CAP. I. Of Holinesse.

THere is a twofold holinesse: 1. Essentiall, Originall, and Primitive. 2. Accidentall and derivative.

Essentiall, Originall, and Primitive holinesse is the ho­linesse of God, or rather God himselfe. Holy, Holy, Holy. Whom wee call Primitive and Originall holinesse; because that all other holinesse is deri­ved from God. who is holy, in and of himselfe, yea holinesse it selfe.

[Page 2] Accidentall, derived or received holinesse is that holinesse which the Creature hath, who hath no holinesse, but from God; as the Moone hath no light but from the Sunne.

All the holinesse of the Creature is accidentall. For the Creature may either have or want holi­nesse, and yet still remaine the same entire crea­ture; as the Devill is now in substance the same Creature, which he was before his fall, and Saint Paul, after his conversion, the same person, which he was before: though his conditions be chan­ged.

Againe the holinesse of the creature is either Inherent or Relative.

Inherent holinesse is that wherewith the crea­ture is so endued, as that it makes his very nature and disposition holy, in voluntary conformity to the will of God; as in Lot, compared with the Sodomites, and Michael, with the Devill.

Of this holinesse no creature is capable, under or beneath the reasonable creature, which is man. For this holinesse is a voluntary conscious obedi­ence, and conformity to Gods will: according to the words of Saint Aug. Affectu tenenda san­ctitas, De diffin. Eccl. dogm. the meaning whereof is, that holinesse must be retained wittingly and willingly; and Origen telleth us, that qui verbo dei inservit, in sanctis se esse credat. i. He that conformeth himselfe to Hom. 42. in Levit. the Word of God, may assure himselfe that hee is of the number of holy men; Saint Paul conjoy­neth both these, when he saith, Yee have from the [Page 3] heart obeyed the forme of doctrine, which hath beene delivered unto you.

Relative holinesse is, when the Creature with­out any qualifying of his nature with inherent sanctitie, is to be esteemed holy, in relation to the holy use, whereto it is assigned. And in this sence times, places, oyle, bread and severall utensills, Cum divino cultui applicantur. i. when they bee Aq. 2 da. 2 de. q. 81. ar. 8. applyed to divine worship are holy.

Things are assigned to the worship of God, ei­ther immediately: as was the Tabernacle and the Temple, which are therefore holy, Exod. 31. 1. Psal. 5. 7. The time for Gods worship, Exod. 20. 11. Men made Priests, Exod. 28. 41. Beasts of­fered in sacifice, of the words sacrum facere: so the Oblation is a consecration, Levit. 8. 28. And the Altar on which it is layd, is holy or sanctified. Exod. 29. 44. These and the like are therefore holy, because they are for holy use, viz. for Gods worship, and that immediately, being of use in the very act thereof.

Other things belong to Gods worship, imme­diately: and therefore are holy in that sence and degree: and of this sort are those things which concerne the maintenance of the Priests, as their Tithes, Levit. 27. 30. and those fragments and shares of the Sacrifices alotted to be the Fee of the Priest, Levit. 2. 3. and the Citties with their suburbes, appointed for their habitation. All which though in regard of the Author of their consecration, are by God himselfe immediately [Page 4] made holy; yet in regard of their use, they are holy immediately, because they are for the use of those, who themselves were used in the holy act of Gods Worship.

But passing by all others of this kinde of holy things, I purpose to amplifie my selfe onely in the holy place, the house of God; or the place of Gods Worship, and the Service therein.

CAP. II. Of the Holy Place.

I Know not why I should not take it for granted, that there have beene from the beginning, certaine set places, spe­cially designed for Gods Worship, howsoever we reade not of any houses, temples, or such like Fabriques, wherein to Wor­ship God, before the dayes of Moses, who fra­med the Tabernacle by Gods direction: yet wee finde that there were Altars for this use, from the dayes of Noah, and we finde them fixed in their places, to the which devout forefathers repaired to Worship. And though Noahs Altar Gen. 9. be the first that we reade of, yet I make no doubt but that they had Altars before that time, even from the beginning. For we doe not finde, that any Altar set up either by Iacob, Gen. 33. or by Isaack Gen. 26. or by Abraham either Gen. 22. or [Page 5] cap. 13. or 12. Or that by Noah, were set up by any speciall Commandement from God. And therefore it is very probable, that the light of na­ture taught them, that the place where God is to be Worshipped, ought to be differenced from o­ther places: and that what they offered unto God, should be decently set forth and not either fluttishly or carelesly layd or throwne upon the bare ground, which nature teacheth to be too rude a fashion, of offering a present and there­fore, the very heathen (who had no direction, but from the light of nature) had their Altars for their sacrifices and Worship of their Gods. And when Iacob made his oblation Gen. 28. he powred his oyle, not upon the ground; but upon the toppe of the stone, which he had set up on end for that purpose, verse 18.

In the 35. of Gen. God doth give Iacob a Com­mandement concerning the building of an Altar at Bethel. But that doth not imply that Iacob knew not, by the light of nature, that oblations to God, ought to be layd on some pile, erected for that purpose, as appeareth by his former practise both at Bethel, Gen. 28. and at Shalem of Shechem to be his place of worship whilest he lived there Gen. 33. And therefore in Gen. 35. God doth not so much informe Iacob, that there must bee a place for divine worship, specially distinguished, as put Iacob in minde of his promise which he had made Gen. 28. concerning his Bethel or place of wor­ship, to be at Luz, according to his vow, and that [Page 6] now specially; when upon the scandall which his sonnes had given in the land, the country was growne too hot for him: whereupon, as it was needefull for him to remove his dwelling from among the enraged Sichemites; so also to have such a place for worship, where he might abide, with­out repayring to the Altar, which he had built at Shechem. And the commandes of God to Moses concerning Altars to be made, Exod. 20. & cap. 27. & 30. and Deut. 27. relate not so much to the Altars themselves, as the materials, whereof; the formes, wherein; and the uses, for which, they shall be made. For it had long, or rather ever beene the use to have an Altar to specifie the place of Gods worship, insomuch as Abraham retur­ning from Egypt, went to the place of the Altar which he had made at the first, and there he cal­led on the name of the Lord. And all this was long-before the Institution of the Leviticall Priesthood, and therefore before any Leviticall ceremony had any being, which sufficiently pro­veth, that neither an Altar, nor an oblation upon an Altar, nor the worship of God at an Altar, is any thing Levitical (though of use in the Leviticall worship) no more then many of our Churches are therefore Popish, because that either they are now, or heretofore have beene used by Pa­pists.

Vnto Moses God gave order to make a Taber­nacle, a building, or an house, whereat, and where­in, he would be worshipped. And such a building [Page 7] it was, as sorted with the condition of the people at that time: being rather a booth or tent, than an house. For as the people having then no setled abode, but being on their journey in the wilder­nesse had not then for their private harbour, any houses fastned and immove [...]ble on their founda­tions: but tents or boothes, which might be ta­ken up, carried along and pitched againe, as they should be occasioned: so also the Roome which they had for Gods worship was accordingly re­mooveable and portable. Yea and after their set­ling in the Land of Canaan, the Arke of God (though divers times removed from place to place) yet for a long time it remained in a tent, or under curtaines, 2 Sam. 7. 2.

This when holy David considered, he thought it unreasonable, that he (though a King, yet a man) should dwell in a better house, than any that God had for his owne worship: and thereupon resol­ved, to provide God of a more magnificent habi­tation or place of worship; but God would not have it of Davids building, who had beene a man 1 Chro. 28. 3. of warre, and shed much blood: Salomon therefore chosen thereto by God, undertooke and finished the worke, which continuing in glory the space of 400. yeares, to the 19. of the Raigne of King Nabuchadnozor, was burnt downe by the Cal­daeans, who also carryed away the people of Iudah Captives to Babylon, where when they had conti­nued the space of 70. yeares, they returned home, and builded a second house for Gods worship [Page 8] which with some magnificent alterations in the time of Herod the great, continued: the space of 490. yeares, unto the 7 [...]. yeare of the incarnati­on of our blessed Saviour.

After the assention of our Saviour into heaven (the Apostles and Disciples being dispersed on broad, and thereby the Gospell Preached over the world) men were begotten to the Church saith; and assembled themselves as they might in See Mead Churches. private houses, in woods, in dennes, and caves: yet so as, their meeting places were certaine and set a part from common use to the worship of God and Church edification: and though the ma­lice of the heathen was great, raising frequent and cruell persecutions against the Churches: yet they beganne betimes to builde Churches and as their number and meanes increased to enlarge, and a­dorne them: insomuch as in this Island Ioseph of Arimathca, having here preached the Gospell, builded a Church in the Isle of Avalon or Aveland in Somerset-shire, which afterwards, Devi Bishop of Saint Davids repaired: and lastly King Ivor. Converted to a Monastery.

Neither onely in this Island, but also all over the world, Churches became by degrees to bee builded, enlarged and adorned. And though of­ten the fury of persecutors demolished them: yet still as the Churches obtained any peace and favour, they repaired, enlarged and beautified their Churches: In which (as also in their former lesse conspicuous and sumptuous places of religi­ous [Page 9] meetings) they might neither buy nor sell, nor treate of worldly matters, nor eate and drinke, other than at holy Communions. So were the Tert. Apol. places of an holy esteeme Holy Places.

CAP. III. Of Consecration of Churches.

NEither are Churches therefore holy one­ly because they are applyed to holy uses: but they are first made holy, by speciall dedication and consecration, of which the learned Zanchius giveth this definition: Consecratio est, praemissis precibus cum gratiarum actione, templa ad In 4 precep [...]. c. 19. q. 2. solum divini cultus usum deputare, ordinare que ac benedicere; & incipere jam usurpare, i. Consecrati­on is with prayers and thankesgivings to depute and to ordaine, and blesse Temples, to the onely use of the worship of God; and accordingly to begin to put them in ure.

In which words we may consider three things. 1. The Alienation. 2. The Assignation. 3. The Solemnity of the Act.

1. The Alienation is when the ground where­on a Church is built, together with the Church or building it selfe, and so much ground about it as is intended for the Churchyard, being all yet but common ground and building; i. such as the owner may retaine in his owne hands and convert [Page 10] to what use he will, either publicke or private, is surrendred into the hands of the Bishop, to the end that it may be made holy unto God, whereby the right which the owner had therein, is quite determined; and the common use whereto it might have beene put, is for ever prevented and put by. As, when King David intended to build an Altar unto God, in the threshing floore of Araunah, he first buyeth it out of the right and possession of Araunah, that when the Altar is there built, hee may consecrate it unto God, and Araunah for ever be excluded, and debarred from any claime thereto.

2. The Assignation is the investing of Almigh­ty God, in the right and possession of that ground and building: For when the owner hath surren­dred it into the hands of the Bishop, and given livery and seizin thereof to the Bishop, so as now the Bishop is thereof fully possessed; yet is the Bi­shop herein but Gods Atturny, so seized and pos­sessed of this ground and building to Gods use; to the which he doth by speciall ceremony and solemnity assigne it. Whereupon it becommeth now the house and ground of God, and God him­selfe is thereof specially possessed. In the Old Testament we finde, that God, upon the perfor­mance of the Dedication, doth visibly shew him­selfe in possession; for when Moses (who Exod. 40. is commanded to Annoint and hallow the Taberna­cle and all that is therein) had verse 23. finished the whole worke, i. done all in manner and forme, as [Page 11] he had beene directed, then v. 34. A Cloud covered the tent of the Congregation, and the glory of the Lord filled the Tabernacle. So also 1. King 8. when the Temple being finished, all things had beene set in their order therein, and bountifull Sacrifices offered verse 5. and that the Priests were come out of the holy place, verse 10. The place being now resigned and prepared for God, to take his possession: then the Cloud filled the house of the Lord, verse 10. And the glory of the Lord filled the house of the Lord.

3. Solemnitie did also ever accompany this worke; Iacob erecting his Altar, Gen. 28. first ac­knowledgeth the place to be none other than the house of God, a dreadfull place, setteth up the stone on end, powreth oyle thereon for an obla­tion, maketh there his vowes to God, which hee afterwards performed cap. 35. Who will, may reade at large, with what solemnity the Taberna­cle was dedicated, Exod. 40. And the Temple of Salomon 1. King. 8. And the second Temple, 1. Esdr. 6. And when Iudas Macchabeus had renewed the Altar, which together with the Temple, the heathen had prophaned: what time the heathen had prophaned it, even in that was it dedicated, with Songs and Cytterns and Harpes and Cym­balls. And then all the people fell on their faces, worshiping and praysing the God of heaven: who had given them so good successe: and so they kept the Dedication of the Altar 8. dayes.

CAP. IIII. Consecration of Temples and Churches, is not Leviticall but Morall.

THere is a conceite taken up upon ima­gination, and propagated by tradition, without ground, that consecrations were meere Leviticall rites and Cere­monies, against which fancie; we reason that con­secrating of places to Gods Worship, being nei­ther peculiar to the Iewes, under the Priest-hood of Levi, nor any type of any thing to bee fulfilled in Christ, are not Leviticall but morall: whereto the very heathen have beene directed, by the light of nature See Liv. hist. Ro. dec. 1. l. 1. & l. 9. Tacit. hist. l. 4 fl. Vopis. in vita Aureli­ani. in all times among all nations. Nature informeth us, that there is a God; that God must be Worshipped, that there must be places, where publickely to performe that worship; heathen men know all this and practise accordingly. And will any man say or imagine, that to give thankes to God for affording a place for his publicke wor­ship: or by prayers to begge of God, that the prayers there made, the Word there Preached, and the Sacraments there received, may be all effectuall under Gods blessing, is a matter Leviti­call. Or it is a Iewish thing to seperate the place of Gods worship from common use? Or to shut [Page 13] up the house of God from being an house of Merchandise? Where lyeth either Iudaisme, su­perstition or any errour in all this? And this is all that which wee call consecration or dedica­tion.

Doth not Nature teach men to acknowledge God, to be the Author of all the good things which we receive, and therefore to receive them with thankes for them, and prayers to God for his blessing upon them to our use; for every crea­ture 1 Tim. 4. 5. of God is good if it be received with thankes­giving, for then it is sanctified by the Word and Prayer: In regard whereof, God taught us not Deut. 20. 5. to enter upon the possession of a private house, without so dedicating it. Shall consecration hold generally in the use of all Gods blessings, even of those which concerne onely the use of this life? and is the creature sanctified to our use, when it is received with prayer and thankesgi­ving? and shall wee be affrayd to say that the Church is specially sanctified to our use, or to call it a consecrated or holy place, when it is a crea­ture of God, set a part for the worship of God, for the benefit of the soule, and for the furthe­rance of the whole man, to everlasting Salvati­on?

We must not call every thing Iewish or Levi­ticall, which is done by a Iew or Levite: no more than we terme every thing Popish which is done by a Papist. But as that onely is Popish which is peculiar to a Papist, and wherein he in doctrine or [Page 14] ceremonie innovateth against the Word of God, and the faith and practise of the primitive and pu­rer Church; so that is Iewish or Leviticall, which is peculiar to the people of the Iewes or Leviticall worship; but that which becommeth all men to doe, in all times and places, and whereto they are guided by the light of nature, the Word of God, and presidents of Antient Orthodox Fathers, and sincere primitive Christians, is neither Iewish, Le­viticall, nor Popish; but morall pious and Chri­stian.

