſume his ſervants, & cheefly when no Magiſtrat will continuance and aſſiſt Gods matters. Thus Ieſus did ſcourge the buyers and ſellers in the temple, Samuell killed king Agag. Phineas killed Zimri and Coſbi, Samſon ſlew the Philiſtims. Qu.

GOD ſaith honour thy father and mother, Ergo we ſhould obey them in all their precepts?

Anſ. The ſcribes and phariſees ſat not in the chair of Moſes, Gods Prophet, when they taught againſt his law: ſo magiſtrats are not in ſtation of parents, but of Gods enemies, when they cōmand things contradictory to his word; when men then obey them, they honour them not as parents, but as Gods enemies, and thereby they profeſſe themſelves to be the children of Gods enemies: when men diſſobey ſuch precepts, they honour their parents, becauſe when governors return again unto the true ſtation of parents, they will allow and command unlawfull precepts to be diſſobeyed: But if men ſuffer by unlawfull judges, they ſhould doe it patiently, becauſe Chriſt hath commanded it. Qu. Some orthodox fathers approved kneeling; and the ſervice book, Ergo we ſhould do ſo.

Anſ. Origene ſaid, the devils ſhould be ſaved: Tertullian and Hieronymus condemned ſecond marriages; Ambroſe condemned the children of the faithfull, who died unbaptized, ſhould we do ſo, becauſe they were orthodox fathers. 2. Sundrie councels ordeind kneeling to the ſacrament: but albeit all councels and fathers had ordeined it, ſeing it hath beene unto mens Soules oftimes deadly, evermore hurtfull, and never profitable, it ſhould bee aboliſhed. The like I ſay of this book.

3. Act. 15. the Apoſtles ordeined the Chriſtians of Antiochia to abſteine from meats offred to idols, from blood, and from things ſtrangled; ſhall we therefore be burdened with theſe things. Some legall rites were permitted to Chriſtians in the new Teſtament, untill they were better inſtructed, and then they would willingly forſake them: The ceremoniall law was not ſmothered down ſuddanly, but it evaniſhed by little & little, and ſo it was honourably buried. The ark and mercy ſeat, and the Urim and Thumim were aboliſhed, before the birth of the Meſſias, for they were not in the ſecond temple.

FINIS.
Anſwers to the cenſures of ſome, in certaine particulars of this book.

SOme alleadge that the anſweres of the queſtion 33. diſſwade men to kneele unto Kings and Monarchs, becauſe it is ſaid there that kneeling is moſt proper unto God, and that by kneeling God is diſcerned from all creatures.

Anſ. Kneeling and all kinds of honour with their geſtures are moſt proper unto God, becauſe he is God. Civile adoration and the geſtures thereof is a honour that ſecondarly belongeth unto men, becauſe they are inferiour unto God 2. God is diſcerned from all creatures by kneeling, either by itſelf alone or conjunct •• e with other geſtures. 1. When ſome admit other ſorts of bowing and adoration, but they leave kneeling unto God only. 2. When ſome admit kneeling with one knee, leaving unto God kneeling with both the knees. 3. When ſome kneele unto men with their knees cloathed and covered, but unto God with naked and bare knees. 4. When ſome with their kneeling unto God conjuctlie hold their faces and hands unto heaven, thereby acknowledgeing his glory, or with Elias, holding their faces on the earth acknowledging their owne unworthineſſe. 5.

When ſome kneeling unto men, doe but touch the earth, and ſuddainly they riſe up againe, but they continue a long time kneeling unto God at prayer and thankſgiving. 6. When ſome kneele unto men only 〈◊〉 they ſeeke a great benefite or deliverance, but unto God alwayes in their dayly worſhip. All geſtures of civile adoration are more tollerable, f greater expreſſions of reverence & humility be given unto God. This reaſon is good: Kings and Monarchs are of greater dignity, and place then other men, therefore they ſhould have more civile honour. This reaſ n is alſo good, for Gods honour who is of greater digni y then all creatures, And albeith n ne can expreſſe the greatneſſe of the inward and outward honour that is due unto God, ſhall he therefore not differ in outward adoration above all others?

