THE Eternall sonne of God our blessed Lord spake al­waies to his church euen from the beginning and directed all his seruants for their manner of wor­ship as well outward as inward, even to the fathers before the flood, to the Patriarks, Prophetts and holy men of God after, and this he did in diuers and sundry manners, but now since his comming in the flesh he hath ty­ed all Churches and all persons that desire to haue eternall life to the sole direction of his word,Ioh. 5. 39. which is his owne and onely personall voyce and doth testifie of him whatsoever is profitable for the Church to conforme vnto,2 Tim. 3. 16 either for doctrine or [Page 2] gouernment, or for whatsoeuer else that is any way or in any degree help­full vnto godlinesse, for this and this onely is the immortall seede or the seede of immortalitie,1. Pet. 1. 23. all other doctrins for any Religious vses raised els where, are meerly mortall, or seeds of death and therefore vtterly vncapable of any good vse in the publicke worship of God. Seing then we must wholy and onely depend vpon the scriptures for direction in all the actions of Gods publick worship, which are to be conformed unto, let us in these contro­versies about kneeling in the very act of receaving the Lords supper, & whatsoever else is in question being of Religious use, diligently give heed, Heb. 2. 1. to the things wee haue heard and learned therein, being truely or evidently grounded thereon, and by no means approove in any degree of any thing else, for that will make us one time or other, in one thing or other to run out and fall from our first love yea doe what possibly we can to decline & scatter.Reu. 2. 4. Har­ken therefore to that which the Lord Ie­sus himselfe did purposely speake in this his own voice concerning this very point. I thanke thee ô father Lord of heauen and earth because thou hast hid these things from the wise & hast opened or (as Luk renders it) revealed them to babes, Mat. 11. 25 euen so father because it so pleased thee. Luk. 19. 21 VVhence he gives all his [...]ervants plainly to understand, that all the [Page 3] wit, learning, discretion, experience, and Iudgement in the whole world is not pos­sibly able to find out the mysteries of Re­ligion, or to determine with what cere­monies, actions, & gestures Gods publick worship & service is to be performed, no though they be Rabbies & Doctors or the most absolute teachers in Israel, but that this is a speciall & peculiar priviledge or grace treasured up in the word and reser­ved purposely for such persons as will dig and search for it and rather desire and la­bor to have dominion over all their known corruptions and so to bee glorious within then to exercise any outward glorious & pompous domination in the world,Psa. 45. 23. for those that rest them selves and depend on Gods holy & own ordinances,Luk. 24. 45 shall have their hearts or understanding thereby ope­ned or inlightned & so made able to know the hope of their calling, Act. 16. 14. the riches of the glorious inheritance of the saints & the excee­ding greatnes of Gods power towards al which beleeue, Eph. 1. 18. 19. but those that depend upon the wisdom and learning of men can not pos­sibly attain hereunto; because Gods own ordinances, (though they do enjoy them, yet) are not esteemed of them further then the excellēcy of the outward gifts therin give cōtent to their senses;Ezek. 33. 32 for though they heare yet they will not do or obey, & all such bee they never so wise and learned are in the flesh and therefore,Rom. 8. 8. cannot possibly [Page 4] please God, 1. Cor. 2. 15 but those in whom the Spirit of God doth dwell shal be enlightned and made able to discerne all things, which the other, though of never so great learning, & most admirable parts having even the very spirit of the world, vers. 12. 13 in them, can not do, be­cause they have but mans wisdom, & that perceiveth not the things of God, 14 nay they are foolishnes unto him, here, therefore for distinction sake and that every one might iudge his own heart whether he be of that number to whom God hath revealed these things or no, our Saviour cals them Babes, not in sanctification of life and power of Gods spirit, but in their sence & feeling being privy to their manifold weaknesses & ignorances, & therfore in all humblenes of mind and meeknes of spirit they re­nounce their owne wisedom, and submit themselves to the word of God; as also being in the accompt & esteeme of the world, when they are compared with those that be contrary minded, no better then very Babes, even base & contemptible persons not worthy so much as to carry their books after them, & yet these are the people and thus must they find themselves quallified, men, women or children, whom Christ hath chosen to Reveale his holy and divine mysteries unto. So that howsoever learning and wisdom are highly to bee re­verenced as being very excellent gifts of God ordeyned for special helps in the mi­nisterie [Page 5] of the Church both for the finding out of the truth, & also for the deviding of it aright (therefore they that despise them cannot bee of God,1 King. 22. 6. 10. 11. 12. yet many times men of Belial doe enjoy them, even false Prophets & profane preachers who are many of them of most excellent parts,Mat. 7. 22. so that from this place,Note. it is most evident, that very often and not unusually, learned and wise, grave and understanding men, yea famous and of principall note, even Chiefe Rulers and principall pillars in the Churches of Christ, having as much in them for all manner of learning in huma­nity, in divinitie, and in whatsoever as na­ture and industrie can possibly attaine unto are (notwithstanding all this & more then this, if more can be) teachers, defenders maintainers of many grosse and horrible errors yea vise and damnable heresies, which yet Babes do separate and fly from, if any be pleased to restraine these words of Christ to the doctrines of faith and Iu­stificatiō (though every branch haue intrest in the priviledges of the tree) I wil not con­tend about it, but onely presuming on their patience be bould to conclude that if such worthy and reverent men euen masters in in Israel may not simply bee relied on, or trusted unto, in those great things of the Law. VVherein they are most ex­ercised and take greatest paines, much more probable it is that they may [Page 6] erre in matters of ceremony which they count triviall, and therefore do not halfe so carefullie look into, so that undeniably it follows, that it is no sufficient argumēt to bind the consciences of Christians to conform to this or that gesture in Gods worship because many grave and learned divines doe hold it indifferent and lawful, yea (as the cause standeth) most fit and convenient: seing as wise, reverend, and learned as they are, have donne as much for most horrible errors, as the doctrine of Purgatory, Freewill, merit; yea & that most damnable heresie of depriving of Princes. Neither is it any disparage­ment to the trueth, because those that professe it, and will not betray it, to con­forme to error (even mens meere devices) are but Bibes, some of them ministers and perhaps preachers, but of no Reputation or account in the world) seing these, yea these onely do see and beleeve the trueth when it is hid from the wise and men of un­derstanding. Vnlesse therefore those Re­verent and learned persons (the patrons of conformity) doe make it apparant, that they ground their perswasions & practise not barely (though in seeming most strongly upon wit and reason, antiquity wisdom or learning, but soundly and e­vidently upon the word of God, there is no force to move or bind the conscience in all their arguments or reasons whatsoe­ver, [Page 7] yea much rather and more safely they are at the very best) to be but estee­med of that number from whom the Lord hath as yet hidden these things.

In this case therefore, that most excel­lent and primcely saying of his maje­stie concerning his lawes may verie fitlie in my vnderstanding be vsed,His Maiesties speech in the star-chamber, Pag. 17. that speciall care is to be had to purge them from two cor­ruptions Incerteintie and Noueltie. For if our church gouernment or lawes ecclesiastical were freed from these, that we might be certaine which are the true callings and which be the true ceremonies, then let all peruerse, and froward spirites, that upon meere peevishnes or other refractarie hu­mor will not conforme and subscribe, be irreuocably adiudged vtterly vnworthie the gratious protection of so singular a souerainty. But surely if in his most prince­ly care to settle his subiects estates, and to prevent the miseries of endles & impoue­rishing suits, he truly foresees the absolute necessitie of reforming these two corrup­tions in the Ciuill government; Lett our lamentation finde fauour in his eares who are daily subiect to be most violencly tra­duced, scornfully intreated and verie gree­vously fined, even in the triple valew of our whole personall estates, yea and to be perpetually imprisoned without baile or main prise, onely because wee dare not in Gods publicke worship conforme vnto mens Inventions, nor bowe downe vnto [Page 8] these devowring Cankers that do secretly consume the speciall and most principall ministeriall members of the Churches of Christ,2 Tim. 2. 17 yea and haue hitherto fed vpon and are much strengthned or confirmed, by euerie remedie which hath beene ap­plied for their cure or remouall, for if re­ligion, or the outward parte thereof con­sisting in Religious rites be subiect to these two Corruptions: Alas how can poore Christians with any comfort or assurance of faith, order their outward serving of God seing they haue no certeine rule for their actions, gestures, & Ceremonies there­in and appropriated thereunto, but must either forsake the felowshippe of the Churches, or conforme to the orders, ca­nons and directions which the Ecclesia­sticall gouernors in euerie age successiue­ly shall in their wisedome and discretion thinke to be most fit for the times, and meet or conuenient for the occasions. Are not the outward actions and ceremonies ordained by the Lord him selfe for his publicke worship, most certaine seales, and assured evidences of his verie true and essentiall presence hath our holy faith any other help from the sences but by this means: and do not all they that hinder the magistrate from establishing them, say unto God departe from vs wee will none of these thy waies? and from the contrarie, are not the Inventions or traditions of [Page 9] men established in Gods outward wor­ship infallible evidences, and vnerring testimonies of the real presence of Sathan and do not they then that hinder the magistrate from casting them out fall down and worship him.

The Reverent Bishops in King Edwards dayes, and all the first times of the most famous and blessed Qu. Eliz. of holy and verlasting memory held it necessarie that the Ancient and primitive discipline should bee restored and therefore these controverted ceremonies to be onely for a time retained, as by the publick decree of the whole state more at large doth ap­peare (which blessed be God,Preface to the booke of com. prayer. is most re­ligiously by our dread and soveraine Lord still retained and kept in force.) Now the most learned & grave Bishops of this age professe, that the King and state shall commit a greevous sin against the Lord if they do remooue any one of these things in question whatsoever, and their Reason is undeniable, if they can make it good, viz. because they are every one of them ordeyned by God, for so much di­rectly doth their Iure divino and no Cere­mony no Bishop being put together neces­sarily imply.

Now let our adversaries search all the the reporrs of the Common lawes, and see if it bee possible to find any one case so full of contradiction and manifest In­certainty [Page 10] for suppose the next succession of these seas (a thing I tell your greatly to be feared) shall think it fit upon certaine good causes and considerations, to bring in Images into our churches, pressing on­ly the old pretence ornamenti gratia, and the crosse into the Lords supper for Reve­rence, spittle and salte into Baptisme on­ly for significancy and mysterie, where shal Incertainty have an end, unlesse of ab­solute necessity an unerring power be e­stablished, for whose safe foundation they have in these things most wisely provided; for can any doubtful matter possibly bee of Faith, & may any thing of religious use which is not of faith be conformed vnto in the worship of God? and can any thing of this nature have certainty for the law­fulnes of it, unlesse it bee evidently war­ranted by the word of God? I conclude therefore that to conforme to any thing of religious use, which is not commanded in the word of God, or (which is all one) truely grounded thereon and so warran­ted thereby, is to conforme to meere Incertainty & Novelty, Ioh. 4. 22. even to I know not what, which at the very best must needs be an ignorant worship a gesture at Random and a ceremony at all a very venture;Mat. 12. 36

And if it be sin to vse Idle words in our ordinary talke,Eph. 5. 11. and if those civill workes of our callings (be they gestures or other actions) if they be vnfruitfull, not sauou­ring [Page 11] of the spirit of Christ, are to be esteemed,Eph. 5. 11. even the least of them in their degree, meere workes of Darknes; must it not needs followe even by infinite de­grees that much more, it is horrible iniquite to conform to or vse idle words or gestures not comely in the most special presence of our most holy God,Eccles. 5. 1. even when wee are at his owne holy table; and is not euerie thing Rash, hastie, Idle & uncomely which is not warranted by the word of God?Psa. 101. 1 must not the heart be prepared before the body or any part thereof can bring forth any word action or gesture which is good,Mat. 12. 35 and can the heart possibly bee prepared any way but by conforming to the spirit of God ac­cording to the scriptures? yea is not eve­ry other conformitie parcell of that Evill treasure? Incertainty therefore and Novelty are very evill yea most deadly corruptions and being thus iustified in the publick worship of God, will corrupt and eate into all the civill procedings of the state whatsoever.His Maiesties speech. pag. 18. If then it bee subiect to his non fuit sic ab initio, though it be of never so great antiquity, yea therin may be cory­val with the real presence and though the ordeyners thereof and pleaders for it had all the wit and learning of whole univer­sities and the most absolute wisdom of a nationall Synode,Math. 5. 32. 48. & 1 [...]. [...] yet hee that could not erre hath adjudged it to bee a meare No­vilty, was it not so from the beginning [Page 12] of the sacrament, did this gesture or these ceremonies, creepe into the worship of God, after the Apostolicall times men­tioned in the scripture? then with out all question though all the learned men in the whole world, hold it and them lawfull, yet it is a Novelty and they meere and idle Incerteinties, for nullum tempus occurrit Regi, wherefore as our said sove­raine Lord and most learned King sayd to the grave and learned Iudges of the land, Remember you are no makers of law, Pag. 19. but in­terpreters of the Law, according to the true sence thereof; even so I beseech al godly pa­stors and learned divines (if they sincerely desire to build up the house of God and not to breake down the carved work thereof with axes and hammers) bee pleased to remember that they are not to make rules or lawes, cannons or constitutions in the Churches of Christ to bind the Con­sciences of Christians withall, but onely to interprete and divide the word of God aright, being the onely Cannon and sole rule of the Conscience, and that not after this fathers or that Counsels opinion or Iudgement, or the practise of later or more ancient Churches, but according to the true sence of the spirit, alwayes and onely evident in the scriptures.Pag. 7. And is it the Kings office to protect and settle the true interpretation of the law of God with­in his Dominions? (oh blessed and for ever [Page 13] blessed shall such bee) then questionles will our Lord and master, the great King of heaven and earth protect all those that stand for the true interpretation thereof and are readie to conforme to any thing that is evidently grounded thereon, and refuse not conformity unto anithing but what is not warranted thereby. There­fore brethren all that seeke the Lord with upright and honest hearts, let them in these cases of Controversie not Runne in­to this or that Corner or country after an old Rabbie or a new Doctor but goe di­rectly and plainly to the Law and to the te­stimonie, Esay 8. 20. for, resolution truely given by the word of God doth onely bind the consciences of men: And all Fathers, or Counsels, Doctors, or Canons, how Ancient and universall soever, which Command or perswade to Conforme to any thing in Gods worship of Re­ligious use, and do not speake according to this word, it is most certain they have no light in them. Obiect.