That exemplary Knight, not unworthily stiled Sir Hen Spelm. a Magazine of learning, doth in his booke de non temerandis ecclesiis, extract the morall from what was Leviticall in the Worship of God, from the first institution of the Order of Levi, unto the period or expiring thereof, by taking into conside­ration the distinct regions (as I may call them) of the Temple. In the first whereof being the holy of holyes, was the divine presence in the Arke, the Oracle and Mercie seate; into which none but the high Priest might enter, and that but once in the yeare, and not without blood. In the se­cond, being the holy place, which was the court of the Priests, was the Ceremoniall worship and attonement by sacrifices, oblations and other Le­viticall rites; and therefore here were the holy vessels, the Shew-bread, the incense Altar; and in the Court the Altar of burnt Sacrifice. The third was the outward Court, or Court of the people, called Salomons Porch: and this place [Page 15] was for thankesgiving, Prayer, and Preaching. The two first regions or places of the Temple, were Ceremoniall in wordly elements: Mysti­call, signifying some Spirituall things, to be ful­filled in Christ. Secrete for the things there per­formed, were remote from the eyes of the peo­ple. Leviticall, administred onely by that tribe. Iudaicall, for the use onely of that people (tempo­rall, to endure onely to the time of reformation. But the third place, with the duties there perfor­med, was free from the Ceremonies of the two former, all open to the people. The mysteries were there explained; all the Tribes, people, and nations had their accesse thither. The duties per­formed in this region, and so the place it selfe, were and are to continue to the end of the world in specie, though not in individuo, i. in the same kinde, though not in the same particular, to be of the same use al the world over; for so saith Almigh­ty God, Mine house shall be called an house of Prayer Es. 56. 7. to all nations. And the sayd worthy Knight fur­ther observeth, that our Saviour Christ reformed not any thing in the two former places, the functi­ons there being at an end; but for so much as the functions of the third were to continue, therefore he purgeth that place, and restoreth it to the for­mer and due sanctity.

An Argument drawne from the Tabernacle or Temple to our Churches, in things Morall, and founded on the Law of nature is good, and con­cludeth strongly. For though the vayle of the [Page 16] Temple be rent downe, from the toppē to the bot­tome; and an end be put to the Typicall and Levi­ticall Worship: Yet the Temple was not then throwne downe, but continued standing, the space of 40. yeares after the ascention of our Saviour into heaven, for Morall worship and Service, and was accordingly used by Christian people, for prayer and preaching, as is evident Act. 3. 1. and cap. 5. 20, 21. And no doubt but that to this day it might have continued the house of God, for morall worship: if the impietie of the Iewes had not provoked God to bring the Romans upon them, to destroy both them and their Temple. The necessitie that lay upon the Temple to bee throwne downe, in regard of the Prophecie of our Saviour Christ, foretelling the ruine thereof, proceeded from our Saviour his foreknowledge, looking to the vengeance which the people de­served for their sinnes, and not from the nature of the Temple, which might have continued for morall worship, though the Leviticall be ceased. And to that effect the Masters of the Centuries (well knowne to be no friends to superstition) observed well in these words; The Christians are Cent. 2. c 7. dayly in the Temple with one accord: Act. 2. The Apostles ceased not dayly, there to teach and to Preah Christ. Act. 5. Peter and Iohn went up to the Temple to pray, and they did Preach to the People, when they flocked together in Salomons Porch, Act. 3. And the Apostles, being delivered out of prison, are commanded not to Preach the Gospell in the Tem­ple. [Page 17] Act. 5. And the whole congregation came toge­ther with one accord in Salomons Porch, and S. Paul also is apprehended in the Temple; and all this was after that our blessed Saviour had by his death and resurrection put an end to all Leviticall cere­monies.

If any object here, that when the Romans had burnt downe and destroyed the Temple, the an­ger of God was so great against it, as not to suffer any rebuilding of it any more: the answere is rea­dy, viz. that the anger of God was not against the being of an house, for his worship in that place: but because the unbeleeving Iewes (as they did hate Christ, so being animated by that grand enemie of Christ, the Apostate Iulian) endeavou­red to erect there a Temple for Leviticall wor­ship and ceremonies, to be set up againe, in defi­ance and slander to the Crosse of Christ, and pre­judice of the Gospell. For the Christians did af­terward in that very place, where the Temple stood, and where the Iewes were not permitted by God to rebuild, set up a very faire and goodly Church, for Christian worship, which Church was long blessed of God and became a Patriarchall seate.

CAP. V. That Consecration belongeth also to our Churches un­der the Gospell.

OUr Churches under the Gospell, are in the same condition with the third regi­on of the Temple, among the Iewes: viz. Gods house of prayer, to all nations. And therefore as that was so ours must be, no house of Merchandize: but set a part from all com­mon use, for the worship of God, thankesgiving, Novel. 6. prayer, preaching, and the like acts and exercises of Religion. Iustinian made a Law, that ecclesia­sticall persons should not celebrate divine offices, in places not consecrate. And so hath the Church anciently accustomed, to make the places of Re­ligious meetings, peculiar and proper for onely religion and devotion, by the solemne rites of consecration.

Saint Augustine, preaching 1200. yeares since, Serm. de temp. 256. at the consecration of a Church, beginneth thus; Celebritas hujus congregationis dedicatio est domus orationis. i. The solemnity of this meeting is the dedication of the house of prayer. Saint Ambrose L. 1. Ep. 5. telleth us that he and Felix had beene invited ad consecrationem basilicae per Bassianum. i. to the con­secration of a Church by Bassianus. Athanasius Ep. ad Const. doth divers times mention the consecration of Churches. Before all these Alexander Bishop of Apol. ad Const. Alexandria (as testifieth Athanasius) consecrated [Page 19] a Church with great solemnity. Eusebius relateth that upon the death of the tyrant Maximianus, L. 10. c. 3. Optatum exhibetur spectaculum Celebrationes, viz. eccaeniorum per Civitates & Oratoriorum recens structorum consecrationes. i. There appeareth a very joyfull spectacle or sight, viz. the yearely comemorations of the Dedications of Churches, and Consecrations of others newly set up. And howsoever Pope Higinus about the yeare 140. Decr. de consec. dist. i. e. omnes Basilicae. made a Decree that Churches should be consecra­ted; yet it is plaine that that Decree was but the ratification of what was then in use, rather than any innovation or bringing in of a new fashion. For there were Consecrations of Churches under Pope Evaristus about 40. yeares before that De­cree Gratia. of Higinus: and that either something be­fore, or presently after, the death of Saint Iohn the Evangelist; for I finde some uncertainety here, in matter of Chronologie, though the space of the time in difference is not long. And indeede how can we imagine otherwise, but that so soone as the Christians had any certaine places for their religious meetings, they did for the more Comfor­table expectation of Gods blessing in them, dedi­cate them unto God by prayer and thankesgiving?

Yea and the Primitive Christians were wont at the dedication of their Churches to bee excee­dingly affected, and taken with excessive joy, at these Dedications: whilest they considered that God had, as it were taken an house among them, therein to entertaine, feede, feast, and cloath them [Page 20] with his owne speciall presence, his holy Word, the blessed Sacraments, and the righteousnesse of Iesus Christ, where also they might Communi­cate and impart themselves by their prayers unto God: and confidently begge and have for all their necessities and occasions, sufficiency of re­leefe: and therefore as in the Old Testament we finde, that when Salomon Dedicated the Temple, he held a great feast, the space of 14. dayes, And 1 King. 8. then he blessed the people, and the people blessed him, and went to their tents joyfull and glad of heart, for all the goodnesse which the Lord had done for David his servant, and for Israel his people: and as in the 6. Chapter of the booke of Ezra, They kept the Dedication of the house of God with joy, &c. So also the primitive Christians used with much gladnesse and rejoycing to solemnize the Dedications of their Churches. Eusebius in the place last cited addeth these words, Hic Psalmodiis ac reliquis di­vinitus L. 10. nobis traditis elogiis: Illic divinis ac mysti­cis mysteriis, &c. ecclesiarum presides panegyricis. conventus ornabant; and then, totis animi viribs hi­larique mente precando & gratias agendo deum bono­rum authorem venerabantur. i. Here with Hymnes and divine prayses. There with sacred and deepe Misteries, &c. yea and the governors of the Churches did with publicke speeches solemnize the meetings; and with songs and prayses from the bottome of their hearts, and with cheerefull mindes, praysing and giving thankes, they wor­shipped God the Author of all their good. Saint [Page 21] Augustine at the like solemnity hath these words, Consecrationem altaris hodie Celebramus (fratres) & Serm. 255. custè ac merito celebramus festivitatem, in qua unctus esse lapis, in quo nobis divina Sacrificia consecran­tur. i. We this day (brethren) celebrate the Con­secration of the Altar, and good cause have we to Celebrate that festivity, wherein that stone hath beene anoynted, upon which the Divine sacrifi­ces are consecrated for us.

And yet further, as when Macchabaeus had re­conciled or new dedicated the Sanctuary of God, and new built the Altar of burnt offerings, which the heathen had prophaned; they doe not onely Celebrate that Dedication, with great joy at that time: but also ordaine an anniversary or yearely commemoration and continuation thereof, to po­sterity: So also the primitive Christians, when they had once consecrated a Church, did use ever after to keepe a solemne yearely feast, upon the consecration day, for a thankefull memoriall of that blessing, as may appeare by the title of di­vers Sermons of Saint Augustines, In anniversario Tom. 10. de temp. dedicationis Templi vel Altaris. i. In the yearely solemnity of the Dedication of the Temple or Altar. In one of which Sermons, hee speaketh thus: Quotiescunque (fratres Chrissimi) alt aris Serm. 252. vel templi festivitatem colimus, si diligenter ac fide­liter attendimus & sancte ac juste vivimus, qui [...] ­quid in Templis manufactis agitur, id totum in nobis spirituali aedificatione completur. i. as often as (most deare brethren) we keepe the Feast day of the [Page 22] Temple or Altar, if we diligently and faithfully heede it; and live uprightly and godlily, then whatsoever is done in the Temples made with hands, that is all fulfilled in us by spirituall edifi­cation. And when Constantine had built that faire Sozom. l 2. c. 25. Niceph. hist. ed. l. 8. c. 50. and famous Temple in Mount Calvary, as he drew thither all the Bishops from the Councell of Tyre, for the consecration thereof: So from that time the Church of Ierusalem did yearely, for the space of eight dayes together, celebrate the commemoration or remembrance of that Dedi­cation. Nazianzen saith de eccaenijs celebrandis, Naz. orat. in nav. domicum. orat. 43. legem veterem esse, eamque perclare constitutam. i. That the Law for the yearely commemorations of the Dedications of Churches, is both ancient and worthily enacted.

And to this day, as in other parts of the Chri­stian world, so in this Realme and Kingdome, we doe celebrate these commemorations in divers Parishes (though men know not, that the Wake-day-feasts (as we call them) which they yeerely keepe, are the dayes of the consecration of their Churches, in those Parishes, and therefore should be celebrated with more seriousnesse, reverence and devotion then usually they doe.

About the one and thirtieth yeare of Henry 8. Holy dayes were growne to such an unreasonable number, as that men had almost no time, to worke and intend the businesse of their callings; servants had so many play dayes, and poore people so few working dayes, as began to breed much inconveni­ence, [Page 23] by reason of so much idlenesse. Wherefore there came forth injunctions from the King by the Convocation, for the restraint thereof: and whereas every Parish generally had two speciall and peculiar holy dayes of their owne every yeare; the one to the memoriall of the Saint, by whose name the Church was called (whom they of the blinder times, superstitiously adoring, sti­led the Patron of the place) The other was in commemoration of the dedication of the Church: it is injoyned that the Feast of the Saint or Patron be no longer observed as an holy day, but that it shall be lawfull to all and singular persons to goe to their worke, mystery or occupation, upon the same day, except the sayd feast be such, as else must be universally kept, as an holy day. But the Feast of the Dedication of the Church, the In­junction will have it still to be continued, though yet so, as it must not be celebrated upon any wor­king day; but in all places alwayes on the first Sunday in October: but we finde that in most pla­ces, both these festivals are let downe, and so farre discontinued, as that there is no remembrance of them left, though yet in many places in this King­dome, there is a plaine continuation of the one of them, or rather of them both contracted into one. For where the Wakes in England are yet in use, I conceive that they continue a remainder of the eccaenia, or Dedication Feasts: First, for that those festivals are of so great antiquity, and therefore the liker, for the reverence thereof to be conti­nued. [Page 24] Secondly, for that they were wont to bee celebrated with so great solemnity as kept them the rather from being forgotten; and by ancient Councells were placed in the same ranke with Concil. Mogunt. de sest. an. ca. 36. Concil. Lugdun. de consecr. dist. 3. c. 1. Easter day, Ascention day, and Whitson day, and other such great and eminent festivals. In a Coun­cell held at Oxford, Anno. 1222. the Festivalls are distributed into three rankes, and the Feast of the Dedication of a Church is numbred with those which are omni veneratione observanda. i. To be kept with all solemnity and devotion. And third­ly, seeing that when the other, viz. the Feast day of the Saint was dissanulled, this of the Dedicati­on is ratified. All which being layd together, doe make it very probable that the Wake day Feast is of the two the continuation of the Dedication Feast (for one of them (if not a conjunction of both) it is certainely) and yet not without some reference to the day of the Saint.

For if men (where these Feasts are yet in use) looke well into it, they shall plainely finde, that the dayes whereon they keepe these Wakes, are the dayes of the memoriall of those Saints, respe­ctively, by whose names the severall Churches are called. I can insist in many; and the British word, whereby the Britaines doe call those solem­nities Gwul-Mab-Sant. i. The Saints holy day. or festivals, doth import as much. For though the Churches were built, and houses unto God, for his Worship; yet to distinguish one from another, they have every one the name of some Saint, whose memory the Bishop, Founders, and [Page 25] people then thought good to continue. So that each of our Churches is the house of God, and the memoriall of some Saint, according to the words of Saint Augustine, Nos martyribus no­stris De Civit. dei. l. 22. c. 10. non templa sicut diis, sed memorias, sicut homi­nibus mortuis (quorum apud deum vivunt spiritus) fabricamus. i. We build not any Temples to our Martyrs, as if they were Gods; but memorialls as of dead men (whose soules are alive with God) and yet they reputed those Churches or so called them, Aedes Sacras, holy or Sacred houses. For, Euseb. de vit. const. l. 3. c. 1. they are set a part from common use; they are assigned to Gods Worship, they are consecrated with solemne and speciall rites, and given up into Gods possession, and their Dedications have long beene commemorated with yearely solemnites; whereupon it was decreed in the Councell of Gangra. Si quis docet domum Dei Contemp ibilem esse vel congregationes quae in ea fiant, Anathema Cap. 5. fit. i. If any man teach that the house of God or the Congregations there assembled, are to be con­temned or slighted, let him be accursed. And further the words in that Councell are, Domos Cap. 21. Dei honoramus, & conventus qui in iis fiunt, tan­quam sanctos & utiles suscipimus, non claudentes pietatem in domibus, sed omnem locum in Dei nomine aedificatum honoramus. i. Wee doe honour the houses of God, and embrace the assemblies there, as holy and good. Not that we shut up Pietie in houses, but that wee honour all places which are built to the name of God.