The queſtion 29. ſpeaketh of bowing towards he earth, It includes in it kneel ng, which is a k nde of bowing, Then God is diſcerned from all creatures by kneel ng, albeit men kneele unto kings & Monarchs; &c. But neither religiouſly nor civily ſhould men keele unto the Sacrament; for it is neither God nor a fellow citizen with men. If is were lawful to adore any creature religiouſly, the pooreſt Chriſtian is more worthie both of religious and civile adoration then any ſacrament. 1. Becauſe the ſacrament is ordeined for Chriſtians, but not Chriſtians for the Sacrament.

2. Chriſtians are members of Chriſt, ſo are no Sacraments. 3. Chriſt died for them, but for no Sacrament. 4. They are livelie temples of the Holy Ghoſt, ſo are no Sacraments.

Anſweres to the cenſures of the queſtion 35.

SOme ſay that the writer defendeth that Chriſt hath two perſon, becauſe he ſpeaketh of a twofold ſubſiſtence to be in his natures.

Anſ. Alſtedii metaphyſicae pars. 1. cap. 3. Exiſt •••• eſt nobilior vel ignobilior nobilior dicitur ſubſiſtentia, à quares denominatur ſubſiſtens. Eſtque vel ſuppoſitum vel perſona. Suppoſitum eſt quodlibet individuum per ſe ſubſiſtens, perſona eſt ſubſiſtens intelligens. Exiſtentia ignobilior dicitur inexiſtentia. Regula. 7.

Suppoſitum latiùs patet quàm perſona.

Suppoſitum eſt res per ſe ſubſiſtens, id eſt, non exiſtens in alio per modum inbaeſionis. Perſona inſuper eſt aliquod intelligens. Sic lapis in lapicidina aicitur ſupppoſitum, & non perſona. Paulus eſt & ſuppoſitum & perſona. Subſiſtere hic non accipitur late pro eo quod habet verum eſſe & non apparens; neque pro eo quod alicui ſubſtat ſed strictè pro eo quod eſt non ineſſe in ſubjecto per modum inhaeſionis, neque ineſſe in toto per modum partis. Schola facit duplex ſubſiſtere, viz. 1. Negativum, quod non eſt in alio ut accidens in Subjecto, quo ſenſit humana Chriſti natura dicitur ſubſistere in verbo ſeu perſona divina. 2. Poſitivum quod ita per ſe existit ut ab alio non pendeat, hoc modo non ſubſiſtit, niſi perſona ſeu hypoſtaſis.