But here my Lord indifferents light hors­men offer a light skirmish, and say that these things not being forbidden in the word, Christians have liberty to use or not to use as they think good, or as the magi­strate is pleased to command.Answ.

No saith the holy Ghost, whosoever speaks not according to the word, that is according to the doctrine of the word, or [Page 14] practise of the Church mentioned in and approved by the word there is verily no­thing but darknes in them, for Christ is that light even the whole and onely light of the whole universall Church,Ioh. 8. 12. and is not the light of his word in these things which are so pressed and urged? then whosoever followes or conforms unto them walks in darknes, even as those that conforme to any thing truely grounded on the word, follow Christ and so do not walk in darknes. Is not his light of the word then, but the darknes of mans wis­dom and humane learning onely, in these things? then verily is the Prince of dark­nes strongly and most firmely for them, oh how fearefull (if he prevail which the Lord of light forbid) must needs that darknes be, and who dare conforme ther­unto; will the pretence of not being for­bidden shift off these things? If therefore your pastors cannot make it appeare, that the things which they perswade you to conform unto are according to the word of God, you are bound in conscience not to yeeld unto them, because you may not have any kind of fellowship with any actions gestures or other works which have no light but Darknes in them,Eph. 5. 11. and all things are made manifest onely by the light of the word,13. lykewise you know that Je­sus Christ is that faithfull and true witnesse we may more falsely depend on his Te­stimonyReu. 1. 5. & 3. 14. [Page 15] then on all the fathers and Coun­sels, Cannons and Doctors in the whole world.

But they say that all these do sweare directly that kneeling even as it is vrged (and so all things els in controuersie) is both lawfull and Convenient; but what saith that vneerring witnes, heere our aduersaries reply that as he saith nothing for the gesture so he hath not one word against it or any of the rest. I demand then, whether this gesture be a true ge­sture or a lying gesture, they must needs say a true gesture; or els they shame all but can it possibly be so, and that faithful and true wittnes never gaue any kind of testimony vnto it, and wee haue a direct comandement to heare him in all things, Acts. 3. 22. not in doctrines of faith only, but in doctrins of gestures and ceremonies also, yea in whatsoeuer is in any degree of religious vse? (do not stumble at the next wordes, for they are all plain to him that will, Pro: 8. 8. 9 vnder­stand) for wherein consists the faithfull­nes of Christ his Testimony but in reve­aling or making knowne all things concer­ning faith or gouernmēt gestures or cere­monis,Ioh. 15. 15. yea whatsoeuer the father would haue the Churches at any time in his worship and service to conforme vnto? but to vse onely his owne wordes All things that I haue heard of my father, I haue made knowne vnto you, but he made [Page 16] knowne unto them that a table ge­sture was the onely true gesture in the administration of this sacrament, (which at this very instant he immediatly instituted and delivered, for else he would never have used it.) Therefore by this his own action, hee hath made known to all true Churches for ever, that he heard or learned the table gesture of the father, and therefore they may not in any case or upon any terms conforme to any other▪ unles in like manner it be apparant that it comes also from the father: also he never made known unto them, that kneeling as it is urged was lawfull therfore he ne­ver learned or heard it of his father. And because the disciples should not forget this or any thing els which by precept or practise he had told them, he promised to send the holy Ghost unto them, Ioh. 14. 26. both to teach and also to bring all things to their re­membrance which he had told them, now see­ing they never used any other (for it is that most fearefull sin of presumption the mother of final Apostacie to suppose they used any thing of Religious use needfull for the Churches afterward to use and Conforme unto which the scriptures do not directly mētion & approue) it is more then evident, that they never heard of Christ that any other gesture was lawfull or mght in any respect be conformed unto in the act of receving the sacrament, espe­cially [Page 17] seing he bears witnes to the truth, Ioh. 18. 37. even to the whole truth & not to some speciall parts onely, if then this bee a gesture of trueth, and the other bee ceremonies of trueth, though in the lowest degree of Religious use Christ doth certainly beare witnes in the word that they are good and lawfull, and then indeed wee ought to conforme unto them, seeing Every one that is of the trueth heareth his voyce, that is obeyeth his will, and is not the word his voyce or hath he any other. All therefore that conforme to any thing of Religious use, without safe warrant from the word, are not of the trueth, but directly of error. If then Christians are bound to conforme to any thing, yea for conscience sake, which yet Christ hath not made known in the Scriptures to bee good and lawful then do your Adversaries of necessity inferre that Christ hath not made known, All things of necessary use (at some times and in some cases at least) in the worship of God unto his Churches and servants, and so denying the faithful­nesse of his propheticall office in this par­ticular, they come neere to that Apostati­call heresie,1. Ioh. 2. 22 even to deny that Iesus is that Christ, or that anovnted prophet whom we must heare in all things, yea by this their stricte pressing of conformitie they doe intimate that he is not the Lord, not Lord or author of the whole trueth for they [Page 18] say kneeling and the other things in con­troversie, are not lies or novelties, fanta­sies or Incerteinties, but of the trueth and and therefore to be conformed unto, and yet for their hearts cannot proove that Christ is Lord or author of them.

And even as he which denies the divine providence in the particular government of all things even to the falling of the hairs of our head, Luc. 12. 7, doth say in his heart there is no God, Psal. 14. 1. or frames his affections and dis­poses of his Courses, as if God were o­therwise then he hath in his word revea­led himselfe to bee, and so denying his particular providence, sets up in his heart the Gods or Idols of Chance and Fortune good or evill: so they that affirme that because Christ hath not particularly or expresly forbidden these things in the word therefore wee may, yea and being cōmanded ought to conform unto them, though there bee no warrant in scripture for thē; do in effect in these hairs (as I may say) or ceremonies of his worship or as they count them the small and triviall matters of his service deny that he is Lord in his Church, that is not such an abso­lute Lord as the sacred Scriptures describe him to bee, and so set up in their harts the Idols of Novelty and Incerteinty, or the Gods of humane Inventions and worldly traditions, or the precepts and pleasures of men, and so dispose of Religious ce­remonies in Gods publick worship as [Page 19] their occasions may happen or chance to move them unto: so that though with­out any stop they readily take the oath of allegyance unto Christ, yet by a men­tall reservation, they intend and meane that Iure divino their callings with these appurtenāces are not subiect to the supre­macy of his word. Therefore let all Gods servants rather reason thus, what profiteth the Image or any humane Invention▪ Abac. 2. 18. Vere­ly they are teachers of lies. Doe they no good then do they much hurt? teach they not the truth? (if they doe then Christ in the word bears witnesse unto them) then do they confirme errour & falshood. Woe therfore unto him that saith, that these devi­ces are sufficient to teach the Churches & that some good lesson or instructiō may be gottē by them,vers. 19. no, no, though they be laid over with gold & silver and have the most excellent and learnedest wits in the world to Iustifie and defend them, yet when they haue done all that possibly they can there is no breath in them, they cannot for their liues make them of any profitable use for the service of the Church in the worship of God, but the Lord is in his holy temple onely in his own ordinances,vers. 20. there is the blessing for evermore, & not in mens de­vices, therefore let all the earth keepe silence before him, & hereafter hold their peace, and never open their mouthes in the de­fence or excuse of these vanities. [Page 20] But why I pray you will some say,Obiect. should not Images, or this gesture, and these cere­monies or other like humane Inventions, yeeld as much comfort and stir up as true devotion in our conformitie to them, as well as the Ark & Cherubins, or the table gesture and other of the like nature?

Even because the Lord in his infinite wisdom and love hath devised and com­manded these,Answer. and therefore how silly or contemptible soever they seeme to the wisdom of the world, yet his divine power is alwayes present, and doth inseparably work in the holy using & partaking of his own divine ordinances, but he never or­dayned the other, and therefore all the power which is in them is from Satan, & stirs up to errour and superstition, or to schisme and Apostacie. All the teaching and preaching therefore and other payns whatsoever undertaken for their iustifica­tion and upholding is but in vayne, utterly unprofitable for the Churches of Christ,Math. 15. 9 for all the devotion Reverence and seem­linesse which these do beget is but vaine and deceitfull, even onely in seeming not in substance. For what are the opinions and imaginations of the most wise and learnedst men in the whole world not being truely grounded on the word of God, are they not absolutely Evil? and that not now and then,Gen. 6. 5. or onely in some damnable poynts of Machiavelisme, Ier. 17. 9. Ma­hometisme, [Page 21] Poperie, or Arianisme, but continually even in all things, especially much more in those that concerne the worship & service of God, till he have ope­ned their vnderstandings. Luk. 24. 25. To Conform then to any thing of Religious use without warrant from Gods word, though learned and wise men, yea grave and godly prea­chers are verily perswaded, that rather thē the Churches should be untaught, or Chri­stians want and be deprived of the sacra­ment and other exercises of Religion wee very safely may so do, is absolutely (not­withstanding the sayd opinion of very worthy men) to conforme to Evill. There­fore it were far better for the true Chur­ches of Christ in this case,Reu. 12, 6, to bee driven into the wildernes, & so deprived of all pub­lick visibility in the world (for even there is a place prepared of God, yea they shall verily be fed there) then thus by confor­ming to Incerteinties and Novelties to bee either quite starved or most grosly infe­cted. Every thing therefore of Religious use which hath not warrant from the word of God is directly Evill, and to con­tend and to be zealous for it, is to goe a whoring after our own Inventions. Psa. 106. 39

But here it may be sayd, there is as much verrue,Obiect. reverence and deuotion (if the affections bee rightly ordred) in one gesture as in another, in that of kneeling as in a table gesture, and so in the other que­stioned: [Page 22] Ceremonies as well as in any o­ther whatsoeuer.

Sure [...]y matters being simply considered by them selues,Answ. and so compared toge­ther these men speak to verie good sence and reason, yea with verie great iudgement and vnderstanding?Act. 10. 15 but yet The things which God himself hath purified or set a­part for Religions uses,Mark. 10. 9 let no man pollute or seperate by mixing any humane inven­tions therewith: And from the Contrarie, let no man [...]urifie or enioyne for religious vse in the worship of God any thing which (not being warranted in the word) God hath polluted▪ for they may as well defend and that with as good colour and shew of naturall reason and humane vnder­standing, that there is as much divine ver­tue in beere, ale or water, as in wine in the sacrament, and therefore also rather, then to breake the peace of the church in which wee liue, and not to haue the bles­sed sacrament administred; ministers and people were better to cōform & subscribe to the vse of them if they in like manner should be inioyned. And with as good probabilitie they may avow there was as much vertue in any other rodd as in that which was in the hand of moyses, Exo. 4. 2. and in any other salt as in that wherewith the prophet healed the waters;2. king. 2. 21. yet at the verie best this is but a meere carnall or a prowd Syrians argument,2. king. 5. 1. 12. and though it seeme verie probable, yea and to some [Page 23] the more they ponder on it the more vnanswerable it is, yet is it exceedingly leaprous and infections. To make which good let them be pleased to consider the argument and maner thereof which in the verie like case the lord him self framed and pressed, yea and purposely no [...] con­tingently but in the most absolute perfe­ction of his divine wisedome committed the same not to tradition but to writing, for the use and direction of all posterity in the like occasions, to be their presi­dent for ever.2. Tim. 3. 16. For the whole Scripture, (and therefore also this part) is given by inspiration of God, and is profitable to teach and defend all truth which is to be con­formed unto, either concerning faith or godlinesse, and to convince or disproue all errour for doctrine or ceremonie, to cor­rect all vice, and to instruct in all righte­ousnesse, and therefore why should I feare to professe that I verily beleeue that even this place which I urge, and every other portion of sacred writ, was even therefore written that we might beleeue that Iesus is the Christ (being some way help­full thereunto) and that in beleeving wee might haue life tbrough his name, Ioh. 20 31. as hel­ping much therefore for the confirmation of our faith in the holy Scriptures abso­lute and most perfect sufficiency, and for the assuring of our hearts that wee may not conforme to any thing of religious [Page 24] use in the publicke worship of God, but what is truely grounded on them.

Marke I pray you reverently and reli­giously the true reason why Nadab and Abihu were so fearefully and miraculous­ly consumed and devoured;Leu. 10. 1, 2 would not the fire thinke you, which they brought in their Censors, haue serued well enough to haue burnt up the incence? was there not as much naturall vertue in that fire, and as sufficient power (in any mans rea­son) to performe that service, as in any other, yea and as in that which was upon the Altar? yes verily, no indifferent man that heares and knowes the matter, will say otherwise: why then what need the Lord to haue made so exceeding much a­doe about a little fire, or others about a poore gesture, as if the very foundations of religion had thereby been grievous­ly shaken? Fire must be absolutely had, and so they use it reverently, and carry themselues decently and orderly (and here is no mention to the contrary) what can any peaceable minded man say a­gainst them? Even this is said against them by the Lord himselfe, the very God of peace, They put fire: what? which the Lord had forbidden? No, the Lord pur­posely refuses to reason in that manner, to make us able to meet our adversaries in the gate, and saith, Tbey offered strange fire before the Lord, that was a strange and [Page 25] remarkable presumption indeed, and full worthy of a strange and remarkable pu­nishment, to teach all posteritie for ever, whether Councels or Churches, particu­lar or generall, to take speciall heed, that they never presume to bring any strange fire, strange gestures, strange callings, or strange ceremonies into the publick wor­ship and divine service of our most holy and iealous God, especially in the cleare sun-shine of the Gospell.