[Page 26] So then the Pietie of those times reputed Churches holy places, and yet no otherwise holy than by a Relative holinesse. viz. in regard of their consecration, and the use whereto they are thereby assigned, which yet giveth no man liber­ty ever the more to slight the Church: For though creatures beneath the reasonable, be capable of no other holinesse, than this Relative holinesse, yet have they soundly smarted, who have dared to prophane such holy things, Nabuchadonosor 2 King. 25. burnt up the houses of the Lord, and the Pillars of the basesse, and the brazen Sea did the Caldaeans breake in peeces, &c. But then marke what fol­lowed; it is not long before that Nabuchadonosor is called to his account for all this; when his Kingdome is departed from him, and he driven Dan. 4. from men doth eate grasse as Oxen, hath his body wet with the dew of heaven, his haire grow like Eagles feathers, and his nailes like the birds ta­lons. Baltasar will needes prophane the holy vessels, and command them from the house of Dan. 5. God, for himselfe to carouse in, among his Con­cubines; But the wrath of God doth quickely powre him out a Cup of vengeance, and sad newes; that night he lost his life, and the Medes and Persians possessed his Kingdome, Antiochus 1 Mac. 1. maketh the like havocke in the Temple, and the holy things thereof as Nabuchadonosor had done before: and not long after he is met withall by the hand of God, which smote him with an invi­sible and incureable plague, tormenting his [Page 27] bowels and inward parts, his flesh rotting, his car­kasse swarming with Lice, and stinking so grie­vously, as not to be endured; and in this wretched case, he dyed miserably on the wilde Mountaines. And one maine motive stirring God to expose the Iewes to the fury of the Chaldaeans was, for that 2 Chro. 36. 14. they polluted the house of the Lord, which he had hal­lowed in Ierusalem.

Doth not the fearefull death of Vzzah tell us, how wary we must be, and what heede we must take of medling with things hallowed or Conse­crated; for what did he but onely touch the Arke with his hand, in no contempt or evill meaning but with a good respect, to keepe it from falling? But the Arke was holy, and Vzza his hand was not to meddle therewith; he therefore dyed for this presumption; and yet the holinesse of the Arke was but relative holinesse.

What should I say of the Sabboth day among the Iewes, or of the Lords day among the Christi­ans? was the one? Or is the other holy, other­wise than by a relative holinesse? And yet wee know, how severely they have beene punished, which violated the holinesse of the Sabboth in the Old Testament: and we have knowne of ma­ny terrible judgements, which have overtaken such as have abused the other. Ierusalem is the holy Citty, and heaven it selfe is an holy place; yet no otherwise holy than in relation to God there specially present. If then heaven be holy, Ierusalem holy, the Lords day holy, the Sabboth [Page 28] was holy; then the Church or place consecrated for Christians to assemble in, for the publicke worship of Almighty God, is therefore holy, because being so consecrated, it hath such relation to God and his worship.

CAP. VI. Names whereby Churches under the Gospell have beene called.

OUr English word Church, which in Scot­land is sounded Kyrke, commeth of the Greeke word Κυριακὴ, of the word Κύριοσ, a Lord, so Κυριακὴ or Church is, as if you should say, belonging to the Lord; answerable whereto is the Latine name Dominicum, by which the Church was anciently called, of the word Dominus a Lord, so wee have it, Ruffin. l. 1. c. 3. Sequere me ad Dominicum, i. De verbis domi­nii Ser. 15. Follow me to the Church, Saint Augustine tel­leth us the reason, why the Church is so called. Quemadmodum tempus Deo sacrum, dicitur dies Do­minicus: Ita locus Deo dicatus, dicitur Dominicum, i. As the time which is holy unto God is called the Lords day, so the place which is dedicated unto God, is called Dominicum, i. The Lords house. And thus the Church in the new Testament, a­greeth in phrase with our forefathers in the Old Testament, who usually call the Temple and [Page 29] places of Gods Worship, the house of the Lord.

Places of Christian and Religious meetings 2 have had the names of Cryptae. i. hiding places. For sometimes in the heate of persecution, the Christians, though sincere, yet either timorous or rather provident, not to be disturbed at their holy meetings, did assemble in Caves in the earth in Woods and desarts as the Apostles themselves Iuel. apol. part. 2. art. 3. Ioh. 20. 19. 1 King. 18. 13. when they assembled in the night, with the doores shut for feare of the Iewes, and as the Prophets were hidden by fifty in a Cave; by the good Obe­diah. But O! the goodnesse of our mercifull God, who hath placed unto us our Churches in most open view: and made both the way thither, and our being there, safe and comfortable. We neede not with Nicodemus, goe to Christ by night. The Church doores are open at noone day, wee are in no danger in going to, or being at Church; but ex­pose our selves to punishment, by keeping away. Happy are the eyes which see the things which we see. And God give us grace to make good use of so great blessings.

Churches have also the names of Oratories, of 3 the Latine Word Orare to pray. For that Christi­ans in all their meetings, used to prayse God, and to pray unto him. Eusebius writing of the joyfull L. 8. c. 1. dayes, with the zeale and devotion of the Chri­stians, before the persecution began under Diocle­sian saith, Quis aggregationes multitudinis insignes­que concursus ad oratoria describeret? i. who was able to describe the gathering together of [Page 30] the multitude, and their goodly flocking to the Oratories? And in the next Chapter, lamentably bewailing what their sinnes had brought upon them, he hath these words; Oratoria a Culmine ad pavimentum usque deijci, ipsis oculis vidimus. i. Wee have seene with our eyes, the Oratories L. 9. c. 10. throwne downe from the toppe to the bottome. And in an other place hee calleth them Oratoria dominica, The Lords Oratories, (i.) houses of prayer to the Lord; and thus to call Churches we have good warrant from Gods owne edict, when he sayd, Mine house shall be called an house of Prayer, to all Nations: who goeth to Church, goeth to Gods house, to speake to God by prayer, and to heare God speaking unto him by his Word. Looke well to thy feete; take heede thou offer not the Sacrifice of fooles: Be not rash in speaking, but advised and serious in thy Petitions. Be not blockish nor brutish, but reverent and heed­full in thine attention; thou art here in talke with the high God, in his owne house and Chamber of presence.

Σέμνια is a name also given to Churches: of the 4 word σεμνὸς which signifieth reverend, holy or majesticall, and alludeth to the word of Iacob, when he sayd how dreadfull is this place? It is none Gen. 28. other, than the house of God, and gate of heaven. This is little considered or regarded by those people who to professe against superstition, come into the Church with their hands in their pockets, and their hats on their heads; and so stalke up the [Page 31] Allie, and sit them downe without any reverence. But to this point more shall be sayd (God willing) in the ninth Chapter.

Churches sometimes are called Martyria, Mar­tyres, 5 either because the Monuments of Martyrs Ruffin. l. 2. c. 27, 28. were placed and preserved in them; or because they have beene named by the name of some Martyr, at their Consecration, Martyrii vocabu­lum, Cent. 4. c. 5. Constantini temporibus, cum in Martyrum me­morias Templa Construerentur, usurpari cepit, i. The word Martyrie beganne to be used in the dayes of Canstantine, when Temples were conse­crated to the memoriall of Martyrs.

Templa is often the word for these houses of 6 God, the notation of which name, some fetch from tectum or tegmen amplum. i. A large or am­ple roofe, wherein as in all other parts, it becom­meth Churches, to exceede other buildings, as being erected for many to assemble in, for the Worship of the high God. Others will have them called Templa, a Contemplando, because that com­monly both for their situation, bulke, and lofti­nesse, they were to be seene and discerned a farre off. Eusebius saith of Constantine, Civitates quae videbantur vel maximè propter splendorem excel­lere, Devit. Const. l 3. c. 49. templis egregiis magnificisque exornandas Cu­ravit. i. He caused those Citties which were spe­cially the goodliest, to be adorned with notable and magnificent Temples: and a little after hee Cap. 51. reciteth the Epistle of Constantine, to the Bishops of Palaestine, to purge the ancient habitation of [Page 32] Abraham, from the Idolatry and impiety, where­with it had beene prophaned, and of which the Emperour saith, Quem sane locum decrevimus exi­mia Templi structura adornare, we have determi­ned to adorne that place with the fabrike of a goodly Temple.

We finde Churches anciently stiled Basilicae, as Basilica Sicinini, the Church of Sicininus: Basilicae appellatio, pro templo, frequens esse apud Nazianze­num, Ruffin. l. 2. c. 10. Cent. 4. 5. Ambrosium & alios, i. Nazianzen, Ambrose and others, doe usually call a Temple by the name of Basilica. The word Basilica commeth of Βασιλεὺσ a King. Basilica therefore is, as if one should say an house for a King. For so the Church is the house of the great King, viz. Almighty God, or else because Church is such and so faire a modell of building, as becommeth no lesse man than a King. The Hebrewes by the word [...] doe ex­presse both a Temple and a Pallace; and to this purpose serve those words of description in Euse­bius, L. 10. c. 2. Ad immensam celsitudinem erigebantur, i. Temples or Churches were raised up to an huge or wonderfull height.

Time was when men in Christian humility repu­ted Gen. 18. thēselves dust and ashes, wormes and no men: and thought it no reason that themselves should dwell in magnificent Pallaces, whilst the Arke of God is 2 Sam. 7. 2. lodged in a booth: and therefore we see that an­ciently there were built for God, Templa & Basili­cae, i. Sumptuous and goodly Churches: for let us now behold those Churches, which the devo­tion [Page 33] and Pietie of our Fathers of old have set up; and we shall easily perceive, if we compare them with the private habitations and halls, even of great nobilities, erected in those dayes: that Churches then might well beare the names of Templa and Basilicae. i. Lofty and Royall buil­dings. But when we observe how private mens houses, of the later editions, doe towre it up, and advance their roofes to such an height, as quite in ercepts and screenes up, the prospect of the houses of God in the Land. How the Pallaces of Knights and Gentlemen, draw all mens eyes upon them, whilst the poore Church over-topped with her Patrons Pyramids, standeth cringing be­hinde, as a shamed to be seene, so tattered with­out in her roofe, walls, and windowes: so dusty, fullied, and forlorne within, as that the stone doth cry out of the wall, and the beame out of the Timber doth answere it; and both complaine of an irreligious age, producing men who thinke not God worthy of so good houses as their owne: how divers particular men in a Parish, bestow usually every one of them more upon their owne houses, than all of them together will lay out up­on the house of God: we must needes thinke that this is an impietie, which to the shame of our pro­fession, hath too long and too much prevailed. But God be thanked who hath put it into the heart of his sacred Majesty, our dread Soveraigne, and given zeale to our Ecclesiasticall governors, under [Page 34] him, to looke better into the condition of Chur­ches; whereby a blessed reformation is begun. The Lord God, for whose glory they are so affe­cted, encrease their zeale and prosper their pious endevours: that we may behold the house and Worship of God reduced to the Pristine and due esteeme and splendor.

CAP. VII. That to ascribe holinesse unto Churches; to build them faire; and to adorne them; is neither Popish, nor any way Superstitious.

OUr Brethren who brooke not that Churches should be deemed and used as holy: cry out, that thus to respect Churches, is Popish and su­perstitious. But they shew not where­in this Superstition or Popery consisteth. But deale herein like men that cry theeves, theeves: and yet neither tell who, nor what manner of men these theeves are. So these people doe as it were follow Superstion and Popery, with hue and cry, all the World over; but they doe not describe or [Page 35] set forth this superstition and Popery; so that when we meete it, in our Churches, in their con­secration and usage of them (in all which they say it is) we may know it, and deale therewith as becommeth us.

Shall I tell them (what I am taught) that super­stition is in Greeke called Δεισιδαιμονία: which sig­nifieth Plut. in Alex. Deos esse metu credere. i. through feare to beleeve that there are Gods, animum stolida timidi­tate complens. i. When the heart is fraught with foolish feare. Or to speake with Nazianzen: su­perstitio est meticulose Deum colere, to worship God timorously. To this effect Saint Paul speaketh, using the word in the adjective and comparative degree, Δεισιδαιμονεςέρȣς as if he should have sayd, fearing God more than you neede. To which pur­pose are the words of Aquinas, who having de­clared out of the Glosse, that superstitio est relligo, 2 a. 2 ae. q. 9 [...]. ultra modum servata. i. Superstition is Religion, maintained beyond measure; doth after declare it to be, vitium religioni, oppositum, secundum ex­cessum. i. A vice opposite to Religion in the ex­cesse: as if he should say too much Religion: and then least it should be imagined, that a man may be too Religious; he explaineth himselfe and telleth us, that he doth not call superstition Reli­gion, in any other sence, than by way of Meta­phor; because it seemeth so, or lookes something like unto religion. As when a crafty Mate is cal­led a wise fellow. And therefore afterwards hee [Page 36] calleth it simulata religio, counterfeit Religion. Againe, he stateth superstition to consist either in the Object, as when the Creature is worshipped in stead of the Creator: or else in the manner of performance, whereof hee giveth this instance. If a man now under the Gospell would worship the true God, with the Leviticall forme and Ce­remonies.

And though I conceive that any kinde of super­stion may be referred, to one of these two heads: yet to endeavour the further clearing of this point, I will give one other distinction of Super­stition, viz. Superstition is either observing or abstaining. The first member of this distinction I take from the words of Saint Paul, Ye observe dayes, and moneths, and times, and yeares. Vpon Gal. 4. 10. which words, a learned interpreter noting a foure­fold observation of times. 1. Physicall. 2. Civill. 3. Ecclesiasticall. 4. Superstitious, saith, this su­perstitious Heming. observation of times is, quando opinio cultus, meriti, justitiae & necessitatis accedit. i. When men have a conceite that one day maketh them more acceptable to God than another, with whom agreeth Master Calvin, saying upon the same text; Libera apud nos est & omni superstitione pura observatio. i. The observation of times with us, is free, and without Superstition: as if he should say, we doe not ascribe any vertue, efficacie, lucki­nesse or Piety unto one day or time, more than to another.

[Page 37] The other member of the distinction, viz. ab­staining Superstition, I take from the same Apo­stle, where he saith; touch not, taste not, handle not, Which words, Zanchie with other interpretors, reading, Eate not, taste not, handle not, maketh this Observation. Indicat Apostolus insatiabilem super­stitiosorum hominum in condendis novis observatio­nibus libidinem. i. The Apostle sheweth how eager superstitious men are in coyning new obser­vances. Hemingius also on these words saith: these are the words of the false Apostles, quibus Super­stitose decreta cumularunt. i. Wherewith they have superstitiously multiplyed decrees. The words of Piscator on this place are superstitiosorum cona­tum exprimit. i. The Apostle setteth forth the disposition of superstitious people, afrayd to touch, taste, or handle, those things in the tou­ching, tasting, and handling whereof there is no sinne nor any danger. Of this abstayning super­stition I may say as David speakes of some men, they were in great feare, were no feare was, which Psal. 53. 5. very thing in effect, S. Gregory applyeth to these kinde of superstious people, saying Superstitiosus omnia timet, terram, mare, aerem, caelum, tenebras, lumen, strepitum, silentium, somnum. i. The super­stitious In moral. man stands in feare of every thing, of the earth, of the water, of the ayre, of the skye, of the darkenesse, of the light, of noyse, of silence, and of his owne dreames, sutable whereto are the [Page 38] words of the Philosopher. Qui superstitione im­butus est, quietus esse nunquam potest. i. The su­perstitious man is ever restlesse, or of an unquiet Spirit. For as it is in Curtius, humanarum mentium ludibrium superstitio. i. Superstition is the very foolery of the mindes of men, for it is like a scare Crow in the braine, and maketh a man afrayd of his owne shadow, as he that durst not looke out, for feare the skye should fall.