Theſe ſhow that the ſchoolemen admited a twofold ſubſiſtence in the perſon of Chriſt. The writer of this book hath this diviſion, for in the perſon of Chriſt his humane nature hath a negative, his Divine nature a poſitive ſubſiſtence; for his humane nature ſubſiſteth not in his perſon, as accidents inherent in a ſubject, but ſo it dependeth upon his perſon, that from his firſt conception he was aſſumed into the perſonall union. If he had ever any being without this union, he had beene a perſon by himſelf, Becauſe he hath underſtanding: But his manhead had never ſuch a being, and ſo it was never a perſon; His Divinitie had never ſuch dependence: but before this union he was the ſecond perſon of the Trinitie, without all beginning. This union was ſignified by binding the ſacrifice to the hornes of the altar. Chriſt, GOD and man, is the Prieſt, his Divinitie the altar, his humanitie the ſacrifice; the perſonall union is the binding of the ſacrifice to the altar: When the ſacrifice was killed and brunt, the aſhes fell down through the grate of the altar, and remained ſtill within it: when Chriſt was killed, his dead body in the grave, and His Soule in paradiſe, remained ſtill united unto the altar of his Divinitie; Death ſeperated his ſoule from his body, but could not break the perſonall union. By vertue of this union he did caſt out devils by the finger of GOD, healed the ſick, raiſed the dead, forgave ſinnes, he wrought miracles, and propheſied. Becauſe of this union he ſaid Before Abraham was I am; He ſaid to his Apoſtles: eho. I am with you into the end of the world. Becauſe of this union, Joh. ſaid chap. 1. The word was 〈◊〉 pleſh, & Thomas ſaid, Joh 20. My Lord and my God. This union is called hypoſtaticall that is the union of ſubſiſtence, becauſe his humane nature did never ſubſiſt, nor have being without it. That the writter uſed not the word ſubſiſtence in the ſtrict ſence for a perſon, but in the larger ſence for a true being, without accidentall inheſion, his own words immediatly preceeding do prove it: For he teſtified five times that Chriſt two natures were united into one perſon, viz. in the 〈◊〉 line of page 65. and in the 13. 17. 18. and 〈…〉 of the page 66. The like was never done by here •••• would they ſo often & ſo manifeſtly contradict themſelves in the ſame page, a Kingdome divided againſt it ſelf can not stand, no more can an hereſie ſtand againſt ſuch contradiction. If ſome witneſſes had teſtified againſt the writter, and as many for him, a charitable judge ſhould incline to the beſt cenſure, rather abſolving then condemning him, much more when five witneſſes do clearely teſtifie for him, proclameing his innocency, and one only is brought againſt him, which taken in the right ſence is alſo for him, And the manner of the ſpeech importeth a perſonall union, for he ſaith not, They have, but he hath two ſubſiſtances. This word He cannot be meant of the GOD head alone nor of the manhead alone, for none of them alone hath two natures much leſſe two perſones. Then it is meaned of one who hath the two natures mentioned in the diviſion; viz. the perſon of Chriſt. Then albeit the word hypoſtaſis or ſubſiſtentia, 〈 in non-Latin alphabet 〉 , by an excellency, is oftimes taken for a perſon, becauſe it is the more noble ſubſiſtence, it followeth not therefore that every ſubſiſtence ſhall be called a perſon Becauſe Rome by an excellency is called urbs a town, Ovid. Sine me liber ibis in urbem; Shall therefore no other town be called urbis but Rome. The fathers ſpeaking of the Trinitie, becauſe ſome confuſedlie ſpake of the perſons in the Godhead, and of the Divine eſſence as of one thing: Therefore they ord ined that the word 〈 in non-Latin alphabet 〉 ſhould only be ſpoken of the eſſence of GOD, and the word 〈 in non-Latin alphabet 〉 ſhould be ſpoken of every perſon particularly: for the eſſence of GOD, is common to the Father, Son and holy Ghoſt, but the perſonall properties are different, and not common. This was decreed in a councell at Alexandria, about the year of GOD 363. But the Fathers never forbade the ſame words to be uſed in their other ſignifications, when occaſion is offred: Such 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 〈 in non-Latin alphabet 〉 ſignifieth riches or goods. The word 〈 in non-Latin alphabet 〉 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 n Divinis: voces enim homonymae pro ſubjecta materia acci 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 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 s well have a true ſenſe as a falſe, why was the falſe •• nſe fathered upon the words and not the true, ſeing here is not a word in the book that ſmels of the falſe •• nſe? Nevertheleſſe, the writter deſireth ſuch as ave the book to change the word ſubſiſtence into xiſtence, for ſubſiſtence in the generall ſenſe differ th not much from it, not as if the word ſubſiſtence ere not both ſound and orthodox in this place, But aſt this preſent cenſuring of the word, make anti hriſtians thinke that the word favoureth their bad urpoſes, & alſo leaſt the more ignorant be offended, s if the word ſignified nothing but a perſon.

Anſwere to the cenſure of the beginning of the ſecond treat ſe in pag. 70. That he te 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 th alled with idolatrie, and ••• 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.