But was this fire made by Philosophy,Object. Alchimy, or Necromancy? For then it must needs be confessed that this were a very foule fault in any, and most worthy of deprivation ipso facto? No such matter; how shall we then know which fire or callings, which ceremonies or gestures are strange, that we may take heed (what­soever come of it) wee never conforme unto them▪ seeing Nadab and Abihu, and men of eminent place and excellent parts, doe stand very confidently for the abso­lute lawfulnesse, yea and direct fitnesse of these things of this nature questioned a­mongst us?Psal. 119. 18 (Lord open thou our eyes, that we may see these wonderfull things in thy Law.

To help us in this case against all cūning questionists & subtill disputers,Answ. which the Lord foresaw would even pester this last age of the world, he is pleased to speake in words and sillables, that the simplest [Page 26] may understand if they will not stop their eares, and most easily discerne if they will n [...]t winke with their eyes, and saith in the first verse which he had not commanded them, what could it advantage them to plead (as these men do) the Lord hath not forbiddē it, therefore we may conform un­to it, & seeing there is no ill meaning nor any the least purpose to bring in Idolatrie, or to confirme any therein, but the cleane contrary, as it is well enough known, why should any bee so precise to abridge us of our libertie? But the Lord foreseeing that all the other eight commandements would not haue halfe so much oppsition as this of his outward worship, yea knowing that all the witty obiections, and the very quintescence of all the sub­till distinctions that the bottomlesse pit could possibly affoord, would bee set a­broach in these last times under colour of unity and decency for the more easie making way to the breach thereof, this being the very key to all the other follo­wing: for keepe this sincerely, and faith­fulnesse and truth will flourish in all the rest; but suffer wicked men by carnal de­vices to make a breach in this, and to iu­stifie the same, and there will bee nothing but carnall policie and dissimulation in all the rest. Now to prevent this misery which all callings and conditions else wil feele the smart of, he teaches Magistrates [Page 27] by his owne practise how to deale with their Nadabs & Abihues (for every age wil haue some such) and by this his argu­ment, o [...] maner of reasoning, teaches al pri­vate Christians how to behaue themselues in these occasions, as if he had said, That fire which the Lord hath not cōmanded, is strange, or a novelty; that gesture in Gods worship, that ceremony or calling in the Church which the Lord hath not ordai­ned, is strange, and a meere Innovation. Is it a matter of religious use? yes. And hath not the Lord in the word commanded it? no. Then it is strange, and thou mayst not in any case subscribe or conforme unto it.

And lest the impudent importunity of these indiffrent ones should prevaile in his Churches, the Lord is pleased for our bet­ter confirmatiō, to afford us this invincible reason,Ier. 29. 23. Those that teach words in my name (he doth not say which I haue forbidden; but) which I haue not commanded, teacbly­ing words; so that whatsoever is ministeri­ally taught and expressed in the Churches of Christ which God hath not comman­ded, is of a lying disposition, even of no other vse but to oppose the truth, and to iustifie errour. Those callings then which the Lord hath not commanded, are lying callings. Those ceremonies and gestures which the Lord hath not commanded, are lying ceremonies & gestures, & ferue for no other end, but under colour to thrust [Page 28] out Gods holy ordinances and to bring in by degrees even any of mens Inventions.

But here me thinks I heare one crying out,Obiect. this is not to the point though they graunt all that I haue said, for Nadab and Abihu were violent and vnstaied yong men and that which they did was the friute of rash and greene heads and they were neuer Inioyned by Moyses to take any other fire then that which was of Divine institution, and came downe from heaven but voluntarily & presump­tuously without any dāger of losing their liuings, or having any Ecclesiasticall or­dinance or allowance for the same, they very vnadvisedly, yea desperatly ventred on it: whereas otherwise if they had been graue and discreete persons, the action not being forbidden by God, & the ma­gistrate commaunding it, and that other­wise they might not haue ministred at the Altar, but should haue beene deprived both of their places and maintenance? In such a case rather then the daily sacrifice should cease and the people be untaught, it were better a thousand times to take any fire, yea and to weare a fooles or a red pyde Coate in steed of the Priests garments and to conforme or subscribe to any thing whatsoever in ca­ses of such desperate extremitie; and so there appeares an exceeding great diffe­rence betwixt ther case and ours.

[Page 29] I must needs confesse this to be true,Answ. and hee were worthy of a fooles Coate and cox-combe too, that will not acknow­ledge this so great a difference in many of you. But is it any other then that, which was betwixt Ioabs killing of Abner in his owne private quarrell,2 Sam. 3. 27 voluntarily,1 Sam. 22. 9. 18. pre­sumptuously, and of malice forethought. And of Doeg, that Edomite, his running upon and slaying fourescore and fiue per­sons that did weare a linnen Ephod, by the direct, but most uniust commandement of Saul the annointed of the Lord? Hee that voluntarily makes himselfe a Foole and a Knaue, is worthy of reprose: but he that is commanded to doe wickedly, and damnably, as to take away a mans living, good name, or life, by some Canon-shot, poyson, or other damnable practise, is not to be held any strange man, but by this strange inference of these strange dispu­ters, to bee iustified, because though to breake any of Gods least commandements, Math. 5. 19. even the least branch of anie of them wil­fullie against knowledge, and to teach o­thers so to do, or to perswade them to con­forme thereto, in cases of extremitie, will certainlie keepe out of the kingdom of God, in the iudgement or opinion of Christ; yet if the magistrate will haue it so (saith our learned masters sweet inference) then a­ny, even the greatest commandements of Gods Law in anie branch thereof, may [Page 30] very safely be broken, & without all dan­ger conformed unto. Is not this most horribly though most closely to vilify su­preame authority? let no sonne of Esau or cursed Amalekite gather that from hence, which was never so much as Intended, as if I inferred that either such an unlawfull decree may in any fashion be resisted, seing, all the servants of Christ though in in such cases they cannot be obedient be­cause it is not in the Lord, yet of absolute necessity they must bee subiect; for the Lords sake, or because David a man after Gods own heart, gave forth a comman­dement (occasionally wicked) which yet being meerly civill,2. sam. 24. 2. 3. 4. Ioab (unwillingly) o­beyed, that therefore David is to be estee­med a Saul, a persecutor, an hypocrit & a reprobate? God forbid, if it be a sin of the second table (though great and filthy) yet with Shem and Iaphet couer it,Dan. 9. 6. 7. 8 10. 11. but if directly against God, confesse it if ever we looke for mercy. Not, but that God him­selfe may dispence with any of his Com­mandements, but for us to give this his glory or a speciall prerogative to any o­ther is to blaspheme him that made us. Moyses therefore knowing the absolute necessity (in the ordinarie way to salva­tion) of the knowledge in this princi­pall and fundamentall poynt of faith and Religion, viz. that the Lord will be sancti­fied (both by using his own ordinances reverently and holily, and especially or [Page 31] principally in having nothing in his pub­licke worship of religious use but what hee hath Commaunded) in them that come neere him (and can we possibly come nee­rer him, then when we are with him and he by his speciall presence with us at his own table) and before all the people will bee glorified, by an open and manifest decla­ration of our conformitie to him and not to mens devices. Doth it not most plainly declare to all generations for ever, that to do or conforme to any thing of Reli­gious use in Gods publick worship, which he hath not commanded is a most feareful sin which he will greevously punish, yea cleane contrary even to profane the Lord: for when we do not herein tie our selves precisely to keepe and do all the word of the Law (and those onely) which are written (not in mens cannons and constitutions but) in this booke (even the sacred and in­spired scriptures) we doe most plainely manifest,Deut. 28. 58. 59. that whatsoever outwardly wee professe, yet in our hearts, wee doe not stand in awe of, or feare that glorious and fearefull name▪ The Lord thy God, yea and notwithstanding our saying (or often re­peating) Lord Lord, Mat. 7. 21. and making a most open profession of all fundamental poynts concerning the act of Iustification, nay, though it be graunted that those excellent devices of pompe and state and all variety of delicacies & most pleasing Inventions [Page 32] ordeyned to haue state in Gods publick worship, doe exceedingly worke upon the affections of carnall men, and draw them by these means to come neere unto God (in the place of his publik wor­ship) with their lips (making outward sem­blance of great devotion and reverence of his majesty which before they never re­garded;Esa. 29. 13. yet seeing this feare of God (or re­ligion) is begotten in them, not by Gods own ordinances but by conforming to the precepts and cannons of wise and learned men, it is onely carnal and worldly (what holy devout and charitable shewes soever it makes) and is so far off from knitting or ioyning our soul to God which is our greatest happinesse, as it Removes ou [...] heart (more and more) from him which is our greatest misery. So that this Christian li­berty which these men do so boast of that if God have not forbidden it, then we may safely conforme unto it and so not tying our selves strictly to that onely which is commanded or written in the word, is a meere slavery and bondage, and the very next, yea most direct way to bring us back again in these ships of humane Inventions into spiritual Egypt, Deut. 28. 68. where un­der colour of most learned prophecying, Iezabel playes false even closely professeth spirituall bawdry the most abominable mother of that damnable Idolatry.

All will worship then, euen whatsoeuer [Page 33] God hath not commanded, though it be ordeined by men of neuer so great wisdom, vnderstanding and discretion, and all other most excellent parts, and vpon most wise considerations, good purposes and holy Intentions, is notwithstanding nothing in all the world but meere alluring entice­mentes to make the way plain for spirit­tuall filthines, and therefore by no means upon any terms to be cōformed vnto, but to be held and adiudged most vnlawfull yea execrable and therefore to submit our selues thereunto especially in these daies of knowldge, must nedes at the verie best (though not in euerie one in the same degree) be but Nadabs and Abihues case. For if will worship or mens Inventions bee tollerable in these, why not vpon like consideration in any other? if in new Ceremonies, why not in new sacraments? for if wee acknowledge man to haue pri­viledge or prerogatiue diuino Iure, in devising some Religious actions or gesture in Gods publicke worship, do what they can, out of this seed by degrees, of ab­solute necessitie will the popes supremacie arise, seing all the other Eight Comman­ments haue a kind of dependancie (for so much as concerns the outward man) upon the second, as all the duties of the inward man haue of the first, and therefore the conforming to, and so Iustifying the law­fulnes of the seed, must needs give strong [Page 34] approbation to the goodnes of the fruit. Seing then the warrantie, vertue or power of everie Religious calling, action, ceremonie or gesture, comes not from the doer but from the ordainer, and that all the good Intentions or learned Imagi­nations in the whole world can neither devise them nor make them lawfull or profitable; let us acknowledge that God onely can take a Ribbe out of Adam and make it a fit helpe for man, and that hee onely can ordeine callings Ceremonies & gestures for his Church & worship, yea & make them profitable helps for his servāts therein, though he take them any where, and from whence soever he pleaseth, yea though they had formerly been Idolized or made blind, & lame, or leaprous, yet he (yea he onely) can cleanse them and make them holy,Luc. 6. 44. for is it possible that an evil tree (humane wisdom) should bring forth good fruit (any acceptable service?)Luc. 18. 19. or is there any primarily good but God, Iam. 2. 17. from whom Every good gift doth come; Either the Lord is the author of the calling, gesture and Ceremony or else of absolute necessity it follows, there cannot possibly in any re­respect or to any intent & purpose be any goodnes therein at all. And therefore the Churches of Christ have no promise of a blessing but absolutely of a Curse by con­forming thereunto, especially seing all humane Inventions or traditions (of this [Page 35] nature,) assume by little and little yea at length without blushing chalendge to themselves euen by divine right, that holy respect & religious reverence w^ch is only due to Gods ordinances, which sin al they doe commit who teach for doctrines (con­cerning the governmēt of the Church,Mat. 1 [...]9▪ or the ceremonies and gestures in publick worship of God) mens precepts (even the meere opinions or authorities of fathers, the grave Counsels or cannons of learned men,) and not one divine drame of the holy and inspired scripture, and thus by the alluring contentments which alwayes accompany these humane devices, they steale away the heart, and make it goe a-whoring after them, with a most violent delight in, and approbation of thē far be­yond Gods owne ordinances, even as the filthy (though snout faire or painted) harlot, steales away the affection of the husband from his wife to her selfe, and therefore conformity must needs bee at least accessarie unto this sacriledge; are you not much bound to your learned pa­stors, who take such paines to perswade you to it?

Now in the act of receiving the Lords supper at the Lords owne table, some ge­sture is absolutely and (for the former as I may say essentially) necessarie, but a wrong and a false gesture is utterly un­lawfull (will any in his right minde deny [Page 36] either of these?) Therefore in the act of receiving we may onely conforme to the true gesture, and not indifferently to a­nie, unlesse they can prooue by Gods word, that every gesture warranted one­lie by the precepts of men, is the true and lawfull gesture, the want of which war­rant, and yet pressing conformitie to them, is absolutely to make the commande­ments of God (concerning these things in question) of none authoritie) and to set up and exalt in their steads mens meere traditions and devices. [...]er. 6.

The maine question then is, which is the true gesture; for on all sides it will be granted, that that onely is to be confor­med unto? Shall we take the Reede of reason, or the Rule of mans wise­dome and learning to measure this with­all?Rom. 8. 5. 7. verily no, for these savour not the things of the spirit, neither are they, nei­ther can they be subiect to the Law of God. Let us looke therefore what was in the beginning, Our Lord and Saviour used (without all question) in the first institu­tion of the Supper, whatsoever was essen­tially necessarie either for substance or decēcie, but a gesture, yea & a tru gesture in the institution was essentially necessa­rie (for a false gesture had been sinne, and without a gesture it could neither be de­livered nor receiued) therefore that which hee used, was and is without all [Page 37] contradiction the true gesture; and there­fore also that which was and is onely and for the action essentiallie necessarie. See­ing then he used a table gesture, and all they that did represent the whole, uni­versall, and particular succeeding Chur­ches to the end of the world, did re­ceiue the blessed Sacrament of the most pretious body and bloud of our Lord, with a table gesture, unlesse like Divine authoritie for another gesture (as well as for altering the time, place, and number of communicants) can bee produced; Gods holy word, and my blessed Saviours and his Apostles example, are sufficient and sound warrant for my faith to be­leeue, that a Table gesture is the onely true and lawfull gesture, and that no o­ther in any respect ought to be conformed unto.