Now then, having thus described superstition, and given you his true markes, whereby you may know him, when you meete him: Let us betake ourselves to the pursuite and search, some where among us this theefe doth lurke; and I doubt not but to finde him out, and bring him to light before we have done. And herein I will deale as Laban did, when he sought his lost Idols, he made search first in the tents of Iacob, Leah, and the hand­maydes; Gen. 31. and when he found them not there hee went to ransacke in the Tent of Rachel, where hee might have found them, if he had not beene too credulous. And I meane to enter first into the Tents of Iacob, Leah, and the handmayds, that is, the Cathedrall and Parochian Churches. And that my brethren may see faire play, I doe re­quest them to goe along with me: and if they perceive mee to passe by any Corner unsought, and then to call mee backe to a more carefull search.

[Page 39] And in this course, we cannot but begin with the Church yards, of Cathedrall and Parochian Churches. And being here, in the open ayre, I desire to know what superstition is here to bee either discerned or imagined? Master Carth­wright is angry with them; yet all that he hath T. C. pag. 50. § 6. 7. Defen­tra. 5. c. 2. dives. 7. to say against them is but this: That as they came in with the Monke, so they might have gone out with him, for all the good they doe. The Monke which he meanes is Dionysius Pope of Rome, of whom Damasus saith, that he was a Monke. But Eusebius saith that he was a Priest L. 7. c. 7. and then Pope of Rome, when as yet the Bishops and Church of Rome flourished in exemplary Anno. 266. faith and probitie. But whether Dionysius were a Monke or a Priest before he was Pope, and whether Church-yards (the constitution where­of is very ancient, as appeareth by Athanasius Athan. apol. and others) were first set out by Dionysius, is no­thing to the purpose, to prove in them, or in the use of them, any superstition. They are conse­crated with the Church unto God; as being the Courts of the Lords house. And have beene anciently used and yet may be, not onely for Dormitories or burialls, but also for divine worship, and have borne the name of Oratories for there they did hold Synods, sing Psalmes, Dur. deritibs. and administer the Sacraments.

And before we enter into any of our Chur­ches; [Page 40] we may in the Church yard, take notice of the quarrell, which our brethren make to the very situation of them; as having their fore part or upper end, standing alwayes to the East. Of whom I aske, and why not to the East? Is there any danger, in setting the upper end of a Church into the East? Or is there any Commandement against it? If we ascribed any holinesse to the East, more than to any other quarter; or that wee deemed any Church or Chappell unholy, for not being placed so into the East: then might this be accounted a super­stitious observation of the East. But when this is now done in imitation of the practise of Primitive times, continued unto this present. And for order and conformitie of one Church with another: And it may be for some docu­mentall signification: as that we under the Gospell looke into the East, as acknowled­ging the Sonne of righteousnesse to have ri­sen unto us, and to bee shining upon us, with light and comfort▪ whereas the Temple for Leviticall worship looked Westward, as it were towards the night, in token of the Clouds and darkenesse under which the people were at that time. These and divers other good considerations might there bee in the first pla­cing of our Churches in this manner without touch of superstition.

[Page 41] But I am tould, that when we are within the Church, we find it divided, and a partition or some marke of distinction set between the Church and the Chancell, as we call it; and one part of the ser­vice is to be read in one place, and another in ano­ther.

Wee are now entred into the Church, and wee find it indeed as here it is described. But as yet we find no Superstition. Distinctions of severall places in the house of God are not any conceit, crept in with Poperie: but such as have been Con­stituted and put in ure, very early in the Primitive Church, by what partitions or boundaries eve­ry one of them was severed from other I cannot so fully finde out, neither is it materiall. Only, this is agreeable with good reason, order and comelines, free from any colour of Superstition: that as there be severall rancks of people, professing Church-uni­ty, so they have their places in their severall di­stances. Some are unworthy to Come within the doores of the Church and therefore are to stand without. Some are fit to be received in, to be bap­tized: Some to be instructed in the grounds of Re­ligion and to repaire with the rest of the Congrega­tion: All which is done in the nave and body of the Church. And as men profit in knowledge, and a working Faith, to discerne the Lords body They are admitted into a higher roome; where the Sa­crament of the body and blood of Jesus Christ, is to be administred, at the holy Table, in the Chancell: which devideth it from the rest of the Church.

[Page 42] Seeing then, there are severall offices orduties to be performed in the Church: what Superstition is it, if there be distinct and severall places for them? If all places be by nature holy alike; and by Consecration, the whol Chuch and every part thereof be set apart, for Gods worship: Then why is it not as lawfull to pray in one place thereof as in another? Is it lawfull and and no Superstition, to pray sometimes in the Desk or reading pew, and sometimes in the Pulpit, and sometimes at the Font? why then may not it be as free from offence, to pray sometimes at the Communion Table, and yet in a fift or sixt place if the Church require it at our hands.

And whereas our bretheren say, that one part of the Service is read in one place, and another part in another place, they are mistaken. For those pray­ers which are read at the Communion Table, are not severall parts of the same, but are distinct Services; and so are they called the first and second service. The first hath been antiently called matutinae, and by Contraction Mattins, or the early Service, where­unto came al that would, being not excommunicated, into the nave or body of the Church. Which be­ing ended the fashion was, after a while to give warning by a small bell: And then the second Service beganne, at the Communion Table: At which the company antiently was the fewer, demis­sa Catechumenorum turba, the Company of those that were not yet fit for the Communion, being sent away. In that therefore, we have the Com­munion [Page 43] Service at the Communion Table this is no Superstition: but an orderly sorting of the place to the businesse after the example of the purer and de­vouter times; whereto we are reduced from the dis­order, that these latter dayes have produced. The Minister, before he beginneth the Communion, go­eth up into the pulpit with an Homily or Sermon to prepare the Communicants (I hope no body will find fault that a Sermon is made in the Pulpit) which ended, the Minister returneth to proceed in that which concerneth the Communion, at the Table for the Communion.

If we held, that some prayers were not accep­able to God: except they were made precisely in this or that place: Or if we reputed the Supper of the Lord uneffectuall; if it be not received in the Chancell: then here were superstition. But when we do thinges not upon any such fancy: but in obe­dience and conformity to discipline and order, for de­cency and comelynesse; we are no way to be, either taxed or suspected, for Superstition. Why is it not as free from Superstition to administer the Sa­crament in one place of the Church, and to pray in an other, as to pray in one place, and to preach in an other? and to baptize in a third? Why is it not Su­perstition for the people to draw nere to receive the Holy Sacrament, to their comfort at the Holy Ta­ble; more then for the Minister to walke up and downe the Church, and to Crowde into thronged stooles with the sacred body and blood of our bles­sed Lord and Saviour Jesus Christ, in his handes? [Page 44] In the people cōming up to the holy Table where is their spiritual food made ready for them is no Super­stition: But in the ministers going so, from stool to stool, or pew to pew there is much irreverence & dis­order, ill beseeming the administration of such a Sa­crament. (O my bretheren) you are not called up to worship any, but the true God: nor to worship the true God, after any manner, otherwise then God requireth meekly kneeling upon your knees. Some have grudged to receive the holy communion knee­ling: But that errour hath long since been discovered and reformed: and now you take a new offence, not at the posture of the body, but the place where, be­cause it is at the rayle, before the Communion Ta­ble. Do you not know and confesse that the word, the Sacrament and Prayer be of equal use and power in all places: not as the place, but as the Grace of God shall give the blessing? What Superstition is it to kneele at the rayle more then at thy stoole? or what sinne is it to leane upon the one more then up­on the other? Only I should thinke, that the neerer a man approacheth to that table, whereupon he Se­eth with his eyes the sacred body & blood of his Lord and Saviour Jesus Christ layd forth for him, to feede upon, to everlasting life: the more should he find himselfe ravished with devotion & not skared with an immagination of Superstition.

But wee see already in many Churches (and do feare▪ that shortly we shall behold the like in all) the Communion Table mounted up and elevated di­verse stepps or degrees, and encloased with rayles: [Page 45] But the font which is the laver of regeneration stan­ding at the lower end of the Church and left open to the allyes.

All this is true and yet ye may be without feare, that in all this there is not any Superstition. For still, here is neither any false God worshiped, nor any false manner of worship in all this: But where­as the party to be baptized is to be entred or ta­ken into the Congregation; the font or laver, by the which he must be admitted, standeth beneath at the entrance of the Church, ready to receive and en­tertayne him. There is he made one of the Com­pany of those, which have right and interest in the priviledges of that part of the Church, where the font is placed: viz. the water of Baptisme to wash away his sinnes the word for his instruction, and prayer, whereby to Communicate himselfe to al­mighty God untill he be fitted to be further prefer­red to the holy Table. which is therefore elevated or set downe upon an higher floore then the rest of the pavement; to be the more in the eyes and view of the people: that so for their edification they may the better behold the behaviour of the Preist, Con­secrating and setting apart the elements to become a Sacrament. And that the very sight of the holy Table, at all times, may beget in the beholders an hunger and thirst after that blessed food. The Ta­ble is inclosed with rayles, to Preserve it from a­buses whereto else it would be subject. In which case the Church antiently used to be very carefull. And if (as in some Churches it is) the font were de­cently [Page 46] with rayles enclosed: it were (I speake un­der correction) more suteable to the reverence due thereunto.

But to proceed in our Search. Let us looke well about: least any nooke yet shrowde some super­stition. Here are the Kings armes set up: not for any matter of divine worship: But to professe and testifie the subjection of every soule to the higher power. For as the written sentences upon the walls by letters, so these Scutchions, by their expres­sions, do put us in minde of that Defender of the Faitb, and of our duty to him, who is next and immediately under God, supream governor over al persons and causes as well ecclesiasticall as Temporall in all his Majesties Realmes & Dominions. And in all this there is no Superstition.

O but looke (sayth one) upon the Church win­dowes and then tell me, what meane those images Quest. and pictures which are in the glasse?

They are not there set, for any matter of worship of either God Saint or Angell; but for history and ornament. No Christian (so far as I know) holdeth Ans. it unlawfull to make an image, or to use for memori­all, Cognisance, History or Ornament. For if it were utterly unlawfull to make an image there should not have been so many, yea any at al in the Temple or Tabernacle: Neither would God have taught Aholiah and Bezaliel the making of them. For, though ma­ny things in the Tabernacle and Temple were typi­call: yet might nothing be there, which was against the Morall law, or in it selfe evill and unlawfull. And many things were there, as well for ornament [Page 47] and decency as for typicall signification. Images Tert. Bazil. Nis­sen Aug. Cyril. Greg. Euseb. Chris. Justin. Orig. Nazian. then may be made; they have been made: and by the Primitive Churches frequently used, in their Churches & Chalices; no word of God prohibiteth the setting of them up in Churches: we performe no worship unto them nor to any other by them. And therefore their being in our Churches is nei­ther Leviticall nor Superstitious.

It is too poore a conceit for any to fasten supersti­tion upon our Churches, because of that which the Papists do practise in theirs. For, what is Supersti­tious among them, wee leave unto them. And wee performe only that, which is lawfull, decent and pi­ous. The Papists do in many things, the same which wee do, but we omit many things, though not all things, which they practice, we looke not to the actions of Papists, for our direction: but to the word of God and practice of antient and Orthodox Christians, where the Papist is so guided wee gladly approve him, and do as he doth, where he innova­teth and swarveth from this rule; we are sory for him, and there leave him. We think not the worse of any true Doctrine, Christian act, or devout deme­nure, for that a Papist doth or maintaine the one, or performe the other. But we thinke the better of a Papist the neerer he commeth to truth and devoti­on. And the like course we hold with others: so long, and no longer to hold with them, as in Doctrine & practice they are devout and Christian.

If any take exception, against any rich furniture and utensill in our Churches: and tell us of some [Page 48] Superstition in them: I wish that our brethen could as well shew us our Churches so rightly furnished; as we can cleare them from being therein Superstiti­ous. In most of our Churches, besides the bible, the Service or Common Prayer booke, with the apolo­gy, the Preists vestments (meane inough a pewter flagon, and a silver cup: what have we else: except wee will rekon the bels in the steeple? How many meane yomen be there in many parishes in England, whose plate and rich stuffe is more worth, then all the whol furniture of his Parish church? In some great Parishes, in rich Corporations, as also in di­vers (but not in all) Cathedrall Churches there is some better provision to adorne the Church, to set out the Service and commend our profession: of which, though some grudging say (which you know who) what needeth this waste? yet is here­in no Superstition. For, was there any Superstition in them that brought silver & gold for the use of the Tabernacle, or Onix stone and other pretious stones for the Ephod; more then in them, that bestowed but Rames skins or goates hayre? if any say that these things were for Leviticall worship: I must request them to understand, that the Leviticalnesse of things of the Tabernacle, or Temple consisted not in their materials, as gold silver or the like; but in their ty­picall relation to Christ, and things in Christ, to be fulfilled. Againe, was it Superstition in the wise­men of the East to bring out of their treasures, and to Matt. 26. 7. present unto Christ, Gold Frankincence and Myrhe, more then if they had bestowed on him some chea­per [Page 49] commodity: was it Superstition in the woman to power on the head of our blessed Saviour, a box ful of very pretious oyntment, or in her that annoyntted his John 12. 13. feete with costly Spicknard, more then if she had bathed them in faire water? No. But as devout and god­ly people, they expressed their love and good affe­ction. The like we say of them that embalmed his dead body: And so of them which are at cost in adorning and beautifying the house of God, and enriching the place where his honour dwelleth: or in be­ing at charge with those things which belong to his worship: wherein we place no superstition or me­rit: but only acknowledge and endevor our duty and thankfulnesse, our respect and devotion to al­mighty God: according to the measure wherewith God hath enabled us.

It is true that S. Jerome seemeth something sharp, against the adorning of Churches. But withall, the truth is, he doth not condemne the thing it self; for, Ep. 8. ad De­metr. so he saith of it: non ab nuo, non reprehendo. I disclaime it not, I reprehend it not. But the Fathers heate is against such men, as pleased themselves with the only wals and outward splendor of Churches, ha­ving Es. 1. 11, 12. c. in the meane time neither faith nor charity. As when almighty God disclaimeth the externall glo­rious doings of Hypocrites, wanting true piety, sin­cerity Ep. 3. ad Helid. and common honesty. For, that S. Jerome did not dislike the adorning and beautifying of Churches, appeareth, in that he commendeth Ne­potian for being carefull, Si niteret altare, templi parie­tes essent absque fuligine pavimenta tersa, & quod basili­cas [Page 50] diversis floribus, arborum comis, atque vitium pampi­nis adumbrabat. i. That the Altar might be kept neat the wals faire, the floore cleane, and for that he did set forth the Churches with various flowers, boughs of trees and vine branches. Gregory Nazianzen com­mendeth Gorgonias quod sumptuosis donariis templa ex­ornaverat. i. that he had bestowed costly gifts upon Orat. in Lan. Gorg. the adorning of Churches. Optatus reporteth that even in the dayes of Maxentius there were very ma­ny ornaments for the Churches of Africa. And he commendeth the Emperour Constans for that when he sent almes into Africa, for the poore: he sent thi­ther l. 1. ad parm. l. 3. also ornaments for the Churches. So, his piety and his charity went hand in hand.