But here starts out a gallant company of most braue fellowes, that haue laine close in ambush till fit opportunitie ser­ved, and they set verie hotlie upon the hinder parts of the truth, with a terrible noise crying out,Obict. That this is utterly against the current of the Scripture, yea directly against that libertie wherewith Christ hath made us free. gala. 5. [...]. For howsoever to conforme to the Iewish ceremonies, is not onely to be intangled againe with the yoake of bondage (for looke whose cere­monies we use or conforme to, we make [Page 38] our selues thereby his bondmen) but to loose the whole profit and benefite of all Christ his merits,ver. 2. yea even to be utterly a­bolished from Christ, ver. 4. and to fall from grace; (how fearfull a thing therefore is con­formity to unwarranted ceremonies) yet notwithstanding in cases of convenien­cie (though nothing of the like extre­mitie as ours) and for the preservation of the Churches peace (as verie now it fares with us) the same Apostle was con­tent for a time to conforme himselfe to divers of those verie ceremonies, and therefore where the like causes doe concurre,Acts. 16. 13. we may yeeld to the like effects.

Here of necessity wee must make a stand, they come on so hotly, as if they meant to share the spoyle forthwith, and making strong head against them, as with a valiant crue of Targetteers of good proofe. VVee referre therefore to their learned consideration, first, that the Iewish ceremonies here spoken of, were in their first original good and holy, being ordained by God himselfe, so was never any of these things in controversie, but at the very first unwarrantable, and therfore wicked and sinfull; and secondly we giue them to understand out of the English long bow, that though these ceremonies were indeed to be abolished, yet the time of their enduring was not fully expired [Page 39] till that the Gospell was planted: and last­ly, by the report of a Canon, their securi­ty is to be admonished, and themselues informed, that the ceremonies of the Law were to be buried with honour, and entombed in princely sepulchres; but these of mens de­vising with all possible reproch, contempt, and disgrace, so that here is no proporti­on betwixt the liberty of Paul, and that which they pretend and brag of: unlesse therefore they can shew that in some place where the Gospel was planted, Paul did conforme to some of the said cere­monies, as of religious use in Gods pub­licke worship, they may verie well lay down their weapons; and betake them to their heeles. VVhat needs that (quoth a bold Corporall) when a better man then ever Paul was, did absolutely conforme in the first famous Church that was cal­led Christian, even Peter the Prince of all the Apostles: Galat. 2. 11▪ but good sir, the Holie Ghost his directly reproving him by PAVL for the same, doth fully an­swer all obiections of that kinde.

But here fearing a foil,Obiect. they wynd about and make two half circles, and with one wherin the principal of their force cōsists, they make quick reply and say,Deut. 17. 8. that God commaunded that in all matters too hard for vs to iudge, 9. 10. 11. we must repaire to the magi­strate & preist & cōform according to that which they shall inform & not decline to the [Page 40] right hand nor to the left, now both these they say in this controuersie about the gesture and the other ceremonies do di­rectly determine, that kneeling euen as it is urged, is absolutely the true and best gesture, and all the other things in que­stion both lawfull and most convenient and therefore all that will do presumptuous­ly and not conforme to these things ex a­nimo ought not to be fined in thousands and committed to perpetuall imprison­ment,12. but even to loose their liues, for that is to take away Evill from Israell.

Hereunto keeping our first ground without any alteration or disorder in our Ranks,Answ. we do say, that the Priesthood is quite remooved out of the Church, and ought not so much as once to be mentio­ned in these dayes of the cleere light of the Gospell, as a title in any respect un­befitting the ministers of the word, yea seing that goverment is absolutely taken away, this law, being meerely politicall is utterly repealed.

The other 2 quarters or half circles having by this time well refreshed themselves, thinking they had us now at a great ad­vantage and in a strait, ioyn with the for­mer, & so make one full & compleat body and making great shew of a Resolution even to set their rest upon it,Object. they come forward with great courage and in very good order, and reply that the Equitie [Page 41] of that law is morall and binds perpetual­ly and therefore by direct consequent ob­ligeth us to conformity: Here the Corporal cries yeeld, yeeld.

But to this,Answer. knowing that there is not one iot of manhood or true valour in them, and that when it comes to the push indeed, they dare not for their liues abide the triall by dint of the sword of the spirit, Eph. 6. 17. wee ioyne with them and receive their shock most ioyfullie, and tell them that this is very true, and we do most rea­dily subscribe thereunto; seeing then, these and all other types were removed to Christ,Math. 17. 5. this Equitie being morall doth perpetually bind all Christian Churches in matters too hard, Act 3. 23. and difficult, to heare him, Mark. 1. 11. yea in all things, seeing hee is that beloved Sonne in whom God is well (even fully and perfectly and onely) pleased; look what he determines that is good and plea­seth God: but look what he doth not ap­prove (though he doe not forbid it) God will never accept it, so that now by their own Doome we must go to Christ in this so hard a controversie, to know which callings and ceremonies are lawfull in the administration of the Church, and which gesture in the act of receiving the Lords supper is unlawfull or wicked, and every soul that will not harken and be obedient unto him in these and all other things,Aa. 3. 23. wee confes ought to be cut off & destroyed out [Page 42] of the people, as well as he that speakes in the name of other Gods, Deut. 18. 20. or (which is all one) presumeth to speake a word in the name of the Lord which hee never commanded him to speake, that is which teacheth the lawfulnesse of Conformity to some things of divine or religious use in the publicke worship of God, which the Lord never commanded. Doth not this full charged Canon most evidently threaten utter and unavoydable destruction to him that des­perately or presumptuously without war­rant from Gods word, will come in the very mouth of it, to assault the Cittie or sanctuarie of our God, by pressing confor­mity to ceremonies and actions, callings & gestures of religious use in the worship of God, which the Lord never commanded.

Here they are pleased to come to parlee, & would fain perswade vs that there shall be a final peace cōcluded, and to that end a truce is taken and afterwards yea diuers times renewed, till spying some speciall advantage (which they wil neuer ouerslip they presently pyke quarrells at some thing publickly taught or privatly pra­ctised, pretending forsooth that it is a vi­olent and most dangerous breach of the peace of holy Church, and then by some stratageme (wherein they are admirable) by one devise or other, they put out by prefermēt the eyes of some (most iudici­ous) cut out the learned tongues of other [Page 43] by suspension and the rest that will not winke and be as mute as fishes, shall be certainly cast into darke and noysome dungeons, or into the deepe and dange­rous seas, or exposed to a thowsand other miseries, as wofull and verie late ex­perience doth manifestly testifie, therfore what hope is there of all their faire offers yet that the world may take notice that wee desire peace vpon any outward terms whatsoeuer though neuer so vne­quall or preiudiciall, so that wee may hold our inward peace with God we do most reuerently & respectiuely yeeld them audience. Now they being well acquain­ted (through their continuall experience) with our resolution, and being privie to their owne consciences that they are not able to stand before us, if the cause come once to be tried by the Scriptures, yet beeing very unwilling that the world should take notice hereof, they make so­lemne protestation, that they are most ready to referre the censure of this cause in question unto Christ himselfe. And therefore having submitted themselues unto him according to the Fathers ap­pointment, they doe most diligently at­tend unto every word hee hath spoken, and search everie sillable, examine euerie letter, yea and try everie root by the very originall: and yet cannot finde (as they offer to sweare upon all the books in the [Page 44] world that he hath forbidden kneeling (no not as it is urged) in the very act of re­ceiving the Lords supper in any place of holy Scripture, nor any other of the things in controversie and therefore con­clude that we may very lawfully, and be­ing commanded ought most readily (or else we sinne greevoussy if wee refuse) to conforme thereunto.

This had been a verie prettie and wittie shift in a yong sophister,Answ. and in contro­versies of their element tollerable, if not commendable; but beeing in the holy matters of the eternall God, shifts and trickes of wit, subtill evasions and nice distinctions, are in matters I say of religi­ous use) but like the wittie excuses of the whoorish woman in the close carriage of her most filthie practises, and therefore I will even referre it to the Lords owne censure, and for answer do say, that it is most true, that all that do sincerely desire to take away evil from Israel (or the Church) must of necessitie take away all knowne presumptuous offenders,Dut. 17. 12. either in the ci­vill or Ecclesiasticall estate, whether they be Hearers or Teachers: Ver. 11. For if they teach & urge that which the Lord never cōman­ded, Deut. 18. 20. or is not warranted by the Scriptures, and yet hold that for these and those po­liticke considerations, it may upon such and such tearmes or limitations, be con­formed unto, they speake in the name of [Page 45] other Gods, even that golden God Pollicie, not that there is any intendment in pres­sing conformitie to humane inventions in Gods worship, to draw any from beleeving in the true & everliving God, but that the Lord that made mans heart, and therefore knowes what means are best to reforme it hath ordeyned in the second comman­dement and the branches thereof, the most absolute and effectuall means, which in his wisdom hee saw to bee best for the holy Ghost to work in, and by, and with, for the effecting of this new creation or regeneration of the heart unto which on­ly (as I may say) he hath entailed by his faithfull covenant the effectuall working of his spirit, for that very end & purpose. As therefore those that maintaine and teach these things purely and unmixed doe set up the Lord to be their God, Deut 26. 17. and by their holy partaking of them they may be assured of his love and favour even to be sealed up against the day of redemptiō: so they that do not tye themselues precisely hereunto, do verily serve other Gods, and have no pro­mise of any grace but what the Devill (whose power onely doth work where the Lords is wanting) can bestow upon them, because they do not serve the true God described in the first commandement for either he is God in every commande­ment or in no commandement, therefore to teach the doctrine of the first com­mandement [Page 46] never so soundly and purely, and to corrupt the doctrine of the second cōmandement which concernes all things in the publick worship of God needfull in any respect for being or well being of the Churches of God, (by enioyning any Novelty or Incerteinty meere Inventi­ons and devises of men,) is directly to teach in the name of other Gods, and seeing the Lord never made promise to bee in such a worship no more then hee hath done to the devotions of the Turks and Indians I would faine see a sound reason. How any of good Indgement and sincere hearts knowing the unwarrantablenes of these things dare conforme in any respect unto them, but rather to subscribe that they that will take evill away from Israel must of absolute necessity take order, that all such proud Prophets or ambitious preachers, and all such profane and pre­sumptuous hearers as dare teach and will coform to mens inventions, be not fined in thousands or perpetually imprisoned, but utterly deprived not only of their livings and liberty but even of their lives also. And till this & the other lawes of Christ (ordeined in the second commandement) bee in force; all the good that the most wholesome lawes of most godly princes and Religious states can effect; is onely to make Ambition a little more wary and subtill, more Cawtelous and dissembling, [Page 47] or else more arrogant, even to devise new and more secret practises to hinder all means or purposes of reforming any thing in the worship or Church of God, yea by proposing one thing or other by one or other to have still in store such variety of fresh and most urgent occasions, as there shall not bee the least breathing time so much as to think of Reformation. Much crying out there is (and that iustly) of fear­ful depopulations, & how can it be other­wise, seeing the howse of God lieth waste and is troden vnder foot, his faithfull mi­nisters suspended, his faithfull seruants traduced and censured, Gods ordinances neglected, and mens Inventions erected? Clients do greivously complain of delaies, altring of orders, reuersing of Iudgments and the like, so that poore souls, they can­not tel whē they are sure of any thing they haue, or that their suits wil receiue an end. VVoe is me for them, but how can this be amēded seing the publick worship of God is so [...]ul of direct Incerteinties and absolute Nouelties. One sayes they are indifferent and may be tollerated, another comes and proues them necessary because they are commanded by humane authority, but at last starts one up and with his divino Iure, makes all club sure that there is not a a word now to bee uttered against con­formity to them, thus look what is sowen in the first table will bring forth fruit in [Page 48] the branches of the second. VVhoredom and drunkenes do euery where abound, yea are grown to be but civill recreations, and doth not superstitious Atheisme adulte­rate the holy things of God? yea is it pos­sible but that base and beastly gestures and and Carnall ceremonies in Gods publick worship, will fill the civill estate full of all uncleanesse and bastardies? is it not be­come the glory of many to sporte with Religion, even to scoffe at sinceritie and to ierke and gybe at the upright in heart, haue not the bastard poets and players and like profane humours a great pride to be singuler in this pastine? Theft and deceite, oppression and cousenage, are growen to be great trades and professed occupations, and can all the world tell how to mend it, till the spirituall theeves who have securely made their dens in the very house of God bee driven from their unlawfull Callings and courses? great lamentation is made as for a most evill presage, that offices of Iustice are bought and sould (must not such of necessity pro­ceed accordingly even for hyre or re­ward?) but doth not the buying of all spirituall promotions Iustifie and cleare all such Courses?

But to come to you that have so pain­fully searched all the words and sillables of Christ, not to find out that which hee hath commanded (which is the study and [Page 49] meditation of all that are sincere in hart, Psal. 119. 77. 97. 98. and therefore the whole word of God is often called the cōmandements of God, Deut. 4. 6. & 6. 6. inferring directly that there ought to be no cōfor­mity to any thing but to that which is commanded) but to see what he hath not forbidden for therein lies all the perill, are not these thinke you worthy subjects that never care for not so much what their soveraine Lord would haue done, as very curiously inquire & most painfully search out, what he hath forbidden that so being out of his reach and danger, they may follow their own devices. If any man will not conforme to their precepts, how is he reproched and Reviled; but to speak against the lawfulnesse of them is pettie treason. I hartely pray them therefore to consider from the Lords own mouth whether it bee not high presumption to speake a word (ministerially) which he hath not commanded suppose hee hath not for­bidden it in particular or expresse terms yet doth hee not directly in the former vers requi [...]e absolute obedience to what­soever that great Prophet and sheepheard of our soules shall teach us? Deut. 18. 20. and doth hee not most plainly forbid upon paine of death in this verse, to teach any thing which in the word hee hath not comman­ded?