Shall wee imagine that God enriching the world with silver, and gold and pretious stones, hath de­stined Hooker. l. 5. sect. 15. these, only to set out secular pomp and state: & will have none but the basest of his creatures to be imployed in his own service? as Mr. Hooker obser­veth, and other learned countrimen of ours lately an swering an accusation of the Papists, who would have the world beleeve, that we waver in our Reli­gion and leane to Popery, because of the cost now more then of late, bestowed in beautifying of our Churches: hath a passage so apt to this our purpose Chillin hic. re­lig. of protest. in prefac. as I thinke fit to transcribe it at full, in these words: ‘What if out of devotion towards God and a de­sire that he should be worshiped as in Spirit and in Truth, in the first place: so also in the beauty of holynesse? What if out of feare, that too much simplicity and nakednesse in the publique worship [Page 51] of God, may beget in the ordinary sort of men, a dull and stupide irreverence, and out of hope that the outward state and glory of it, being well dis­posed and wisely moderated, may ingender, quic­ken, increase and nourish the inward reverence, respect, and devotion, which is due unto Gods Soveraigne Majesty and power? What if out of a perswasion and desire, that Papists may be wonne over to us the sooner, by the removing of this scandall out of their way, and out of an holy Je­lousie, that the weaker sort of Protestantes might be the easier seduced unto thē, by the magnificence and pompe of their Church Service, in case it were not removed? I say, what if out of these conside­rations the Governours of our Church, of late, more then formerly, have set themselves to adorn and beautifie the places, where Gods Honour dwel­leth, and to make them as heavenly as they can, with outward ornaments? Is this a signe that they are warping towards Poperie? Is this devoti­on in the Church of England an argument, that she is comming over to the Church of Rome? Sr Edwyn Sandys I presume (further saith the author) e­very man will grant had no inclination that way; yet he 40 yeares since, commended this part of de votion in Papists, and makes no scruple of propo­sing it, to the imitation of Protestantes.’ His words are.

‘This one thing I cannot but highly commend in that Survay of Re­ligion imit. sort and order, they spare nothing, which either cost can performe in enriching, or skill in adorning, the Temple [Page 52] of God: or to set out his service, with the greatest pompe & magificence that can be devised. And although for the most part, much basnesse and childishnesse is pre­dominant in the Masters and contrivers of those cere­monies: yet this outward state and glory being well dis­posed, doth ingender, quicken, increase and nourish the inward reverence, respect and devotion, which is due unto Soveraigne Majesty and Power. And although I am not ignorant, that many men well reputed, have embraced the thirsty opinion of that disciple, who thought all to be wasted that was bestowed upon Christ, in that sorte: and that it were much better bestowed on him in the poore (yet with an eye perhappes, that themselves would be his quarter Almoners) Notwithstanding I must confesse, it will never sinke into my heart, that in proportion of reason, the allowance for furnishing out the Service of God, should be measured by the scant and strickt rule of meere necessity (a proportion so low, that nature to other most bountifull in matter of necessity hath not failed, no not the most ignoble creatures of the world) and that for our selves no measure of heaping, but the most we can set. No rule of expence, but to the utmost pompe we list: Or that God himselfe had so enriched the lower partes of the world with such woun­derfull variety of beauty & glory, that they might serve only to the pampering of mortall man in his pride; and that in the Service of the high Creator, Lord and giver (the outward glory of whose higher palace may appeare by the very Lampes that we see so farre off, burning glo­riously in it) only the simpler, baser, cheaper, lesse no­ble, lesse beautifull, lesse glorious things, should be im­ployed. [Page 53] Especially, seeing as in princes courtes, so in the Service of God also, this outward state and glory be­ing well disposed, doth (as I have said) ingender, quicken, increase and nourish the inward reverence, re­spect and devotion which is due to Soveraigne Majesty and power, which those whom the use thereof cannot per­swade unto would easily by the want thereof, be brougbt to confesse: for which cause, I crave leave to be excused by them herein, if, in zeale to the common Lord of all; I choose rather to cōmend the vertue of an enemy: then to flatter the vice and imbecillity of a friend.’

Finally I know not any that dissallow the ador­ning of Churches except Anabaptists and Brow­nistes; into whose schisme and faction too many of our bretheren seem to be too much inclining. In­deede Theod. l. 3. c. 12. the unfaithfull disciple afore mentioned did grudge at what was bestowed on Christ; and came not into the bagge, which he had in keeping. And wee read of one Felix an apostate and great treasurer to the apostate Emperour Julian, who beholding the goodly vessels which the piety of the good Constan­tine and Constantius had bestowed upon the Church: sayd in the bitternesse of his malice: en quibus vasi [...]s ministratur Mariae filio. i. Behold what goodly ves­sels the sonne of Mary is served in? But as the histo­ry relateth; this sonne of Beltal quickly came to a shamefull end.

To adorne Churches is not Superstitious: but to deprive them of their ornaments, to hinder their en­dowments, and to repine thereat, are all, no better then sacrilegious.

[Page 54] And now me thinks I heare some of our bre­theren call upon me, to listen to the sounde that is made in our Churches, by voices of singers, by Or­ganes and other instruments of musique, and to tell how I can cleare this from being Popish or supersti­tious?

But God be thanked: as there is no law to pro­hibit the use of musique, even in the Church Service: so withall, being rightly used, it is very usefull and profitable, for the spirituall man, in that it stirreth up his christian affection, the more chearefully to prayse God. Pet. Mart. saith that in Musique rightly [...]nd. judic. 5. ordered tria bonorum genera concurrunt: honestum u­tile, jueundum. i. three good things concur viz. come­ly profitable and pleasant. When God had brought his people through the red sea: & therein whelmed the Aegyptians: The Israelites; as they expresse their gladnesse, by their songs: so, to proportion their joy, the best they can, to the measure of their hapy­nesse do set their ditty to an instrument of Musique. The like is done by devoute Deborah. For when God had given the life of Siserah into the hands of Jael; and peace to Israel, in the confusion of Jabin: Then sung Deborah and Barak: prayse yee the Lord for a venging Israel.

But this was done once upon speciall occasion, at the red Sea, & not above once more, in nere two hundred Object. yeares, in the dayes of the Judges▪ what is this then, to the standing use of musique in the publique worship of God?

But this was done in the publique worship of God Ans. [Page 55] by the people of god; without any breach of any law of God, & therfore it is stil lawful to be done again as well twice as once; & as well cōstantly as sometimes. And therefore the King and prophet David the only man ever Chronicled to have been a man after Gods owne heart (and well might he so be, being so zea­lous as he was for the house and honour of God) as Ps. 69. 9. he composed his Psalmes, to be tuned and sung to severall instruments of Musique, for Gods honor; so he brought that musique into the Church, and erect­ed 1 Chro. ea. 16. & Ca. 25. the most glorious Quire that ever was under the cope of Heaven: for song in the house of the Lord: with Cymballs, Psalteries and Harpes for the Service of the house of God.

But this was in the old Testement and there­fore Object. is like to have beene some Leviticall Ceremo­ny.

The is no such Institution among all the Leviti­call Ans. ceremonies which were all delivered by God to Moses, and by Moses to the people, 400 yeeres be­fore David was borne. Yea, the text telleth us, 1 Chro. 25. 6. playnely that this was according to the Kings order. And therefore, it is no Leviticall ceremony in that there was no institution thereof before the dayes of David. And then I hope here is no feare of Popery to be in the use of the Church Musique because it had the first Institution in the dayes of David: 1500 yeares before any Popery began. And there­fore, Eph. as it were in approbation of so good a practise, Colos. our Saviour Christ with his Disciples sing a Psalme at the end of the Sacred Supper. And S. Paul [Page 56] adviseth the use of the Psalmes hymnes and spirituall Comm. Judic. c. 5. N. 1. Songs. Pet. Mart. proveth that musique hath beene of use in the Christian Church from the dayes of the Apostles, because Plinius secundus writeth unto Tra­jan, euseb. l. 3. l. 30 that the Christians did hymnos antelucanos Christo suo canere i. Sing Psalmes to their Christ, before day light. They found themselves thereby char­ged in Gods worship. And I do assure my selfe, that man who shal bring to the Church, where Musi­que is rightly used, a devout hart not perverted with prejudice: and attend unto the Prayses of God which are set out with Musique: cannot choose but feele his thoughts therewith elevated and enlarged, the more pathetically and feelingly, the more am­plie, and fervently to acknowledge and magnifie the goodnesse of God. It is true that some of the antient Fathers do find fault with the abuse of Mu­sique in Gods Worship: but that condemneth not the right use thereof, any more then the holy Supper is condemned by St. Paul, whilest he blameth those who shamefully prophaned it.

In the right use therefore of church Musique, there is good profit, and edification to the affection but no Super­stition.

CAP. VIII. Gods Servants are Holy and not Superstitious.

HOuses are usually framed to suit their owners: especially when they build them for their owne habitation. And such masters, such men. Salomon had not only builded an house answeareable to the wisdome and state of so great a King: but was also sorted with servants suitable to the wisedome Levit. 19. 2. of their prince, and to the order and magnificence of his house and throne. And God (whose house and habitation the Church is) is holy. The Church also being Gods house, is holy. So the holy God hath an holy house, as is suitable. Neither will he want answerable servants, who by their holy demenure shall manifest it to the world, that they are the Servants of the holy God. The true servants of God must be holy▪ For, the Lord God their master is holy. And St. Peter telleth us, that we are an holy Nation. And here we do not meane only a relative holinesse, such as times places, garments and the like are capable of: but such an holinesse as is wrought by the holy Ghost in the reasonable crea­ture. [Page 58] And this holinesse is either inhaesive or expres­sive.

In haesive holinesse is that seasoning and gratious constitution, wherewith the heart and conscience is Ps. 51. inwardly so qualified, by the holy Ghost as dispo­seth it wholy to the will, honour and glory of al­mighty God. And this is it which David hunge­red after, when he said. Create in me a mew heart, and Eph. 4. 24. renew a right spirit within mee. Yea this is that Image of God, according whereunto man was fist created, in righteousnesse and true holinesse.

Expressive holinesse is the outward manifestation of the former, by the words of our mouthes, and by the performances and gestures of the rest of the lymbes of our bodyes: as in their severall kindes we be occasioned, to make use of them and this is fully required at our hands Ro. 12. 1. present your bodyes a living Sacrafice holy and acceptable unto God. This expressive holinesse is to be practised two wayes. First in our conninuall conversation before God. Secondly in our speciall approaching unto God. As the duty of a Servant to his Master is, first in be­ing diligent and faithfull in all his businesse. Se­condly in his respective behaviour, when he com­meth to his Masters presence: or is in speach with him: and yet more specially, when he is to crave favor, or to give thankes for favors received from him. So the Servant of God, having his heart pos­sessed with the feare of God, is first very carefull, that he offend not in the tounge: that there be no pride nor lust in his eyes: that his feete neither walke [Page 59] nor stand in the way of the ungodly: that his hands be free from bribery, oppression and all iniquity. And finally that all his members be instruments of righteous­nesse unto God: and his conversation honest before the world: That his light may so shine before men, that they may see his good workes and glorifie his father which is in heaven.

God hath made as well the body as the soule. And therefore he is to be served, as well by the out­ward members of the body as by the inward abili­ties of the soule. He that saith by Solomon, Sonne give me thine heart. Saith also by Saint Paul, present your bodyes a living sacrifice. And as there must bee no strife among the members: so, neither must the soule and bodye disagree, But joyne sweetly, both 1 cor. 6. 20. as one in the Service of God. And therefore he saith Glorifie God in your bodyes and spirits for they are Gods. And of all this, we must be constantly care­full, Ps. 16. 8. so to set God alwayes before our eyes, and to have alwayes a good conscience both towards God and towards Act. 24. 16. man, that when we come to give an accompt of our Stewardship we may with joy heare that comfortable approbation, of our Lord and Master well done good and faithfull servant.

But when the servant of God approacheth unto God, in his holy House; ai his holy Table, to speake to God by holy Prayer, to heare him in his holy word, to give him thankes for received blessings, for health, food, rayment, manifold preservations, forgivenesse of sinnes, the hope and expectation of the joyes of heaven, to begge all things requisit for [Page 60] body or soule, to receive the holy Sacrament of the body and blood of his blessed Saviour thereby to be sealed to the day of Redemption: Then, as to be specially reverend and devoute in heart within; so, to expresse the same by such behaviour and respect without, as may shew the reverence and humility suitable to, and becomming, the holy servant of the holy God, in so holy a businesse, in the holy place. And in all this there is no Superstition.

CHAP. IX. Gods worship is to be performed with outward expressions.

THat in the common way of our ordi­nary conversation, wee must consci­onably serve God, as well with the members of our bodyes, as with the faculties of our soules, None, except peradventure some bruitish familists (a generation given over to a reprobate sence) will deny. But, I finde it beyond exceptation difficult, to perswade diverse men (who yet will seeme specially zealous Pro. 23. 28. to have God rightly worshiped) that in Gods wor­ship there is any use of any more then the soule or minde alone: And that, because it is sayd sonne, give [Page 61] me thine heart. And herein they deale with us, as the Papists do in another case. For, when we teach that a man is justified by faith in Christ. They present­ly charge us that we exclude workes as not requisite in a Christian. So, these men hearing us urge, that the members of the body must be used in the wor­ship of God, except against us; as if we excluded the heart from this duty. But I would gladly request my bretheren to understand, that as being justifi [...]d by Jac. 2. 18. faith, wee labour to shew our faith by our workes, know­ing that to be no true or lively faith, which doth not fructifie and bring forth good workes: So by the out­ward gestures of our bodies, we declare that worship which is in the heart, assuring our selves that there is no devotion in the heart of that man, who maketh no expression thereof, in his outward behaviour. And whereas God saith sonne, give me thine heart. I conceive (under correction) that God dealeth here­in, as a tender father, who seeing his sonne plunged into some dangerous gulph saith sonne, give me thine hand, not that the father intendeth to reskue onely the childes hand: But because, the hand is the gain­fullest limbe, for the child to reach out, and for the Father to take hold on, to draw the whole childe out of danger: So almighty God, seeing his childe at a lametable passe, ready to sinke to the bottome of hell; saith sonne give me thy heart. That so God, having gayned hold on the heart, may thereby draw the whole man to eternall safety.

There is such correspondency, and sympathy be­tween the Soule and the body; as maketh to accord [Page 62] one with an other, like those Creatures and wheels, mentioned by the Prophet Ezech. when those went, these went; when those stoode, these stoode: when those were lifted up, these were lifted up: for, the spirit of the living Creatures was in the wheeles. So, may I well say: when the Soule moveth forward in devotion Eze. 1. 21. towards God; the body will not be left behinde, but will beare the Soule company. If the Soule in humility be dejected: then the body with a bare head, a bowing waste and bended knees, is in all gestures of submission. If the Soule be ele­vated and encouraged by desire and hope towards God: then the eye looketh up, and the hand is lifted up towards heaven, expressing outwardly the inward disposition of the Soule. And on the other side e­very man findeth in his owne experience, that his Soule doth sympathise with the temper of his body. For, if the body be tired with labour, the minde be­cometh heavy and dull. And do wee not perceive plainely, that when we betake our selves to our knees for prayer; the Soule is humbled within us, by this very gesture? And when when wee lift up our hands and our eyes towards God, wee feele an elevation of the Soule also towards the throne of grace.

There is an instance in the booke of Exod. which fully illustrateth this point. For when Israel was in fight with Ameleck, Moses Aaron, and Hur went up Exo. 17. 10. 11. to the tope of the hill. And it came to passe when Moses lift up his hand, Israel prevailed: And when he let downe his hand Amaleck prevailed. Shall we thinke [Page 63] that there was a charme in this his holding up and letting downe of his hand? Is it not manifest, that Moses was heard at his prayers to God, for his peo­ple? and that, as his handes were borne up, his soule did beare up also, in the greater measure of zeale and faith whereby his prayer became the more Lyr. powerfull? per hoc ostendttur suae orationis efficacia. i. by this is manifested the efficacie or force of his prayer. Nec contra Amalechitas, tantum vis armo­rum, Orig. in num. hom. 13. quam Moysis valuit or atio. Vt enim elevasset ma­nus ad Deum vincibatur Amalech: remissae vero & de­jectae vinci faciebant Israel. i. The force of armes was not so powerfull against Ameleck, as the prayer of Moses. For, as he lifted up his hands, to God, A­meleck went by the worst: but if his hands setled or fell downe, Israel tooke the foyle, St. Aug. spea­keth to the same effect. And may we not conceive Ser. de tom 93. that Saint Paul meaneth the same thing, when he will have menat their prayers to lift up pure hands? A learned interpreter speaketh full home to this 1 Tim. 2. 8. purpose saying, upon that text. Voluit hoc symbolo significare vim orationis. Elevatio enim manuum con­tentionem orationis, remissio manuum remissionem orati­onis adumbrabat. Elevans manus elevabat & mentem, Cornel. a lap. & intendebat in Deum: Cum vero lassus remittebat manus remittebat & orationem. i. He would by this symbol set out the force of prayer. For, the lifting up of his hands did signifie the earnestnesse of his prayer and the setling of his hand the slaking of his devotion. In lifting up his hand he rowsed up his spirit, and dealt with God the more fervenly: but [Page 64] when growen weary he let fall his hand, then he cooled in his prayer.

As for my part. Whensoever I see any man u­sing outward reverence, in the act of Gods worship; I shall judge him to be the more devoute within, by how much the more he doth outwardly expresse, in reverened gestures: Neither can I ever be per­swaded, that, that man is inwardly affected with re­verence, towards God: who doth not outwardly declare the same, by the reverend behaviour of his [...] a. 2 a. q. 94. body. For as Aquinas alleadgeth out of S. Aug. Ex­terior cultus est confessio quaedam cultus interioris. i. The outward worship is a certeine confession of the in­ward worship. Wee cannot deny, but that men may make a faire outward shew of holinesse and devo­tion when they are most foul within, through hypo­crisie and prophanesse: as the Pharisies made long prayers, whilest they intended to devoure wid­dowes houses. But yet, let me prevent or represse insolent censures, with the words of St. Paul: Who R [...] 14. 4. art thou that judgest another mans servant? Thou dost with thine eyes see reverence, in the outward beha­viour? Thou seest not what is within, in the heart. 1 Cor. 13. 7. But Christian charity beleeveth all things and hopeth all things: and requireth that wee judge the best, ac­cording to the outward appearance. God only is the judge of the heart, we are to judge according to what wee see: and not according to what we see not. Wee are taught to be devout and reverend, both within and without: And to performe worship to God not with the body alone nor with the Soule a­alone; [Page 65] but with body and Soule both: that so wee may not seperate those, which God hath conjoy­ned. No doubt, but there is too often an outward shew of much devotion and reverence, where there is none or very little within For, impiety can dissemble. Sathan can change himselfe into an Angell of light. The woolfe can put on Sheepes cloathing. But there can be no inward reverence or devotion in the heart, which doth not shew it selfe outwardly (except peradventure when some perplexing terrour, may for a time make a Chri­stian man discover humane frailety) for, true Religion loveth not to dissemble. The Angell of light will not transforme himselfe into a Divell of darkenesse: nor will the sheepe cloath it selfe with the skinne of a woolfe. And the man which hath a devout and Religious heart, will not seeme pro­phane, but will declare his piety and probity out­wardly, by the holinesse of his workes in his con­versation and by the reverendnesse of his behaviour in the worship of God.

The Schoole-men make a threefold act of ado­ration: Pined in 3. q. 25. ar. 2. whereof the first is in the understanding, ap­prehending and conceiving the excellencie of the object, or that which is to be worshiped. The se­cond in the will, inclyning and disposing a man, to honor, that object. And both these they call inward worship. The third act is the expression of that inward apprehension and inclination, by sensible signes, as, by word, deede, or gesture, and this they call outward worship. Ex duplici natu­ra [Page 66] Compositi sumus intellectuali & sensibili. Du­plicem adorationem deo offerimus: Spirituale, qua consistit in interiori mentis devotione & corporalem 2. 2. q. 14. ar. 2. in exteriore corporis humiliatione i. Wee consist of a two fold nature, intellectuall and sensible. Wee performe to God a two fold worship: The one Spiritual, consisting in the outward devotion, of the minde; and the other corporall, in the outward humiliation of the body.

But here, my brethen are ready to tell me, that by these words of Aquinas, what is done by the Object. body is but a corporall worship: and that the spi­rituall worship consisteth in inward devotion, and then they urge the words of our Saviour, saying, Josh. 4. 24. 1 Tim. 4. 8. God is a spirit, and must be worshipped in spirit and trueth, whereto they adde the words of St. Paul: bodily excercise profiteth little.

It may be thought, by these words, first, of Saint Ans. Paul, that bodily exercise doth profit some thing: though but a little: and we are not to neglect, much more to abhorre that, which may afford the least furtherance, in the way of Godlynesse, and in Gods worship. But, if my brethren tell me, that I do much mistake the meaning of the word, litle in this text: I must tell them, that they in thus applying it, to our behaviour in the worship of God, do much more mistake, and fearefully wrest the words, bodily exercise; Concerning the meaning whereof, Interpreters do not readily a­gree. But, this I am sure of; that of all the Inter­preters which I have seene (and I have purposely [Page 67] made some search) not one doth understand them of those gestures of the body in Gods worship which we now treate of. And it is manyfest that the bodily exercises whereof S. Paul speaketh, are such as he setteth in opposition unto true godlines: and yet such as, wherein foolish people, perver­ted by hypocrites, and guided by idle conceits, and no better then old wives fables, do place Religi­on.

Abstinency from meate and from marriage, v. 3. unto which we may adde, long and frequent wat­chings, pronouncing of long and many prayers, lying on the cold ground, wearing haire cloth, and the like, with such kind of disciplining of the body may profit something as they may be used. Cor. 7. 26. For, S. Paul deemeth those people happy, in regard of the present necessity, which were unmarried. And he alloweth those which are married, some­times, and upon some occasions to withdraw one from an other, that they may the better dispose themselves to fasting and prayer. Watching fast­ing, and such other chastisings of the body are also of profitable use, to tame the flesh, and to bring it into subjection to the spirit: and so to make the whole man the fitter for devotion. But if men place true Godlinesse, to consist in these ve­ry exercises, and so conceive with themselves, that whilest they performe them, they are eo nomine, for that alone, very good people, though otherwise they live in the custome and practise of foule and known sinnes: then shall they finde that their bo­dily [Page 68] exercises do profit little: that is nothing at all, and that in vaine have they wearyed themselves therein. And so; if a man thinke that though he neglect the true duties of godlinesse; he is yet a godly man; because he is very exact in all the ge­stures of outward reverence in Gods worship: I paralell that man with an other sect of hypocrites, whose whole godlinesse consisteth, in going to to some selected Church, and in being present where a Sermon is: though in the meane time, they learne nothing and practice as little of any true godlinesse. Both these sorts of men I ac­knowledge to be an hypocriticall and superstitious generation both a like. And of them both I say that they have a forme of Godlines: but deny the power thereof.

Though then bodily exercises profit not those, who place their whole Religion and goodnesse in them, as they are meer bodily actes. Yet are they not unprofitable for Christian men, who make the right use of them, either to tame the body and to bring it into subjection, by fasting, sack cloth and ashes and the like: or to make outward expression of inward devotion: as by bending the knee, bowing the body, lifting up the hands and eyes and such like gestures in Gods worship.

As for the wordes of our blessed Saviour: God is a spirit, and must be worshipped in spirit and in Ps [...]. 95. 6. trutb. I aske those men, which alledge them a­gainst outward reverence; what they will say to holy and devoute David when he saith: O come [Page 69] let us worship and fall downe and kneele before the Lord our maker? Doth not the spirit of God here require the gestures, of bowing downe and knee­ling to be used in Gods worship?

But for further satisfaction herein we will spend a few lines (though one would thinke words need­lesse in so cleare a case) in the exposition of our Saviours wordes. Wee therefore give our bre­thren to understand, that the word Spirit in scrip­ture hath divers sinifications, as i. The regenerate man is called the Spirit. Matth. 26. 41. The Spirit is willing the flesh is weak 2 The will or inclination. 2 Cron. 36. 22. The Lord stirred up the Spirit of Cyrus. 3 The courage of a man. Josh. 5. 1. There was no spirit in them any more because of the children of Israel, 4 Ʋnderstanding and knowledge Dan. 5. 12. An excellent Spirit and understanding and knowlegde were found in Daniell. 5 Doctrine or teaching 1 Joh. 4. 1. Beleeve not every Spirit but try the Spirits. So then, take the word Spirit in any of these significa­tions and it will nothing hinder the use of corpo­rall or bodily gestures in the worship of God. For, to worship God in Spirit, is to worship him with a regenerate or new man which after God is created in righteousnesse and true holynesse Eph. 4. 24. It is no compassing of Gods Altar, without hands wash­ed in Innocency Ps. 26. 6. no praying to God with­out pure handes lifted up. 1 Tim. 8. No com­ming into the marriage feast without a wedding gar­ment. Mat. 22. So, it is not for any to performe the holy act of worship, to the holy God, that is [Page 70] not regenerate and holy and will so worship in spi­rit and truth i. in true holinesse. For, God requi­reth such to worship him. 2. God must be worshiped in Spirit. i. with a willing ready and chearefull mind Deborah in her song Iudic. 5. 2. doth prayse God for the people that became so willing. And 1 Pet. 5. 2. Gods flock must be fed, not by constraint but wil­lingly and so, Gods worship must be performed in Spirit, that is, willingly. 3. God must be wor­shiped in spirit. i. Not faintly and droopingly: but couragiously and zealously in the fervency of the spirit as Rom. 10, 11. 5 God must be worship­ped in spirit and in truth. i. with understan­ding and knowledge, rightly informed. Lastly: God must be worshiped in spirit and truth. i. Guided by the holy spirit of God: as all the sonnes of God are led by the spirit. Rom. 8. 14. which leadeth un­to all truth. Joh. 16. 13. And this is home to the text in spirit and truth; when in Gods worship we so make use of either body or soule as by Gods word and spirit, wee are thereto directed. Cor­porall actes may be done in the Spirit as our Savi­ours going up to the mount. Mat. 4. was a Cor­porall act, and yet it was done in the Spirit: For, he was led by the Spirit v. 1. And to this effect are the words of the Schoole-man cleare and full, in in the place before alledged, Adoratio Corporalis in Spiritu fit, in quantum ex spirituali devotione pro­cedit, & ad eam ordinatur. i. Bodily worship is 2. 2. q 84. ar. i done in the spirit, in as much as it proceedeth from spirituall devotion, and is made to serve thereun­to. [Page 71] When our brethren Pray or Preach, do they not use a bodily member, viz. the toung, to ex­presse themselves withall? The using of the tounge is a bodily exercise, as well as the bowing of the knee. And yet, I hope, they thinke that they do both Preach and Pray in the spirit. Are not eating and drinking bodily actions? And yet I trust wee do eate and drinke in the spirit: when wee do it in the feare of God, and (as St. Paul adviseth) to 1 Cor. 10. 31. Gods glory. Wee read in Rev. 4. v. 10. of foure and twenty Elders, who fell downe on their faces & worshipped him, who liveth for ever. Shall wee say that they woshiped not in Spirit and truth, because they used a gesture of humilitie and reverence in falling downe upon their faces? It is lamentable to behold men pretending sincerity and love of trueth, thus perversly wringing Gods holy word and willfully shutting their eyes, against so cleare light of so manifest a truth.

When the knee is bent, the body bowed or the hand lifted up devoutly unto God: these are in­deede bodily exercises or actes done by the members of the body, as outward ex­pressions of inward devotion: but no acts of Su­perstition.

CHAP. X. The severall gestures used by Gods Servants in his worship are all free from Superstition.

WEE have hitherto made scearch, in and about the house of God, or place of Christian assembly, wee have carefully pryed into every nooke and corner thereof, and ob­served the Servants of God, performing worship unto God, so as their inward devotions are de­clared and expressed by their outward gestures and demeanures; God being so worshipped by their whole man, body and Soule. But in all this wee have found no Superstition. But [...] all things decently and in good order. Come we now and examin those outward demea­nures, gestures and expressions, severally and per­ticularly: And all that wee do in our Churches in their distinct formes and postures: least yet, un­der any of them, some peece of superstition be par­adventure concealed, and here I must confesse, some evill Surmisers have unjustly caused much sus­pition: For, our justification therefore and the manifesting of truth to Gods glory, Come and see all that is done in our Churches.

[Page 73] Wee confesse our sinnes unto God. Wee begge pardon at the hands of God. Wee give God thanks for what wee have received▪ Wee crave from God what wee stand in need of. Wee remember the afflictions of all distressed people, with our prayers for them all, and our almes to the poorer sort. We reade, and heare read, the holy Bible and godly expositions, homilyes and sermons, whereby the ignorant are instructed, the unruly admonished, the backward exhorted, the hard-hearted terrefi­ed, the feeble encouraged the aflicted conscience comforted. We administer the Sacraments of Bap­tisme and the Lords supper. Is any of these any su­perstitious act? Our scrupulous brethren allow all this. But then thus they take exception.

In your very entrance into the Church, you Object. put off your hats and kneele downe and pray: as if either God were not in other places: or, that wee might not pray, but in the Church.

If we taught men, that they ought not to pray Ans. anywhere else, but in a Church, or place conse­crated: or that we did not use to pray in any other place: then, there were some cause to object thus against us. But we are in our Churches, from time to time called upon, to pray continually, and in all things to give thankes. Is it not thus extant in our booke of common prayer? It is very meete right and our bounden duty, that we should at all times and in all places give thankes to thee O holy father, Lord of heaven and earth. Is there not in that booke speciall service to be used in privat houses, at the bed side of [Page 74] sick people? Is not the booke it selfe free and vendible, by every Stationer, not only for the publick worship in Churches: but also for the use of every private man in his own house? Be there not also plenty of other bookes in print, of formes of prayers to be made unto God, upon severall occa­sions at any time, in any place, by any man, whose soule is possessed with so good devotion? And therfore it is plaine, that our devotion and disci­pline doth not therfore encline us to pray, when we come within a Church; as if we held that the only place, where a man may pray: but for that the Church is an house of prayer (as we have alrea­dy shewed) this very place putteth a man in mind, and calleth upon him, there specially, to pray: in somuch that it is a place purposely set apart, for that very end and purpose: that whatsoever a man doth elsewhere, yet here he should pray because this is the house of prayer. We uncover our heads in the Church: as in the presence Chamber on earth, of the King of heaven and earth. And when we pray, we kneele, because kneeling is the gesture of humility, becomming a man who preferreth his petition, to the God of heaven.