How dare you then oh you men of learning, how dare you (I say) ha­zard [Page 50] your pretious souls in conforming to such things? doe not object that you haue good warrant from the word so to do, because you are commanded to ac­knowledge them that are over you and labour among you, 1. Thess. 5. 12. 13. for I confesse, wee must have them in singular loue for their works sake, so it bee in the Lord, yea if they teach no thing but what hee hath commanded them,Hebr. 13. 17. we will obey, submit, and conforme unto them, but if they will preach and presse things which Christ never comman­ded though they cover them in sheeps cloa­thing, Math. 7. 15. even with words full of all excellent wisdome, and admirable learning, able to ravish the hearers and to entise any man,1. Cor. 2. 1. 4. that hath reason and understanding and is able to Iudge wisely and dis­creetly of matters, to conforme unto them, yet not being in plain evidence of the spirit and of power, wee must esteeme of them as wolues and false prophets rather watching all opportunity to maintaine their pompe, state and glory, and to feed their own bellies by this conformitie, then to feed the flocks or churches of Christ over which he hath made them overseers. If they say they are greatlie wronged by such imputations and no man whosoever, dare iustifie this to their faces; for my part, I confesse it will bee much against my will if ever I come before them, but yet as good a man, as great a scoller, [Page 51] as wise, & as worthy, as holy and as godly (though perhaps not so great and Lord­ly) as any of them be, hath so taught and preached, and I will beleeve him before all of them, yea I will set down his own words whatsoever come of it, and will not alter one sillable, beware of fals prophets (alas how can wee tell which are they you shall know them by their fruits, Math. 7. 15. 16. or doc­trine which they teach, which not being the commandements of God are absolutelie evill, even of a woolvish and devouring disposition in all the Churches of Christ;1. Tim. 3. 14 for the word or comandements of God or writings of the holy Ghost were sufficient to teach Timothy (a man not much infe­riour to the most of them for the inward glory of the soule) how to behaue himself in the house of God which is the Church of the living God, Ps. 45. 13. vers. 15. even what doctrins to teach & what callings, ceremonies, and gestures to presse conformitie unto, if then in their cannons or constitutions they will be­haue themselves otherwise then the word doth require, can there possiblie bee any safetie in conformitie to them? And as this concerns all our teachers, so our blessed Lord and Saviour lessons all hea­rers that as hee hath manifested his love unto them in inviting them to his ho­lie supper at his own table, to partake of such heavenly comforts as the eye of [Page 52] man never saw; so if they will prove them selves to bee his Friends indeed and not onely in shew,Iohn. 15. 10. their carriage and behavi­our must in all things, but especially in the actions and gestures of this sacrament (being at the very time of this intimation instituted) be onely as hee hath comman­ded and that must bee donne whatsoever it be,14. so that not to doe all that which hee commands, or to conforme to any thing which he hath not commanded, is to make our selves his enemies, Luc. 19. 27. whereof a strange carriage or gesture is more then a most strong presumption.

But hereto they say that not onely men whose fruits and doctrins may yeeld some preiudice or give cause of suspitiō,Object. but evē holy and godly men such as have appro­ved thēselues in Gods house to be faith­full, yet for the peace sake of the Church wherein they liue, and because they would not offend others though they wish with all this hearts that all these things were quite taken away and do pub­licky teach that they sin in it, they are content notwithstanding (under going it as a heavy burdē) to conform to the cere­monies of Rome when they are there, and else where as they find them established; and therefore much more we ought to do the same rather then to disturbe the quiet estate of the peers of the Church, who haue long lived at ease and rest.

[Page 53] As though the practise of Gods owne servāts or true constituted Churches,Answ. were a sufficient warrant to my conscience to conforme to ceremonies and gestures of Religous vse in the publick worship of God? no, if Peter himselfe that so loving & so much regarded an Apostle, will con­forme to gestures, actions or ceremonies not warrantable (though a thousand times more as wee heard might haue beene said for him then for our ministers) yet must he be withstood openly,Galat. 2. 11. euen to his face, yea in his so doing to be cōdemned be­cause howsoeuer flesh and bloud can pro­duce many strong reasons of indifferencie, liberty, and (as matters stand) conuenien­cie, especially in respect of peace and vnity: yet the holy Ghost saith plainly, that whatsoeuer men pretend by preaching and manintaining many excellent truths and sincerely confuting many grosse er­rors, yet this conformitie to ceremonies of Religious vse, (though it were not in the face and presence of God at his own ta­ble) is not the right way to the truth (or power) of the Gospell: ver. 14. vnlesse therefore wee haue warrant from the word of God for our so doing, Conformitie to the things in question is without all con­tradiction the wrong way to the truth of the gospell▪ thou go the readiest way in the world to any spirituall promotion) and [...] hinder the efficacy and effectual [Page 54] working of the holy Ghost in the mini­steriall functions of the Gospell, yea in the Godly and best quallified servants of God (it is not my collection but the plaine evidence of the spirit of truth) this kind of conformity (let the motiues bee what they possibly can) savour most strongly of dangerous Hypocrisie; vers. 13. because nothing can by any means be warrantable in Reli­gion,Act. 10. 33. but that which is commanded by God.

And therfore the crowne of all mi­nisters, yea the honour of all Chrsti­ans consists not in studying how to giue content to the world,Acts 17, 11 but in sear­ching the Scriptures (not once or twice ouer, but) daily, whether the things bee so or no, for that may be discerned at the seventh consideration or perusing, which was thought before to be impos­sible (to bridle that vnruly conceite which naturally, excellencie of gifts doth alwaies beget.) Neither haue any pa­stors (if they be sent of Christ) warrant to teach to their charges or Churches,Mat. 28. 20. and to exhort them to conforme to, or obserue any thing of Religous vse but what Christ hath commanded, If they do, he tels them plainly he is not with them, and therefore will not blesse the ministery of such in their teaching (teaching and commanding being indifferently taken in the Scrip­tures:)Math. 11. 1. for if Christ haue not commanded [Page 55] it, that is, if it be not taught in the scrip­tures,Gala. 1. 6. it is directly (whatsoever pretences are set upon it) in the nature of another Gospell, and the teachers, and iustifiers or excusers thereof doe no lesse in effect (take every one in his degree) then they that teach the Gospell of Saint Tho­mas. And therefore as those that taught his Gospell, so certainely these that teach and maintaine the lawful­nesse of these unwarranted ceremo­nies and gestures) intend to pervert the Gospell of CHRIST IESVS, vers. 7. though not in doctrine of Iustificati­on, yet in the doctrines of Church go­vernment, and other matters of religious use in the worship of God, and these are they that trouble the Church, or breake the peace thereof, though they are most like unto him that is onely guiltie of the Fellonie, yet in the pursuit cries out as mainlie as ever hee can, Stoppe Thiefe, stoppe Thiefe, not caring who is apprehended or imprisoned, yea and condemned as troublers of the Churches peace, so they may goe away with it undiscerned.

Is not here sufficient warrant then, not onely to refuse conformitie to these things,vers. 8. but even to hold those prea­chers accursed, Rom. 9. 3. or separated from Christ? who goe about to preswade us in the least measure to conforme thereunto, yea [Page 56] though their gifts be most heavenly or Angelicall; but on the other side to think most reverently of our Religious pastors, who haue most sincerely, though to the losse of all that ever they haue, taught vs to the contrary? when therefore they say Christ never forbad it, if you haue no other or better place of Scripture, re­member this, that it is written, that what­soever is otherwise then that which the word preacheth or commands, is to bee held an accursed doctrine or opinion, concerne it faith or government, ceremo­nies or gestures, or any thing of religious use whatsoeuer: yet doe I not say, that all preachers that perswade, rebus sic stan­tibus, rather to conforme in some things, then to stand out, do this out of malice, or anie purpose to cause their hearers to decline, and so by degrees to fall from grace; but that whatsoever flesh and bloud, wisedom and learning can devise for their defence or excuse, yet the holy Ghost teacheth us plainly, that though it cannot be denyed, but that these most strong and vehement perswasions pro­ceed from true and strong affections of carnall loue, and (as it is to bee hoped) that many of them are the deere servants of God; yet in this particular of perswa­ding to conformitie, wee are to esteeme them as Adve [...]saries unto Christ, Mat. 16. 22. yea and all their wise and learned arguments▪ so [Page 57] full of discretion, and all their conceited unanswerable satisfactions,ver. 23. to bee not­withstanding of a verie Satanish discent, and meere divellish disposition, a most sensible savouring the things that are of men, as how we ought to pitty our selues, our wiues and children, and so prevent the unavoidable evils of non-conformi­tie, but yet they understand not (in this poynt) the things that are of God, namelie, that rather then we should conforme to anie thing in his worship which he hath not in the word commanded, we must for­sake, yea we must hate (or denie in this case all affection of dutie, reverence, loue, tender care, or whatsoever to) father and mother, Luc. 14. 26. and wife and children, and brethren and sisters, yea and our owne liues also, or else we cannot bee the disciples of Christ. Must not these graue and learned perswa­ders then, of absolute necessitie bee an offence unto every faithfull and tender heart? Goe on therefore my brethren, and be of good courage, and assure your selues that in suffering for not conformi­tie to kneeling, you suffer for the Lord Christ, and to yeeld against the light of your hearts,Mar. 8. 38. is to be ashamed of him, seeing these things doe directly follow from his own words, even whē for feare of men spi­ritually adulterated, we will conforme to things of divine use in his worship which he never commanded, but are onely war­ranted [Page 58] to our consciences by the advise of the learned or the precepts of men, the traditions of the Elders and other like humane authorities. All which, without warrant from the word even euery one of them in particular,Rom. 3. 4. and generally alto­gether, are Lyars: and therefore all the gestures or actions, ceremonies or or callings of religious use in the wor­ship of God which they perswade unto without warrant from the word are lying gestures, lying actions, lying ceremonies, and lying callings, not but (like the Divel) they may speake, pro­fesse, and acknowledge some excellent truths, but that the maine thing they aime at, is to maintaine some errour or o­ther; and therefore all the volumes in the world, filled with all the Art, learning, wisedome, and discretion of the whole world, compared with, or set against one verse in the sacred Scriptures, are to bee esteemed most filthy and stinking dung.

But haue we but one sentence in the Bible for a table-gesture? which (yet were sufficient against all humane opini­ons and authorities whatsoever) haue we the first institution onely or barely men­tioned? do not everie one of the Evange­lists make mention of a supper, or a table, of rising from supper, and sitting down, and of sitting even in the act of admini­string and receiving the sacrament? yea [Page 59] doe not diuers places in the Acts, and E­pistles, plainly inferre the continuance of a table gesture, and therefore to bee the direct ordinance of Christ? But it seems an impudent generation is come up, who dare affirm that the Sunne of the Church must, (if they make such a charme or Ca­non) stand still continually and not stir at all, as once it did for one whole day in Gibeon,Iosua. 10. 12. 13. 14. but the Moone especially not to moue one inch, as for that time it did not, in the valley of Aielon, further then they in their discretion shall thinke to bee fit, and so by their wit and learning are bold to defend that the earth is in cir­cular motion, all the world and the crea­tures therein turning round continuallie, yea they are most confident, if they may haue audience, to make any indifferent hearer that comes without preiudice, to conforme and subscribe to [...]his opini­on. Doth not the spirit of giddinesse possesse the heads of these men; are not these the true successors of those learned Divines, graue Rabbies, & great Doctors that still cried out to Christ,Iohn. 2. 12. Shew us a signe, make it appeare that there is a Sun in the firmament, proue unto us that there is a God, or (which was as evident) that thou art the Messias.

Seeing then all things whatsoeuer of religious use, which the father would haue the Church to know and conforme unto [Page 60] are treasured up in the word though every one indeed can not come at them (deny this if they dare) it must needs fol­low that either the gesture of kneeling as it is urged is a a humane Invention, or as you would say in playne termes, a very starke lie, though hansomlie lapped up: and therefore of the divell the father of lies, though artificially painted perhaps by some of his limmers with the very best Italian beauties;) or else if it bee a trueth and therefore to bee conformed unto, then there be some unwritten trueths or vereties which the Churches are bound of conscience to beleeve and conform unto, and yet not commanded in the word of truth, then it must needes follow, besides the scriptures, and either let our learned adversaries make this large breach for the Iesuites at pleasure to enter by, or else for starke shame discharge no more such furious Cannon shot against our bul­let-beaten fortresse, The scriptures suffi­ciency. Is it not high time to take away these presumptuous causes (which purpo­sely teach and perswade Conformity to such blasphemous doctrins) out of Israel, being the best seeds of the verie worst evils thereof? I conclude therefore it is farre better to expose our estates and bo­dies to the greatest malice of our gree­vous adversaries by standing for a gesture without all exception then by conforming [Page 61] to one which that Prophet never taught,Act. 3. 23. no nor so much as once mentioned (in that manner and forme as it is urged and so to be by him Destroyed out of the peo­ple. For must we have his warrant, and heare him onely in the doctrine of the sa­crament, and shall wee not care for his warrant nor regard what his word saith for the gesture of the sacrament?

And for those who in these matters of God concerning his publick worship, insist so much and with such violence upon prohibitions (a service sometimes not very acceptable to them) crying out unto us, shew one place where the Lord forbids these things and wee will yeeld that it is a damnable sin to conforme un­to them. I am bould (with their good leave) to Remember them of one other argument, of the Lords own making, con­cerning this very subiect of the actions, ce­remonies and gestures in this publick wor­ship and service, which he purposely fra­med and committed also to writing for the use of all posterity even to bee a lan­thorne of our feet, Psalm. 119. 105. and an unerring light to our paths in these very occasions, and in most plain evidence of the spirit it stands thus: By the light of nature all mankind knows that there is a God, & therfore e­verie one wil worship him as wel as he cā, though it bee not according unto know­ledge to glorifie him as God, Rom. 1. 91. for that is im­possible [Page 62] without direction from his spirit according to the scriptures) but though they have excellent wisdom and admira­ble understanding, yet even the learnedest of them when they professe themselves greatest Clarkes, proue themselues the veriest fooles,vers. 22. 23. because they become vain in their thoughts, & their foolish hearts are full of darknes; for they turn the glory of the in­corruptible God (even the glory of his wise­dom and loue, of his goodnes and power, of his mercy and truth, in devising & or­daining the ceremonies callings and ge­stures appropriated to his own outward worship, & making the same powerful & effectuall to draw mans heart unto him by working effectuall faith) into such Ima­ges, similitudes, resemblances and like­nesses as they in their discretion thought fittest to stir up devotion, to beget reve­rence, or to shew humility & thankfulnes; by which in time by degrees will get a reverent estimation of Gods ordinances, euen his own attributes and titles, yea and will presume to professe that Iure di­vino, these are thy Gods O Israel, that is, this is the true outward worship of the God of Israel, these be true callings, gestures and ceremonies which by divine institu­tion are ordeined to helpe to draw men to God through faith and sanctification of the spirit and so to be esteemed.

Therefore the Lord makes it an ordi­nance [Page 63] for ever, that al his true Churches and true servants must onely conforme to such things in his worship and service as he hath in his word Required, Esa. 1. 12. but the Lord never required kneeling as it is ur­ged, nor the other things in controversie, therfore Gods true Churches and faith­full servants may not upon any neuer so reasonable termes conforme thereunto. And here is either by direct consequent a manifest prohibition, or else the Lord reasons most absurdlie, which is fearefull blasphemie to thinke or inferre, for else they might, (with the perswaders to conformitie of these dayes) haue replied, thou hast not forbidden it, therefore wee may doe it, and thou hast no reason to find fault with it, seeing wee doe it to good intents and holy purposes. But grant that the things which there are repro­ved were forbidden, yet the manner of Gods reasoning remaines immutable. Is there no commandement in the word for it, or (which is all one) doth not the Lord require it? then doth hee absolutly forbid conformitie unto it, for the Lord hates whatsoever in the word is not required,ver. 14. as these words being spo­ken with detestation do most manifestly declare. Seeing then there is not one word of God for kneeling in the very act of receiving the sacrament, nor any exam­ple of any Apostolick or Primitive [Page 64] Church for the practise thereof,Math. 19. 8. but from the beginning it was not so, and seeing wee haue Christ his own example for a ta­ble gesture, and the examples of all the blessed (and now glorious) Apostles who even after his ascention delivered that which they received of the Lord (which must needs be granted was a table gesture) and seing wee haue a direct commandement from the holy Ghost to follow them as they fol­low Christ, 1. Cor 11. 23. it being their speciall care so to carrie thēselves in all actions (of religious use especiallie) as they might bee Examples for all Churches and Christians to follow (for so I take this place to be understood and not to bee restrayned to that Church onely,vers. 1. or to any particular occasion there­in.)2. Thess. 3. 9. Yea seing this gesture as it is urged, is not onely the Invention of man, but in the verie first originall establishment of it in the publicke worship of God, the direct commandement of that man of sin; I referre it to everie godlie heart to consider whether with safetie of conscience wee may leave a table ge­sture, for the use whereof we haue Christ and his disciples in the Institution for a patterne, and the Apostles during their time, and all Apostolicke Churches after them for 220. years for example and con­forme to the gesture of kneeling, never heard of in this kind, till the Reall pre­sence was established. Is this to walke so [Page 65] as having the Apostles of Christ for an en­sample; Philip. 3. 17. or is there not Iust cause of la­mentation and weeping to see so many wor­thie men and of most excellent parts for some worldly respects to become hereby the enemies of the crosse of Christ confor­ming now to that which formerlie they taught was to be abhorred?verse. 18.

You do verie ill therfore most Reuerent and learned men, in offering to deale with vs poore and private Christians, after the scholerlike manner of reasoning both in your publicke teaching, pressing vs con­tinually with arguments and that with such vehemencie as if nothing were want­ing to our perfection but this conformitie to kneeling, and in your private speeches tendring disputation, when alas for pittie all our faithfull pastors hauing giuen vp their liues for the name of Christ, are taken from vs, and if any remaine, yet there is no safetie to speake or write of those things. If therefore you can­not procure libertie for such a course, neuer yet obtained whatsoeuer you may pretend, wherein freely and fully these questions may be handled according to that modest offer of dispute long agoe tendred, then I humbly beseech you, bee pleased either to confute that (or the substance of it) which hath been written and published against this cere­monie, or els to set downe with the like [Page 66] conditions as the learned and godly men our late pastors haue offered, your own arguments and reasons for this confor­mitie which you so eagerly presse and pursue; and (freeing the same from de­ceiueable subtilties of that dissembling sophistrie and vaine philosophie, the spe­ciall ornaments of that so affected kinde of teaching, that wee of the vulgar may see and conceiue the force of them, and whence it is drawen, from God or men, from the holy and inspired scriptures: or from the writings and Canons of Coun­cels, or Testimonies of Fathers.)

VVee do solemnly pofesse (I dare speak in the name of all) that in whatsoeuer wee haue no more for our warrant: but the graue counsell, learned opinion and holie practise of our most reuerent pastors (which yet being sealed with their great and constant sufferings, ought highly to be regarded of us, for whatsoeuer they be to others or to your selues, they are to vs the most faithfull messengers, true and pow­erfull ministers of Iesus Christ, since whose deprivations wee neuer heard men speake like them in that euidence of the Spirit, and mightie power of the Ho­ly Ghost, to draw from sinne vnto holi­nesse. O yee men of God, you are in our very hearts to liue and die with you, your memoriall is pretious, would God all that we haue might redeeme the libertie [Page 67] of the Gospel in your ministerie, notwith­standing (I say) we will freely for peace sake conforme unto you. But if we can evidently produce one word of God a­gainst you, or that you doe not bring his sacred warrant with you, let it not seeme strange unto you, that we runne not for company into the broad and easie way with you (which none in this poynt Papist or Athiest will ever unfainedly oppose) but rather expose our selues by this our re­fusall, to open contempt, grievous bands, and perpetuall imprisonment, professing publickly thereby our willingnesse, and most ready minde, yea heartie desire that that fire which our Lord and ma­ster brought with him,Luc. 12. 49. 10. 54. and with his own hands, and mouth kindled, might never bee quenched, seeing the unerring and burning light thereof is our onely preservatiue through the effectuall wor­king of the Holy Ghost, against that feare of our adversaries: Math. 10. 28. to the end. Philip 1. 28. 29. this grace of God being given unto us not onely to beleeue in Christ, but to suffer also for his sake in bearing witnesse to this part of the truth, and not daring to conforme to any o­ther though it cost us full deerely▪ For thus onely in such times of tri­all are all (that bee called thereunto) preserued against all the powers and Principalities, Lordly Dominions, and other spirituall wickednesses in the [Page 68] whole and most unholy (though most learned) kingdome of darknesse.

Thus am I bold to present my poore endevours and private labours concer­ning these things unto publick view, pri­vate I say, not in regard of the truth gene­rally in all true Christian Churches recei­ved & professed, but by reasō of the dan­ger of the times, I durst not receiue di­rection from any who otherwise might haue been a great helpe unto me. Onely to this end haue I done it (not to be fa­mous in my person, for that were to bee infamous in their prison) but to giue some taste that the Lord hath many who haue not bowed the knee in this kinde as it is urged, as also to publish to all that feare the Lord, and yet do not see the sufficien­cy of our warrant for so resolute a refusall to conformitie, that it is not faction or humour, nor the iudgement or practise of good men (no not of our so endeered Pastors) or of the most holy and best re­formed Churches, nor of all these toge­ther, which we wholy rest or depend upon, but that our consciences dare not conforme to any thing of religious use, especially in the publicke worship of God, but what is safely and soundly war­ranted by the word of our God; and like­wise to stirre up others who haue recei­ceived more, and more worthy Ta­lents, to put their helping hands to the [Page 69] worke of the Lord.

But mee thinkes I heare some black mouth roaring out,Object. That this is neither so, nor so, but onelie an old patcht Cloak to cover a peevish spirit withall, for (say such) you haue the substance, yet through frowardnesse because you may not have your wils you are not content, but insnare your mindes, and bring your consciences into a needlesse bondage about gestures and ceremonies or matters of Indifferen­cie which Christ hath fried us from.

I most humblie pray and doe hartelie beseech even by the mercies of God in Iesus Christ,Answ. all such seriously to weigh & consider, whether any thing of divine use in the publick worship of God can be indifferēt; or if God haue left it indifferēt; whether any mortall power can possibly make it necessarie, was it not the practise of that man of sin, first under pretence of Indifferencie to make things common, to be of Religious use, then to bring them (in some civill respects) into Gods pub­lick worship, and at length to haue a ne­cessarie state therein, and so at last to bee of Apostolicall institution?Pro. 14. 12. yet euen this way seemeth right to our graue and learned adversaries, though the issues thereof bring forth most deadly (what if I said damna­ble) effects,Ps. 2. 2. 3. euen in all these Churches of Christ Iesus.

Breake not, oh suffer not (you Chri­stian [Page 70] princes) these men, thus scornfullie to breake the sacred bonds of the first ta­ble, lest you take away al cōscience of the duties of the second, for Christ hath in them tyed you and all under you most strictlie to precise and sincere obedience in all things belonging to his publick worship yet hath he left full scope, even large enough (so farre as is fit for any mortall power) in the other six Comman­dements for your Regall powers ad pl [...]ci­tum to exercise, your high prerogatives most supreamelie in: Bee well content therewith, they that perswade you to in­croach upon him, under colour of inlar­ging your soveraintie, do giue that which you ought not take, being directly a­gainst the crown and dignitie of the Lord Christ, & in liew thereof are bould to challenge that from you (even of di­vine right) which by no means upon any terms you ought to parte to them, they being withall persons utterly uncapable thereof.

And as for our adversaries, I intreat all that are godlie minded advisedly to be­think themselues, whether that substance which God be blest, we haue being holy (& for which I confesse wee are nor suffi­cientlie thankfull) can make that same Ceremonie also holie, which in it first originall was impure and unwarran­table, yea most vile therefore and [Page 71] abominable; can any thing which is primarilie evill ever possiblie bee made good, but onelie by the primarie good­nesse himselfe? To make then that ge­sture, action, calling, or ceremonie, or the similitude and likenesse of them good, which had their beginning, from Antichrist and not bringing Gods word for it, and yet to hold it upon these terms necessarie in Gods publick worship, even conscience to be conformed unto, is directly to set up another God who must impart this good­nes unto it. Doth it not plainlie appeare by this, that their Divino Iure did never discend from Divine Iehovah but from some black limping Vulcan or Olimpian Iupiter, the naturall patrō of all such durty Dianaes, yea I beseech them rather to ob­serue, whether more probablie the ce­remony being thus known to be of human invention, and therefore of absolute ne­cessitie filthie and polluted (as everie thing of religious use is, which is not com­manded by God, in the word) doe not make that holy substance which we haue unprofitable and so uncleane, also unprofi­table (I say) though not for information of iudgement,Hagg. 2. 13. 14. yet for sanctification of life to the obedience of faith. For if holy flesh under the Law could non legallie sanctifie everie thing (no nor any thing which was ioyned unto it) by touching of it; no more [Page 72] can the doctrines of faith and iustifica­tion under the Gospell truely taught, and publikly professed in all the Chur­ches of Christ amongst us, ever by any possible meanes make the callings, cere­monies, or gestures in controversie, lawfull or indifferent, seeing these are not ordai­ned by God, and therefore that ministery that spends it strength for the iustification of them, though it may perhaps conti­nue some measure of knowledge in the hearers, yet is it greatly to be feared, that all those who freely conforme thereunto, and wholy depend thereon, shall rather scatter then gather any saving grace or sanctification thereby.

But to this it is said that these ceremo­nies callings and gestures are not those of poperie Object. (for nullum simile est Idem) but the graue and advised ordinances of the holy Catholicke Church that hath come from amongst them, and cleane separated from Antichrist, at least in all fundamentall points of doctrine concerning our Iustifi­cation, and therefore without all question ought by everie obedient Childe to bee conformed unto.

Alas what means then the lowing of these Oxen and bleating of the sheepe? Answ. Yea I do friendly intreate these Merchants of experience in and with these true west Churches of Christ,1. Sam. 15. 14. advisedly to view and take particular notice of these pleasantRevel. 18. 11. 14. [Page 73] wares so full of delicacy, which their souls by reason of their excellent fatnes, do so greedily yea most violently thirst or luste after, and sincerely to consider whether they be not so like to those of poperie as one naughtie egge can possibly be like an­other, though perhaps one be but addle, and the rottennesse of the other most of­fensiuely stinkes; the one most noysome, the better very unholesome.

But here our adversaries will confesse,Object. that for the forme they are alike indeed, as one partridge is to another, but in their use and intention most opposite, even cleane contrary.

But is not this I pray you,Answ. some small parcell of the voyce of that beast, yea is it not an apparant branch of his great blasphemie, to assume authoritie, to or­daine ceremonies and callings for the publicke worship of God, and to appropriate unto them holy or re­ligious uses, and spirituall intentions, which power is onely proper and pecu­liar unto God himselfe; and yet even this divine authoritie doe they dare to assume, as their divino iure hath publicklie proclaimed to all the Churches in the world. But to leaue this to their better consideration, and to assume that which which they must needes bee willing to grant, that the things in question are in their outward forme like unto those of [Page 74] popery, but not in their use (at least as it is preached.) I humbly desire them to consider whether this bee not (without any turning or winding) a direct and manifest breach of the second comman­dement, where the Lord forbids all Churches under what climate or govern­ment soever, (not simply as I may say to haue, but) to make Images, or a­ny visible representations of the eter­nall loue of God the Father, and of the incomprehensible, and invisible grace of IESVS CHRIST shed a­broad in our hearts by the Holy Ghost; but as if the Lord had said, I know it is absolutelie necessarie in my out­ward and publicke worship, to haue certaine visible signes and formes (sub­iect to common sence and reason) which must haue this heavenlie use, even to represent to the minde and under­standing by the eye of faith, these spi­rituall graces, for else the imaginati­on beeing left at libertie, and not preciselie tied to these set formes, and divine ordinances, will bee so full of wandring fantasies, in hearing, see­ing, tasting, handling, and meditating, as the soule can never possibly bee edi­fied: But yet (saith the Lord.) Thou shalt not make or devise these: I doe re­serue that glory to my selfe, and will not under Law or Gospell, giue it (no [Page 75] not in the least circumstance of publicke and religious use in my worship and ser­vice to any other.