In the fourth Century, a time abounding with prodigious haeresies, arose one Eustachius, who, among others of his prophane opinions, wherwith many became infected, maintained: that Churches Concil. Gangr. and meetings therein are to be despised. Damascus and Saint Augustin mention this to have been the haeresie of the Messalini otherwise called Euchites [Page 75] and Enthusiastes, who also had so meane an opinion of Baptisme and the Lords supper, as that they held Dan. de haeres. 8 Aug. Serm. con­tra Arrianos. l. 4. C. 11. de ecliis. c. 37. them altogether uneffectuall and unprofitable: as Theodoret reporteth. Turrecremata telleth us, that the fratricellian haeritiques a most impure sect, main­tained among other things, Eccelsiam non plus va­lere ad orandum: quam porcorum stabulum. i. That the Church avayleth a man for prayer, no more then a swine-sty. O my brethren, conforme not yourselves to the abominable fancies of these filthie dreamers, odious to God, and in the judgment of the Church damned haeretiques.

To pray, is no superstitius act. To pray knee­ling is no superstition. To pray in a Church, as we shewed cap. 4. is no superstition. To use reverend gestures and behaviour of humility, in the presence of God, is no superstition. To repute the Church to be Gods house is no superstition, Therefore, for a man entring into a Church to put off his hat, and being come in, to kneele downe and to pray to God: are no superstition but pious acts of chri­stian devotion.

You have so many severall gestures and postures; Ob. sometimes sitting; sometimes kneeling; sometimes standing; sometimes bowing. Why may not men use what gestures they please: so that the heart be right?

I have already shewed that a reverend heart can Ans. not but produce reverend demeanure in Gods wor­ship. And yet further to answer this cavill, I say. It is not inough, that our gestures be reverend and [Page 76] sober, in the generall, except also they be suteable and fit to expresse the present act, whereto they are applyed. And first, for sitting. If humane frailty specially in aged people, could endure it) sitting would not at all be used in the house of God; spe­cially during the holy businesse of Gods service. But in consideration of the infirmity of flesh and blood, Rest is sometimes requisite: least too much weakenesse either diminish or disturb devotion. Therefore, the indulgence of the Church permitteth us, to sit whilest the mini­ster is reading or expounding any part of the word of God for our instruction: and while doctrines are taught and applyed for our fur­ther edification. But when we come to utter an hymne or petition, then the minister, who be­fore spake unto the people, doth now joyn with the people: and both minister and people, with one heart and voice, joyn in a language to al­mighty God. And therefore, compose themselves to a gesture of solemne adoration and worship: which I never knew sitting to be: neither do I thnike that any president can be found in all the whole Bible, of any, either Congregations assem­bled or persons in privat, sitting at their solemn worship of almighty God. We find in the revela­tion Apoc. 4. 2. God described upon his throne: and foure and twenty Elders, wearing crownes, sitting up­on so many seates, round about the throne. And anon, those Elders betake themselves to worship him that sitteth on the throne. But now they keepe [Page 77] themselves no longer on their seates: when they are to performe the act of solemne worship. But they fall downe before him that sate on the throne, and cast their crownes before the throne saying, Thou art worthy O Lord to receive glory &c. So also cap. 11. ver. 16. there are 24 Elders, who sit before God, on their seates. But when they worship they fall downe on their faces. We read also of some that worshipped God standing. So did the publican [...] standing a far off, he said: God be mercifull to me a sinner. And a great company whom no man could number, did stand before the Luc. 18. 13. throne, in the sight of the Lambe and cryed with a loud Apoc. 7. 8. voice saying: Salvation from our God which sitteth on the throne. And therefore we give glory to the father sonne and holy Ghost: or recite some hymne, appoin­ted by the Church to be pronounced by the Mi­nister and people joyntly, to glorifie and praise God withall standing; both in imitation of these examples, and also accompting it the more reve­rend gesture then sitting (which we never finde used in the solemne and publique worship by Gods people. And in all this no man can point out any Superstition.

Againe, we use the gesture of standing, when wee publiquely rehearse the articles of our faith, or attend unto those choise portions of the Go­spell, appointed for their speciall times and oc­casions. And both these are the same: For, the Creede is the breviate of the Gospell, and the Go­spell is in the Creede or the articles of our Faith at [Page 78] large. At the rehearsing of the one, and at the reading of the other, we stand up. The reason is, to signifie and expresse hereby our resolution and readynesse to stand, and persevere to the end, in this Faith, which we do professe. And this ex­pression is according to scripture: which by the metaphor of standing setteth out Christian forti­tude and perseverance as Rom. 5. 2. we are by faitb admitted to this grace wherein we stand. And cap. 11. 20. Thou standest by faith. So 1 Cor. 16. 13. Stande in the faith. And 1 Pet. 5. 12. This is the grace wherein yee stand. So then, we by this gesture of standing at the Creede or Gospell, pro­fesse our constancy or perseverance.

But when the scripture speaketh of standing in Ob. grace or in the faith, it doth not intend a bodily but a spirituall standing.

It is very true. And when wee by our bodily standing do professe our spirituall standing, we do Ans. herein no whit swarve from the meaning of the Scripture: But what the Scripture expresseth in word, we declare by a gesture, of the same signification. And so, in this is no superstition.

One would think that no body should be so ab­surd, as to dislike the gesture of kneeling in prayer. But because I have seene with mine eyes, and that not seldome, whole troops of men and women, and those not of the meanest, in the time and place of divine Service, while prayers and suppli­cations were made unto God, sit all the while. I think not altogether needlesse, to free the gesture [Page 79] of kneeling in Gods worship, from all suspition of superstition. And that by precept, practise and reason, For precept take the words of the Psalmist Ps. 95. 6. O come, let us worship and fall downe, and kneele, be­fore the Lord our maker. For practice we will looke upon the farest president. Our blessed Lord and Saviour Jesus Christ kneeled downe and prayed. If Luc. 22. 41. men will be ruled by reason, they will not, when they are to petition the King, of Kings, omit such a gesture of humility, as kneeling is, being the most suitable for a man at his prayers, and for this cause we kneele at the holy Communion recei­ving; whereat, we both lift up thankfull hearts unto God, for the death and resurection of Jesus Christ: as also beg of God, that by the merits there­of, our bodies and Soules may be preserved to everla­sting life? It is not denyed, but that a man may pray sitting, walking, standing or layd along: For we ought to pray alwayes. But when a man beta­keth himselfe to a set exercise of prayer, and that specially, in the publique Congregation, knee­ling is the fittest, and no Superstitious ge­sture.

But, though divers things in use with you in Ob. your worship, might in themselves be something indifferent and tollerable, yet there are some ge­stures used in your Churches, very offensive to weake Consciences and therefore ought to be for­borne.

How weake the consciences of these men be, I must leave it to God to judge of. But I must [Page 80] needes thinke that their fancies are strong whilest they will not beleeve, but that they have better knowledge then their teachers, and more wis­dome then their Governors. For, they will pre­scribe, what the minister must teach, and how, both Church and Common-wealth must be orde­red. And wherein their Ministers teach, or their Governours Command, otherwise then they like of, they will slight the one, and disobey the other. But, to come to the point. What is that, which is so offensive above the rest. Let it come forth: and shewe its Superstitious face: that when wee see it to be such wee may abhor it thereafter. It is, as I am told (for else I should never have magnified it) The bowing which wee use at the name of Jesus and at the Communion Ta­ble.

For, as the name of Jesus, the plaine text telleth me: that every knee shall bow thereat. But forward people thinke to evade the authority of this text, Phil. 2. 10. by saying, that the word Name doth in scripture sometimes signifie power. And this wee deny not: and wee acknowledge further, that it also signifieth divers other things, as, fame or renoune 2 Cro. 26. 8. His name went forth to the entrance of Aegypt. So it signifieth also Posterity Deut. 25 7. My husbands brother refuseth to raise up a name unto his brother. It is taken for memory or re­membran [...] Es. 56. 5. God will give the eunuches in his house a name. But now what of all this? will they say that the reverence mentioned in the text [Page 81] Philip. 2. is to be given peradventure to the power, renown or memory of the sonne of God: and not to be done, when wee heare him named by the name JESUS? But then, here would I know of them, which of these, power renowne or memory, shall I conceive to be meant in this text by the word Name? If they say, his power, then I aske why not his renowne? If they say his renowne, then why, not his memoriall? For, the word Name doth in Scripture, by a trope, signifie e­very one of these. And when we leave the pro­per sence of any word in Scripture, wee must shew some necessity why we do so, and make it plaine, that it must be taken in that significative sence, which we give therof. It is not inough to say, such De doct. Chr [...]. 3 C. 10. a word is in some places taken in a figurative sence and therefore I will so understand it here, and where I list besides. St Austine, dealing with such loose expounders of Scripture, saith Nihil facilius est quam dicere Tropus est: figura est, modus quidam dicendi est, Hebraismus est. i. It is an easie matter to say, it is a Trope: It is a figure: It is a certaine forme of speech: It is an Hebraisme. And there­fore he giveth this rule. Oratio figurata est; quae proprieintellecta, nec ad fidem nec ad dilectionem nec ad ullam aedificationem accōmodari potest. i. Then is the speech figurative, when it cannot be made to serve, for either faith or charity or any edification, in the proper sence of the words. Illy [...]cus, that one of the centuristes, well knowne to be no friend to Superstition doth among the rest of his rules, [Page 82] for the right understāding of scripture, give this for De rat. Cogn. Sacr. lit. one. Verba sacrarū literarū proprie acccipienda sunt, nisi loci sensus in aliquē fidei articulū propalā incur­rat. i. The words of holy Scripture are to be under­stood in their proper sence: ecept that so, the mea­ning of the words do directy fal foul upon some ar­ticles of faith. And in an other place he thus advi­seth. Ne quaerat aliquis umbras aut sectetur som­nia allegorianum, nisi manifesta sit allegoria; & lite­ralis sēsus sit alioquin inutilis aut absurdus. i. let not a man hunt after shadows or dreame of allegories, except there be a manifest allegory: And that with­out an allegory, the literall sense be unprofitable and absurd. And to this point a learned Countri­man of our own speaketh home, saying Allegoryes Perk. in. gal. 4. 24. are to be admitted, when the words sound against com­mon reason, analogy of faith or good manners.

Let us consider these rules, and see, if there be any necessity that the word Name, in the text to the Philipians, be understood in any other then the proper sense. Is it against common reason, Faith, Charity or good manners, so to understand it? Or is it against the scope of that place, or of any other part or peece of scripture; for me to bow my knee, or to expresse reverence, by any seemly outward gesture, when I heare my blessed Lord and Saviour named, by his proper name, JESUS? How then dare I suffer my fancy, here to leave the prop [...] [...]ase, and to devise a figure: as if I might worke the Scripture, like a nose of waxe, as I list my self? I will here adde one rule more which [Page 83] we have from Saint Hillary. Optimus lector est, qui dictorum intelligentiam expectat ex dictis, potius quam imponat, et retulerit potius quam attulerit: Neque cogat id videri dictis contineri, quod ante le­ctionem praesumpserit intelligendum. i. He is the best l. de trin. 1. reader of Scriptures, who lookes for the meaning of the words in the words, rather then putteth or imposeth a meaning upon them: who fetcheth the sense from the words, rather then bringeth it unto them. And who enforceth not that to seem to be contained in them, which he presumed to find there before he read them.

If any man will contend that yet there is an alle­gory Ob. in that text, because knees are there ascribed to things in heaven and things in earth and things un­der the earth. I answer, that when knees are ascribed Ans. to things which properly have none, there, ne­cessity enforceth us to acknowledge a figure. But the Son of, God our blessed Saviour hath a name, even the name JESUS, in the proper sense. And men have knees, not figuratively, but properly. Therefore it is without any figure, to say, that men having knees naturally, shall bow those knees at the name JESUS, which is not a metaphorical but the proper name of the Son of God. And so there is no necessity to seeke a figure in that text in the word name, or in the word knees, so farre as the duty concerneth man. But it is very dange­rous, against the faith of a good Conscience, and against the true rules of right interpreting the Scriptures, thus to rove at figures and to imagine [Page 84] allegories where we need not: and upon bare un­certaine conjectures, not knowing certainly, what to stand unto.

But by this bowing at the name of Jesus we shall Object. magnifie the Son above the Father and the holy Ghost.

No such matter; but we shall honour the Father Ans. in the Son: For so saith the text, that this is done to the glory of God the Father. And seeing no man can say that Jesus is the Lord: but by the holy Ghost: Let us never feare, that, that respect which we do to our Saviour, by the instinct and direction of the holy Ghost, can be any diminution or disparagement to the holy Ghost. Will any man say, that the bles­sed virgin Mary, did disparage either the Father or the holy Ghost, when she said: My spirit rejoiceth in God my Saviour? Luc. 1. 47.

But why then is this reverence done at the name Quest. of the second person, more then at the name of the first or third? Ans.

Because that, not the Father nor the holy Ghost but the Son made himselfe of no reputation and tooke upon him the shape of a servant and became obedient to the death, even the death of the Crosse; therefore God hath exalted Him and given Him a name above every Phil. 2. name that at the name of Jesus every Knee should bow.

Shall I reverence a word or bow to a sound of letters? Quest.

We bow to and worship, not the word, sound Ans. or letters: but God, thereby expressed. The word is our Remembrancer, to put us in [Page 85] minde of the duty which we owe to God our Savi­our.

Why is this speciall reverence done at this, more then at any other name of God? Quest.

Every name of God is reverend and holy. But whereas a sinfull man shall find terror, in other Ans. names of God, expressing his Majesty, Power, Justice and the like: This is the only name of God which fully setteth out unto us the mercy of God to eternall salvation. For, therefore is he called Jesus, because he shall save his people from their sinnes. And, there is no other name under heaven given, Matth. 1. 21. Luc. 4. 12. whereby we must be saved. For so much therefore, as in this name we find the greatest, yea unspeaka­ble Comfort: It is agreeable to good reason, that we be by this name stirred up and affected with un­speakable joy within: and that we make expressi­on thereof, to the glory of God, by devout out­ward reverence.

I would, my brethren which are so scrupulous in this point, would, without prejudice, read the learned and cleare tteatises, which are extant on this argument: and specially that exquisite peece of that most learned and judicious Bishop Andrews And that, (setting aside their causelesse quarrell, against his being Lord Bishop) they would weigh his reasons with an humble spirit, and an heart lif­ted Joh. 16. 13. up to God, through Jesus Christ to be guided by that Spirit of truth, which our Saviour promi­sed to send, to guide us all, into all truth. Then I make no doubt, but they would soone see, that in [Page 86] bowing the knee to God, at the mention of the name of Jesus; there is no Superstition.

But you call the Communion table an altar: and Ob. you adore it, by bowing and doing reverence thereunto.

We are not by any Canon or rule (that I know) required, to call it an altar. And the now Lord Ans. Bishop of Elie (a man specially zealous to restore Gods publique worship to the primitive lustre) in the articles which he lately exhibited, in his vi­sitation, when he was Bishop of Norwich, doth Chrys. Nyssen. [...] not at all call it by the name altar, but sometime the Communion table; and sometime in the words of the Fathers the holy Table. And yet, it hath an­tiently been called indifferently, by either name, Coale from the Altar. Altar. Christianum. [...]. Antid. Lincol. Altar or Table: and may indifferently beare either name: as is abundantly cleared of late, by divers learned pennes; who have eased me, from any la­bour in this point: and are sufficient to satisfie any reasonable spirit.

Neither know I any particular or oppositive law enjoyning us, to bow at the altar or Cōmunion table. Yet the devotion of those which do practice it, be­ing grounded upon the custome of the Catholick Church of Christ: is (in my poore judgment) not only justifiable but also commendable. For what is there to be said against it?

It is superstition, in Gods worship, to bow or do Ob. reverence to any creature.