But (say our adversaries) wee doe not take that glory to our selues,Object. therefore wee haue not broken this commande­ment.

I confesse between the theife and the re­ceauer,Answ. the whore and the bawd there is indeed some manifest difference, and ther­fore to auoide all manner of contention herein, it is as if the Lord had said in plai­ner termes, Thou whoseuer thou art gene­rall counsell, or nationall synode, ciuill magistrate, or ecclesiasticall Ruler, or both together shalt not make, or being made, shalt not command, or teach any to con­forme vnto any thing of Religious vse, pertaining to my worship and service, which I may self haue not commanded, no nor the liknes of any such thing, either in forme or vse so that if these things in question be but like popish devices and be not cōmanded by God, we may not for any cause or consideration or in any respect whatsoeuer bowe downe vnto them, that is intertaine or shewe forth any reuerent estimation of them and so onely in a good meaning, for peace and quietnes sake coform vnto them in the worship of God. Vnlesse therfore the verie touching of holy things in or by the soundnes of some do­ctrines in our Church and so as it were [Page 76] carrying a part of holy flesh in the skirt of our garment or divine service be a suffi­cient warrant to make any ceremonie lawful,Hag. 2. 13. yea though it be taken from the heathen poets, from the Turkish Alcaron, or the Popes massebook, yet vpon intenti­onall altering of the vse, they may be, very safely cōformed vnto in the publick worship of God? their argument of haue­ing the substance, hath no iot of substance in it at all. Therefore vnlesse their words, reasons, and arguments whereby they per­swade to cōformitie,Ezek 3. 17. come from the mouth of God we haue sufficient forewarning, no not in any case to conform unto the, but to esteeme them as verie chaffe huft and puft up perhaps into a verie great bulke making a goodlie shew in outward appea­rance,Ier. 23. 28. by excellencie of words and art, but being winnowed or tried by the fanne of the Lord no corne of grace or one grain of goodnesse can be found therein, and this is the verie cause why the Lord threatens to bee or to come against such sweet tongued preachers that labour chiefly for a sweet deliverie,vers. 31. and to that end steale the word,vers. 30. never applying it to the right end and use, but as it were by force and armes doe take and carrie away the true scence, intent and meaning of the scriptures ordeined onely to maintain the truth, & by tricks of wit, & tearms of art, they enforce thē (at least to seem) to main­taine [Page 77] errors even the meere Inventions of men, and this, in some false; in many flattering, and in most a dreaming kind of preaching, is the onely and main cause of error and schismes,vers. 32▪ diversitie of opinons & sects that are among the people, not brin­ging any other profit in the world unto their hearers, but either to nuzle them still in ignorance, or to bee utterlie out of loue with the trueth, from hence then haue wee good warrrant to adjudge all their doctrins which are not according to the word of God to be verie lies, though they shew never so great art and learning and thereby giue all good content to their auditorie. For that high (or large) commission of all the true ministers of Christ extendes onelie to Teach the Churches to obserue and conforme unto all things (not which they in wisdom and discretion shall adjudge meet and fit,Mat. 28. 2 [...] or think not to be forbiden but onely) what-whatsoever Christ in the word hath comman­ded, (and we will abjure whatsoever we cannot prove to be his commandement) if then they presse any thing which is not the commandement of Christ they goe beyond the limits of their commission, yea doe more then ever our Lord him­selfe would do, for though indeed his [...] ­ctrines seemed verie strange yea impossi [...]e to some and others marveiled or were asto­nied not at his allegation of fathers or pa­triarkes,Ioh. 3. 4. Ioh. 7. 15. Mat. 7. 28. [Page 78] of Councels or Rabbies and other learned authors, nor at his excellencie of gifts: but at his knowledge in the Scriptures for he taught as one having authority & not as the learned Scribes, which he shewed in ope­ning the sence and meaning of the holy Ghost deliuering fit doctrines and making profitable uses and applications from the word, so that he spake to the hearts and consciences of his hearers in the power of his ministerie which they doe not, who teach the precepts of men, but speak only to the ears of their hearers, yet alwayes the motives that he used to perswade thē to conformity was (not these things are not forbidden, or they are the traditiōs of our godlie Elders, or they are most fitting this state and present government, or it is the pleasure of the civill magistrate, or the Church Rulers hold it meet, though indeed divers learned men at that verie time used such kind of arguments in their ministerie and teaching for that subscrip­tion which they required, but) his Doc­trine which hee preached and the things he urged and pressed was not his own but his that sent him, vers. 14. it was not of his humane Invention (which yet was a great deall freer from errour then all the fathers and [...]cels in the world) but onelie such as [...] (that sent him to preach and teach the glad tydings of salvation) was the au­thour of.

[Page 81] As whereas some might object unto him, these are thine own speaches, and in the pulpit you haue libertie to say what you list, and to gird at whom you please, make it playn to our capacities, how we may know who is of God, and who is sent of the Devill, for thou and the Scri­bes and Pharisees teach both of you verie learnedlie and zealously but in verie ma­nie things, especially in the ceremonies and callings, actions, and gestures of Reli­gious use in the publick worship of God directlie contrarie one against the other, and therefore most certaine, that both of you cannot possiblie be of God, he there­fore giues them a playn and an unerring Rule, whereby the simplest in a congre­gation may discerne which preacher teaches the doctrine that comes from God, and which speaks onely from men or the deuill,vers. 17 first do the will of God, get a good and an honest heart, free from preiudice and profanesse, readie to doe whatsoeuer the Lord requires of thee in generall as thou art a Christian, or in particular as thou art a magistrate or subiect, minister or hearer, husband or wife, parent or child, master or seruant, bond or free, old or young, rich or poore, maried or single, or of what condition soeuer, for els if thou haue neuer so much wit & learning, vnderstanding & discretion, & hast not re­spect vnto all his cōmandemēts, though thou [Page 80] feare and reuerence the faithfull ministers of God,Mark. 6. 20. yea heare them gladly, and reforme thy selfe in doing many things which they make plaine to thy conscience, is not the will of God, yet if thou wilt not captivare thy Iudgment, and subdue thy will and affections to be obe­dient vnto all that God requires, it is im­possible for thee to discerne the truth or to be preserued from error: but if thou wilt be sincere (which is Euangelicall perfection) & free thy heart from hypo­crisie (and be that thou wouldest seeme to be) then if thou wouldest know in­deed which preachers are worthy of dou­ble honour, and which deserue shame & con­tempt; looke not at their spruce neatnesse in their attire, or excellencie of gifs or de­grees of learning, for herein perhaps there will appeare no great difference, both being graue, wise, and understanding men, but hee that is sent of God seeketh his glory that sent him. Iohn. 7. 18. Yea, but which is that? the same is true, you shall never heare him presse or teach novelties or incerteinties, but onely such things as are plainlie grounded on the word of trueth, what­soever they concern, faith or government, godlinesse or ceremonies, yea there is no unrighteousnesse in him nor any unrighte­ous inference, in his ministerie, but Chri­stians may most safelie commit their souls to such a one, even to depend upon his [Page 81] ministerie as a most powerfull means or­deined by God to bring them to salvation; the other seeks his own glory, that is a foule fault and he is a very prowd fellow I war­rant him, what shew soever he make, but how may we take true notice of him? he speaketh of himselfe, and seeketh his own glory his manner of preaching is in one kind or other verie vaine glorious using all possible means (though in some verie covertly) to set forth himselfe and to make known his great reading or Iudg­ment, his wit, art, and understanding in all manners or kinds of deepe learning and true schollership, and therefore he comes in Excellencie of words, 1. Cor. 2. 1. and studies most painfullie and carefullie for such Intising speeches wittie and well ordred sayings,verse 4. pleasing passages, pithy sentences, and ele­gant phrases even whatsoeuer might ra­vish the hearers, and by the admiration of the excellencie of his gifts and exqui­sitnesse of his Art might so prevaile, that their faith might be in the wisedom of men, vers. 5. even to beleeve onely so much as flesh and blood can disclose, a man by nature may perceive, which kind of preaching with words and manner of handling, which mans wisdom teacheth, vers. 13. cap 1▪ 17. makes the crosse of Christ of none effect, and when excellencie or grace of words is more affected then the dignitie or worthinesse of the matter which is intreated, then are their ser­mons [Page 80] beautified with most glorions spee­ches wherein the focre and power of elo­quence doth shew it selfe, to allure and delight the hearers, but he that is sent of God, labours and striues to speake in such words and phrases) seeme they never so plaine, base or contemptible) wherein the power of God may bee made ma­nifest to the consciences of their hea­rers;Vers. 18. honour and reverence such, but it is most dangerous to commit thy soul un­to and to depend upon the ministerie of the other, though he be as great a schol­ler and as wise a man as is in all the World.

These courses therefore all those that desire to use their talents profitablie in the ministerie of the Church must purpo­sely avoid, even as they would the golden legend,2. Pe. 1, 16. or like Deceiveable fables, not but that those to whom God hath given a beautifull forme of speaking may use it, as well as they that have comely shape or fairefaces, but as they that bee black must not paint themselues, so preachers may not affect oratorie to the eare but to the heart, nor yet, that rude and grosse phrases are the onely powerfull manner of speaking, but that every one is to use that gift which God hath given him to the edification of his auditorie, which consists in delivering the sence plainly in the evidence of the spirit, and applying it [Page 85] powerfully to the conscience, and this deuiding the word aright that euerie one may haue his portion seasonably, ought to be studied for and affected of all faithfull ministers, & not a painted or pensild maner of speaking. But those that scorn this mā ­ner of handling the word, are to bee e­steemed vaineglorious teachers, though their mouths even runne over whith all manner of art, eloquence, and learning. And as for those that preach any thing which God hath not commaunded, or perswade to conforme to any thing which is not grounded on the scriptures, from these words of Saint Peter, wee may safely esteeme them (whether they speake elegantly or rudely) but fabulous fellowes and Deceiueable doctors, in taking vpon them like young masters, Iam. 3. 1. or old Rabbies, Mat. 23. 8. to teach, defend, or maintaine any thing in Gods worship, which Christ the sole Doctor of all thinges whatsoeuer of Re­ligious vse, and which his Churches vpon any cause and in any respect may conform vnto, neuer commanded, taught, or in the scriptures published, or so much as once mentioned by precept or president, yea obserue them wel, and take heed of them, these are the teachers of false Christs, for they may as well teach,Luc. 21. 8. & Mat. 24. 5. 23. 24. 26. that here is Christ, or loe he is there, as presse Christians to cō ­forme to this ceremonie or that gesture, of religious use in the publicke worship [Page 84] of God, which Christ neither here nor there, nor any where, ever taught, or in any degree or respect commanded; so that if you heare any preachers teahing things with great zeale and learning, which are not the direct commande­ments of Christ, or grounded plainly in the evidence of the spirit upon the uner­ring rocke of the sacred Scripture; I will not deny but such may speake in the po­wer of a Spirit, but certainly not of Gods Spirit,Iohn. 16. 13. For he even the Spirit of truth, tea­ches nothing of himselfe (though he be the very fountaine of all truth) but one­ly what he hath heard in the word of the Father, not that he needs any instructer or direction, but that the most glorius and blessed Trinitie (as the sole and onely way to preserue all true Churches or congregations in holy and heavenly uni­tie) hath tied himselfe (as it were) or covenanted, that though there be many o­ther things of most admirable excellencie,Iohn. 21. 25▪ yet to require conformitie to nothing but those things which are written in the scrip­tures;Iohn. 20. 31. seeing they are fully and perfectlie sufficient unto faith or beliefe, and there­fore unto all manner of godlinesse, the fruits of faith, and so to eternall life, the end or reward of faith through his name.

If any man therfore undertake to teach the Churches of Christ let him speake as the words of God, 1. Pet. 5. 11. and not as the cannons [Page 85] and precepts of men do enioyne, for as God is glorified by those, so is hee much dishonoured by these▪ yea though they speak the wisdom of this world which the great ones Commend,1. Cor. 2. 6. the learned ap­proue, and all doe generallie admire: for the kingdom of God (or preaching) consists not in word, 1. Cor. 4. 20. in phrases, in elegancie of speach, excellencie of uttrance, or in any other endowments of Art & nature, but in the evidence of the spirit & of power, 1. Cor. 2. 4. when the cosciences of the hearers by the right handling of the word shall bee wrought upō, by making manifest the verie secrets of their hearts and so enforced to hum­ble their souls and worship God, and confesse not that great learning or rea­ding is in the preacher,1. Cor. 14. 25. but plainlie that God is in that ministerie indeed, because it casteth down (and doth not lift up as the word or doctrine of men doth,1. Thes. 2. 13. because their manner of teaching is meerly carnall euen such as is approved by men but not warranted by the word) strong holds or the Imaginations and Inventions of men which in a high degree do exalt them­selves against the knowledge of God,2. Cor. 10. 14. e­ven against those doctrines of ceremonies callings & gestures which God,vers. 5. hath made known in the word, and set mens thoughts and consciences at libertie from the obe­dience of Christ, according to the scrip­tures concerning these things onelie un­der [Page 84] pretence of not being forbidden, and so by their conformitie to that which Christ hath not commanded doe most strongly repaire and fortifie t [...]ose strong holds of humane devices concerning vo­luntary religions, or ceremonies, which the Lord by all meanes labours (as being the greatest hinderers of the peace of his kingdome, and fosterers of his rebellious enemies) to haue utterlie ruinated: yea, and as Christ hath ordained,Ephes. 5. 26. to sanctifie and cleanse his Church by the obedience of faith, which is the true conformitie of the doctrines of the word: so these men by pressing conformitie to ceremonies, callings, and gestures, which haue no warrant in the word, do directly intimate (though they pretend the cleane contra­rie) that their religion is but a doctrine of the tongue, and not of the reformation of the life. For if they subscribe and haue understanding of the heauenly doctrines, and be able to retaine them in memorie, and so at a trice can discourse or reason of them, then are they absolutely quali­fied and excellent Divines, though they make no conscience of that which they know and professe, further then they see cause, & so indeed do most beastly pollute and by plain intimation both of their do­ctrine and life, perswade their hea­rers to defile the Church of Christ, and to take away the beautie & glorie of it,vers. 27. [Page 89] which is to be free frō human inventions▪ & to fill it with all horrible spots and wrinkles of worldly traditions, that so it may never be holy, but full of blame.