Wee do not bow, to the table: but, at the table Ans. as a man in his onw house praying, either in his clo­set [Page 87] by himselfe or in some roome amongst his fa­mily, kneeleth at his chaire or table is not sayd to kneele to his stoole or table. So, we, that bow at the Communion table, do our reverence there, not to the table, but to God, at the table.

And why there more then any where else? Quest.

I answer first, by such another question. Why Ans. not there as well as any where else? what is there to forbid me to do my duty reverently unto God in that place? Againe I aske my brother, why was Moses commanded Exod. 3. 5 at the fire bush to put his shooes from his feet, rather there, then in any other place? I hope he will answer me with Gods own reason and words viz. because the place was ho­ly ground. Then I ask once more; what made that place holyer then an other? will it not be con­fessed to be, Gods speciall presence, there specially manifested in the voice that spake and the fire which burned not the bush? All this is cleare and undeniable. And from hence then, thus it follo­weth necessarily A place, where God by speciall signes manifesteth his speciall presence, is more holy then another place. (though not in nature, yet in use and relation) And there, men are to demeane them­selves, with special reverence therefore. But the Com­munion table is a place, where God manifesteth himselfe, specially present, in the Sacrament of the body and blood of our Lord and Saviour Jesus Christ. And therefore men ought there to de­meane themselves with speciall reverence, towards God, there specially present. For, when a man [Page 88] considereth the love of God in Jesus Christ sealed un­to him, by the body and blood of Christ, whereof the Communion table doth specially put him in minde, as being a table specially set up, and set a­part, for that banquet; then the heart (if it be right) is lifted up in reverend thankefullnesse to our mercifull God: and the body boweth, to expresse that reverence and thankfulnesse, which the heart conceiveth.

If the Sacrament were alwayes on the table, Ob. then, this argument might have some shew of rea­son: but we see men bow, when nothing is on the table.

The Communion table, being, appropriated for the Service of the Communion retaineth still Ans its relation to that Sacrament, and still calleth up­on us, to remember the love of God to us, in the body and blood of Christ: and therefore, to be reverently thankfull. And so it continueth still an holy Table: in the regard of the holy things, which belong unto it, though they be not really present upon it.

If this matter of permanent relation, seemeth Gen. 28. harsh to any: let him consider a passage in the book of Gen. where the case is thus: God in a dreame exhibiteth unto Jacob speciall signes of his speciall presence, in that place where Jacob was then sleeping. In the morning Jacob awaketh. But then, there appeareth not any of those signes. And yet, in relation to that presence of God, which had in the night before appeared unto him, in those [Page 89] signes he saith: O how dreadfull is (not was) this place It is (not was) the house of God. Is the place now the house of God, and a place to affect Jacob with dread, though the signes be not present, upon the place? And shall not the Communion table be stil the table of God, and an holy Table to affect us with reverence, though the sacrament be not al­wayes actually on the table? Did not our Saviour call the Temple an house of Prayer, and not al­low it to be at all an house of Merchandise? Nei­ther might it serve the turne of the money chan­gers to save them from the whip, to have said: wee will not trade in the Temple, in the time of Sacrifice or of Prayer or of Preaching; but only, when the Service is ended. For, the Temple is al­wayes an house of prayer: whether men be there at Matt. 13. 21. Praiers, or not. And so the holy Table is alwaies the Communion Table, or Table of the Lord: whether the Sacrament be upon it or not. Doth not our Saviour also tell us, that he which sweareth by the Temple, sweareth by him that dwelleth in the Temple? The Temple was ordeined for the worship of God: And therefore God dwelled in the Temple in speciall manner- Idcirco jurans per templum ju­ratper Lyr. Deum qui colitur in Templo. i. For that very cause, he that sweareth by the Temple sweareth by God which is worshiped in the Temple. Will a­ny body now be so idle as to say, that this rule doth hold, if a man sweare just then, when they are at Prayer, or at Sacrifice in the Temple, and not else: but that a man swearing by the Temple, when the [Page 90] Service is done, doth not sweare by God? Is it not also in the same Chapter sayd, by the same sacred mouth that he which sweareth by the Altar, sweareth by it, and by all that is upon it? Should he not now shew himselfe senceles, who should say, that this rule holdeth only so longe as there is any Sacrifice or Oblation on the Altar and no longer? This were right to follow the prophane sence of strang people in this age, who inmitate or comply with the filthy Fratricellians, before mentioned, which allow no difference, betweene a Church and a Barne, when Service is ended: or betweene the Communion Table, and thier own common ta­ble, when the administration of the sacrament is o­ver. But know we, who in duty and humility submit our selves, to be taught by God, in his holy word; that as between God and the Temple, be­tweene the Oblation and the Altar, in the old Testament: so now between God and the Church, between the Communion table & the body & blood of Christ under the Gospell: the relation doth con­tinue. So that, whensoever the holy table com­meth into our eyes, it ought to put us in minde, of the mercy of God, in the blood and merit of Je­sus Christ. And shall not then this object beget thankfullnesse and reverence in my heart? Or may not that reverence which is conceived in mine heart be expressed in the gestures of my body? we do reverence at our entrance into the Kings Chamber of presence, and al the while we are there, and specially when we come neere the chaire of [Page 91] state: though his Majesty be not there in person. And our brethren do not call this Superstition. But let them then tell me. Should we not much more do so, when we come into the Church, which is the presence of God; and while we are there, and specially when we approach the holy Table? But they tell us, that it is not the like reason; because the one is Civill and the other a Religious reve­rence. Whereas, if their reason could reach it: or if their frowardnesse would acknowledge it, the reason or argument is most strong, and drawne à minori ad majus, from the lesser to the greater thus: If we reverence a King, who is a mortall man, at the simboles of his Majesty: and memo­rials of his Soveraignity: how much more the God of heaven, in our entrance into his house and drawing neere his holy Table? Neither let them flatter themselves with the misseunderstood and misseapplyed distinction of Religious and Civill reverence: When Religion doth not lesse bind us to reverence God, with our whol man, body and soule, then civility doth oblige us to respect man: neither doth religion bar but regulate actions and matters of civility. Therefore, by how much more God is greater then man, and the Soveraigne more to be honoured then his Deputy: we are to be more reverent in the Church, then in the Kings Chamber of presence, and at the Communion Ta­ble, then at the chaire of State. If we are to re­verence the King not with the body alone but also with the heart, so are we to reverence God, not [Page 92] only with the heart: but also with the body. And so God in the King, and the King for God, with the whol man. So that this very gesture of bowing at the Communion Table rightly performed is not at all any Superstition but rather a Christian duty.

CHAP. XI. They who unjustly charge us with Superstition, are themselves most Superstitious.

WEE have made search in the tents of Jacob Leah, and the handmaydes, narrowly: but but have not found yet any of Labans Idols: That is we have considered, the Cathedrall and and parochian Churches, and taken notice of every corner, and of every par­ticular thing and gesture done and used in the same. But God be thanked we have not in any of them found any Superstition. And therefore we con­fidently returne à non est inventus. i. There is no Superstition found in all our Churches.

Come we now then, into the Tent of Rachell. I mean the society of those, who challenge us of Su­perstition. [Page 93] I hope, it wil not offend thē, that we give them the name of Rachell. For, as she was the fayrest of al the wives of Jacob: so these men conceive them selves to be, the purest and sincerest, & so, the fay­rest worshippers of all the rest. But we no sooner come into her tent, but that we find her verbally very respective of her Father: Yet really and in deed, very undutifull and hypocriticall. Let it Gen. 31. not displease my Lord, that I can not rise; For the custome of women is upon me. Let it not displease, is very smooth language. The terme, Lord, as in­deed it was a word of reverence in the mouth of Sarah to her husband: so, it seemeth a little of re­spect from the tounge of Rachell to her Father: But the playne truth is, that it is not the displea­sure of her Father, but the retaining of her Idolls and persevering in her Superstition, that she regar­deth. Nor is she ashamed to tell her Father, I can not rise. And least she might be suspected to speak falsly (as she did) shee hath like a cunning dissem­bler, quickly found a faire Cloake, to palliate her iniquity, and to make her lye to seeme a truth. The Custome of women is upon her. Fallitur pater com­mento muliebri ac honestissima ratione ac specie delu­ditur. The Father is deluded with a tricke of a wo­mans wit, and beguiled with a faire pretence and semblance. I am not very willing to fasten these conditions and tricks of Rachell, too hard upon my brethren. Yet what, is true is true: And God give us all grace, neither uncharitably to miscon­ster, nor perversly or unadvisedly to give cause, [Page 94] to be suspected, of either frowardnesse hypocrisie or any other impiety.

But as for those of our brethren, which seperate from us in their practice and fashion of worshiping God; they will many (if not the most) of them, give (when they list) unto our Fathers and Gover­nors calme and submissive langvage, at least to their faces. But withall they cannot rise, they cannot stand, they cannot bow, they cannot come up: They cannot stand nor rise to make confession of their Faith: nor to praise God in the congregation with hymnes and doxologies: They cannot bow at the name of Jesus: They cannot draw neere and come up to the Communion table: But why can they not? They have the ability of their limmes (God be thanked) but more truly then Rachell may these men say the custome of women is upon them. Longe since, the woman beganne; and ever since, both men and women have gotten a custome, to affect and pretend more wisdome, and knowledge then ever God laid out for them, forgetting the rule of the Apostle that no man thinke of himselfe more highly then he ought to thinke: but to thinke soberly as God hath dealt to every man the measure of faith and Rom. 22. 3. v. 16. not to be wise in their owne conceits. But when a­gainst plaine evidence of Scripture and grounds of common reason, men persist and be overcarried against authority; what is this but frowardnesse and wilfulnesse, a very Custome of women? the po­verty of whose judgement, in the weakenesse of their sexe, is captivated to the unrulinesse of their [Page 95] affections, ut non persuadeas etiamsi persuaseris. i. They will do what they list in despight of reason. And then, what is this but flat Idolatry, when their owne conceits are so preferred and magni­fied, and God in his ordinances sleighted.

But our brethren will plead that it is not conceit or fancy, but Conscience that withdrawes them from conforming with us, in the formes and ge­stures used by us, in Gods worship. And then I must tell them, that when the things in use are, both by authority required, and by primitive and purer antiquity practised; and in their nature suta­ble to the actions which they accompany: and no­where forbidden by the word of God: Their stan­ding out in these things cannot be true Conscience which is ever guided by the will of God. But fancy and selfe-conceit doth overbeare men; and take up that roome and power in their hearts, and that authority over their affections and practises which belong properly to almighty God. And so Conceit and Fancy is obeyed and followed, and become an Idoll, shutting out the Soveraignty of God, and placing it selfe, or rather placed by men, as a God in their hearts. For his servants ye are to whom ye obey. And whatsoever we submit our selves unto contrary to the word and ordinance of God, that is by us made our God and Idoll: and we therein are become plaine Idolaters, worshipping the Cre­ature above the Creator. And the time will come, when they shall plainly understand, that their stif­nesse of body and mind will be found out to be [Page 96] meere Idolatry: When our humble and reverend bowings shall be approoved for gestures of Christi­an Devotion.

And yet further, seeing that Superstition, as we shewed before, Consisteth not only in overvaluing and too much doating upon the Creature, but also in starting at the lawfull use of the creature: so as, a man thinketh himselfe, ipso facto, defiled in his soule by touching, tasteing or handling of any thing which is touched, tasted or handled, without any breach of any law of God, or lawfull constitution of man. As for example: if a man should now ab­staine from eating Swines flesh, in a conceit that it doth now defile or make a man a sinner. This were plaine Superstition. So if in time of Lent, or on any of the dayes upon the which we are comman­ded by Law to abstaine from eating flesh, a man should imagine now, that it is a sinne to eate flesh, not so much in regard of the wholsome Lawes of the State and Church, which do indeede binde the conscience. 1 Pet. 2. 13. as in a conceit, that flesh as it is flesh, eaten on such a day, hath a spe­ciall power to defile or make a man a sinner: this also were meere Superstition. For in both these cases, a man conceiveth himselfe defiled, and made a sinner, by that use of the Creature which God simply forbiddeth not. And as, thus the rule holdeth in the use of the Creatures of God; so doth it also in the actions of men which are in themselves indifferent. i. neither good nor bad: but as they be applyed. As for example, to kneele to bow, to [Page 97] stand, to go from one place to another are things in themselves indifferent. No where forbidden by any Law of God or man. And therefore for a man to thinke that he doth sinne in the perfor­mance of any of these; or to abstaine from them for feare of sinning thereby, is plaine Superstition. For it imputeth sinne unto that which hath none in it.

If my brethren yet alleage, that they do not ab­staine from these actions or gestures, meerely as they are actions or gestures: but as they are applied in the worship of God. Then I desire to know of them, whether kneeling, bowing, standing or going do of things indifferent in themselves then become a sinne, when I kneele to God, stand up to God, or go to God? And I dare boldly inough affirme it, neither need it any proofe, that there is not in our worship of God, any other kneeling, bowing, stan­ding or going required or used but unto God. Let men insist where they will, and they shall soone see (if they be not wilfully blinde) the case most manifest: and that not wee, observing these things, but our brethren in their, either timerous starting at them, or in their wilfull opposing of them, are the superstitious people: as more fully appeareth by what we have said of this kind of su­perstition, before cap. 7. It is true indeed, that our brethen seem desirous to shun Popish supersti­tion: But then not discerning between Popish superstition and true outward devotion, they fall upon an other worse superstition. For true Re­ligion [Page 98] and devotion is a vertue placed betweene two extreames: whereof, the one is secundum ex­cessum i. in the excesse or too much according to the words of Aquinas; And such is much of the superstition of Popery; ascribing too much to the creature. The other extreame secundum defectum. i. in the defect, or too little. And wtih this is the Anabaptist and Brownist and the rest of the sectaries, that go in that tracke, much infected; not permitting garments or the lymbes of our bo­dies or the like, to be any use in the worship of God And therefore these may be compared to those in the Prophet Amos, whose case is, as if a man did fly from a Lyon and a beare met him: or went in­to In moral. the house and leaned on the wall, and a serpent bit him: according whereto is the observation of St. Gregory. Quidam dum fugiunt latrones aut feras, in avia incidunt aut barathra. Sic quidam Supersti­tionem ita fugiunt, ut incidant in impietatem. i. Some do so run a way from theeves or wild beasts, as that they fall upon Gulfes and unpassable places: And so, some do so avoyd or shun Superstition as that they become impious or irreligious.

If this language seeme too harsh to any of my brethren, I request them to consider, that these actions and gestures of ours in Gods worship, being in themselves indifferent, and withall applyed, not unto any Idol, or unlawfull act, but unto God; and that also according to antient Christian pra­ctice, and constitutions ecclesiasticall not onely of foraigne councels, but of our owne state and [Page] hierachy, under so Christian a Prince: they that refuse herein to be conformed, specially in those things which be expressely injoyned, are therein not onely Superstitious, but also guilty of one of the greatest sinnes, worse than witch craft, disobe­dience, which is also iniquity and IDOLA­TRIE.

Thus have we cleared our holy house of God, his servants and Service (as wee doe performe it) from all Idolatry and Superstition. We have also made it manifest, that our accusers themselves are (while they are not aware) a Superstitious people. And therefore I say. Brother, pull the beame of Superstition out of thine owne eye: and then I trust in God, thou shalt clearely see that there are no such motes in our eyes, as thou diddest imagine. Remember that the members of thy body do, in their kinde, owe service and worship unto God: as well as the abilities and faculties of the soule. Robbe not God then of his due: least under a pretence of abhorring Idols, thou commit­test Sacrilege.