Are you not ashamed you deceitfull guides,Pro. 26. 18, 19. to cast abroad these firebrands and mortall insinuations in your lectures, ser­mons, or writings & cōversations, and yet protest you meane no hurt? is not your fiery heat in these courses a fained madnes, or doe you make any more conscience thereof, then of your play or sporte?

Yea (say they) our purpose in so doing is to do much good,Object. for we teach & presse that in this conformitie which we so per­swade unto, every one should come with a good & honest heart to perform these ac­tions & gestures withal,Pro. 23. 26. for that is it which the Lord requires, yea hee will passe by much infirmitie where he findes true sin­ceritie.

So that belike if men seem to haue good affections,Answ. that shall be sufficient warrāt to iustifie any strange or vncommanded ge­sture or ceremonie in the publicke wor­ship of God; yea though it be never so wickd (at least in appearance) and Ido­latrous an action yet if they meane well and beleeue as the Church beleeues, that these things are indifferent and lawfull, or not forbidden all shall be exceeding well: and what I pray you, if the Iewes with good and honest hartes even sincerely [Page 88] purposing and verely intending to winne them vnto God do marrie wyues of Ashdod Amon and Moab, Nehens. 13. 23. 24. dare you say these ma­riages are lawfull? or can their Children euer possibly (for all this good meaning) speake the language of Canaan sincerely or trewly? no verely; though you charge them vpon paine of death to prepare them selues therevnto neuer so hartely, yet doe you but presse them to a thing impossible, be not wiser then God least it proue your confusion. Henceforth therfore I beseech you perswade no man to conformitie to religious actions without a Religious warrant; no not upō any good meaning or holie intention but Reproue them rather and professe your dislike of them,vers. 25. yea curse and smite them and pull of their heare, and take an oath of them by God, not to make any such marriages, but manifestlie shew your contempt of them, and howsoever the wisdom of this world will censure such proceedings for most uncivill parts and indiscreet actions, full of dangerous violence and unseemlie rashnes, readie to tumble down and overthrow all things that dislike you; yet you may remember that you haue good Nehemiah a most zealous and godly prince, and Christ le­sus the meekest of all the Lambes of God for your patterns and presidents and ther­fore most worthie patrons of such zea­lous courses for and in the causes of the [Page 89] house of God. Oh, how silly a part was it, (crie these Coole, temperate discreete and indifferent persons) and verie much unbeseeeming the gravitie of his person, and holinesse of his profession, yea rather Child then Christ-like with a scourge, Ihon. 2. 15. and that also (a hundred to one) of his own making to driue so many graue, Ancient, and most Reuerend fathers out of their holie offices and most honorable fun­ctions, which they and their predeces­sors before them had long even time out out of minde to the comfort of many godlie and well affected people peaceably and commendablie enioyed; greevouslie and most dangerously disturbing thereby the quiet & settled peace of the Church, which principally consisteth in these spiri­tuall callings and outward condition thereof, which were largelie allowed and highly approved of by the publick cōsent of the whole Empire as most fitting for that present gouernment, yea and not con­tent herewith, to use them with most base unreverent and dispitefull termes calling them (I meane these graue spirituall and reverent men) arrant theeues, Math. 21. 13. & these their ecclesiasticall callings verie dens of theft, as if they had harbored the veriest knaues and most greedie devowring cormorants, that regarded nothing neither religion nor honestie but their [...]own profit) in all the world, yea as if these proceedings and [Page 88] courses did waste more of the subiects estate and substance of the comminaltie, then all the taxations or impositions of the civil magistrate (and yet I tell you in your eare, for I would be loth to be brought to rehearsall for it, a great deale more might be said for the iustifying of the worst of these human inventions, & to proue them farre more convenient and everie way by many degrees more tollerable then the verie best of these in controversie amongst us:) henceforth therfore (I advise you) unlesse you will openly professe your delight in, and therefore desire to haue the speech of Ashdod still sounding in your eares, or dare reproue the holy Ghost for inserting in the sacred Scriptures by way of prophesie, his divine warrant (which al­wayes carries in it what forme soever it bee of, the nature of a precept) for the zeale of all Gods servants in these causes of his house or publick worship,Ps. 69. 9. I say for ever hereafter hold your peace and teach your people that they must bind them­selues by an oth by God neuer to make any such marriages,Nehem. 13. 25. I meane to Conforme any more to any such mixtures in the ge­stures or ceremonies of religious uses in the publick worship or divine service of our holie God, for do not these words, for I the Lord thy God am a Iealous God, in­ferre plainly that strange ceremonies and callings uncommanded gestures or actions [Page 93] having state in Religious worship, are no more allowed of him but even as hatefull and abominable at least, as these strange mariages? Though therfore your ministery abound in all excellent & admirable gifts that amongst many nations, there be none like unto you for your multitude and all maner of learning and other worthy en­dowments, yet as strange women caused e­ven Salomon himself most fearfully to sin? so these unlawful ceremonies & callings,vers. 26. and the amiable but most strange prefer­ments which in & by conformity to them are obtained, do so intice and allure you, as they cause you (even many that are of most excellent parts) to suscribe to verie strange positions and practi­ses for the upholding the Reputation and credit of these Courses to put in pra­ctise strange cōclusions. Shall we then obey you, vers. 27. and doe all this great evill and to trans­gresse against our God even to marrie strange wiues, or to conforme to these strange or uncōmanded ceremonies & gestures in the worship of God; seing though the Lord promiseth to shew mercie unto thousands yet it is only to those that keep his commā ­dements; so that unlesse these ceremonies, callings and gestures, be the commande­ments of God, the Church hath no promise of him for a blessing, what affectiōs soever they use thē with all, but rather of a curse though their intētions be never so good in [Page 92] their owne perswasions) by conforming unto them. VVhat then, though it were true, that they be not forbidden, yet I beseech you consider whether not be­ing commanded, they be not (at the verie best that can possibly be made of them) a spice of Ephraims base mixture. Hose. 7. 8.

Indeed our substance or doctrine of the Church publickly professed, is as one side of a cake upon the hearth, very wel baked, but the other side of our worship consi­sting of ceremonies and callings, actions or gestures, is very dough, and was never yet throughly turned; who dare then haue so base an opinion of the Almighty, as to consent or conforme in any respect to of­fer such unsavoury bread in the divine worship of our holy God, seeing all the wit, Art, and learning in the whole world can never make it holesome? VVhat, are his eyes growne dimme, that hee cannot see both sides? or is his taste so decayed, that he cannot perceiue our halfe-baked service? or is he no better, or no more to be regarded, but that any thing is good enough for him in his service? The watch, men of Ephraim should bee with my God, Hose. 9. 8. and teach nothing but what he hath com­manded, but the Prophet or Preacher is as the snare of a fowler in all his wayes, all his study and care is how hee may prevaile with his hearers to ensnare their mindes by conformitie to mens Inventions in [Page 93] Gods worship, and so bring hatred into the house of his God.

O foolish people, how long will ye be ignorant,vers. [...]. and commit your soules to spiri­tuall men, that are mad, even without any government of Gods spirit, or direction of the scriptures: for is all the learning and wisedome in the world without these any better then lunacie? what louely grapes did your fathers times bring forth?vers. 10. how many sweete clusters did flaming stakes affoord? but you haue separated your selues by conformitie unto the shame or similitude of the inventions of Baal Peor, which are the Abhomination as well as the idolatry it selfe, therefore E­phraim thy glory decayes,vers. 11▪ yea flies away like a bird, there is none that do sincerely reverence thee,Hose. 7. 9. gray haires are upon thee, though thou consider it not. Doe not all men see that thou hast nothing but de­vices (meere tricks of wit though never so dishonest) to defend their owne Inventi­on many altars thou doest make (great shewes of devotion,Hose. 8. 11. and exceeding care of religion thou doest pretend) but all that thou doest is to defend thy sinne even to gaine estimation to thy carnall devi­ces, which haue no warrant from the Lord; nay those that dare not comforme to thy Canons or courses,vers. 12. because the great things of Gods law, written in the Scrip­tures doe not require it (for all other [Page 92] writings are small in respect of these and and to bee regarded but as trifles) thou countest them strange men, it being a strange thing with thee to loose any thing for Christs sake, but to forsake their livings and liberties, to loose their Cre­dits and reputations, rather then to con­forme to these humane Inventions, yea thereby to expose themselues by their de­privation to open cōtempt, miserable po­vertie, bands and imprisonment, seemes to be one of the strangest wonders of the world, that any of sound iudgment should euer haue so little wit in them, thus doest thou glorifie thy self, though thou commit­test iniquity in Gilgal, for there is the cause why the Lord doth hate thee, even for the wickednesse of thine Inventions in his wor­ship which there thou hast set up in great pomp & state,Hose. 8. 15. therefore will the Lord cast thee out of his house, or Church because all they spiritual Lords or princes are Rebels, vers. 7. iustifying these carnall devises against the plaine evidence of the scripture, Increa­sing daily errors and lies, which in the end will be their own Destruction, Hose. 12. 1. which yet they hope to prevent by making a cove­nant or contract with Ashur and carrying oyle into Egypt, Refining and so refresh­ing their old Imagerie with new pain­ted devices, yet thou feedest thy selfe with this winde and art very confident that these secret and hidden plots of thy [Page 93] close and subtill fetches, shall maintaine thy greatnesse, though thou grow grace­lesse perswading Christians yea compel­ling some to conforme to offer uncleane bread upon the Lords Altar and yet would haue us subscribe that this is not contrary to the word of God.Mala. 1. 7.

And in great disdaine they demand wherein haue wee polluted the Lord, or the worship or seruice of God? alas when you presse vs to a gesture at the Lords owne table, which is not warranted by the word do you not say or directly inferre, the table of the Lord is not to be regarded: vers. 8. for it matters not what gesture we vse no say you, though our ceremonies be lame, Object. and our callings blind, and our gestures sicke, yet it is no euill, for they are ordei­ned and haue been long established by publick decree, to be the offrings and sacrifices of the Lord, and therfore ought with all reverent respect to be conformed unto of all, rather then to disturbe the quiet possession and peace of the Church, Luc. 11. 21. (which by a strong hand these armed men haue obtained and keepe as the onelie en­trance or rather maintenance of their glorious pallaces.)

Is it no matter then for the outward worship,Answ. so the inward bee intended and professed to be good and sound? why do you then condemne the papists for taking away the second commandement quite [Page 94] out of the table, and you letting it stand take the effect quite away? giue them but the same libertie which your selves ex­ercise, and they will quickly agree with you for the substance of that which is in­ward I warrant you, for who can udge the mentall reservation, and you require no more but an outward profession and subscription, at least though you teach the necessity of inward sinceritie, yet your own practises doe manifest that the other without this, will serue the turne wel enough, but be pleased I pray you (if any thing possibly be able to satisfie you) to heare the Lords own answer, go your wayes and when you haue any purpose to shew your loue, and tender your service yea in a most speciall manner unto your prince, offer him such presents, will he bee content with thee, or accept thy person saith the Lord of hosts? yea when thou invitest thy friends or neighbours to thy own ta­ble, do but serue them with such dain­ties and diet-bread, and marke how they like it; nay see if thy horse will not blow upon it and refuse it, though perhaps thy greedy dogges or grunting hogges will accept it, yea though neither side were ever baked on the hearth; yet you teach and preach, you professe and perswade, and spend a great deale of time (which you had need to redeeme) by many long and (as you thinke) learned arguments [Page 95] and wise reasons, to proue that this is good enough for the Lord, that is, that he will verily accept such a publicke wor­ship and service at our hands, though no body haue any care to shut the doores, Mal. 1. 10. to make due triall of that which is brought for an offering (as these things in contro­versie) whether it ought to enter into the Lords house, as being commanded or re­quired by him, or whether it bee the meere invention or wil-worship of men, and so (what goodly and golden shewes soever it make) to haue the doores shut against it, and not to offer abhomination before the Lord: but come who will come, and bring with him what hee will, though it be not according to the com­mandement and holy ordinance, yet if he will but come and conforme, present­ly you receiue him, and most readily kin­dle a fire, and offer up that which he hath brought, though there be never so evidēt appearance, similitude or likenesse of Ido­latry in it: Is not this directly to wor­ship God in vaine? even to kindle a fire vpon his altar to no purpose?vers. 1▪ [...] yea you grow weary of the Lords own ordinances, they doe not giue full content to your senses, and therefore yee snuffe at them as being too base for your greatnesse, wanting pompe and state, and I know not what, and approue rather of any thing never so absurd, ridiculous, and popish, even that [Page 96] which is torne, lame and sick, should I accept this of your hand saith the Lord? vers. 14. but cursed be the deceaver, you that haue my servants (the males in your flocks) whom I haue fullie quallified to make the truth of these things known, and who haue faith­fullie spoken my word in my name and in this behalfe, and will depriue them, and purposely maintaine (though if need re­quire you know how to make shew of the cleane contrarie) Brokers of Cor­rupt doctrines, perswaders to, and de­fendors of unwarrantable ceremonies, callings, and gestures, and so deall deceit­fullie with the Lords people in these great things of his law or publick worship,Hos. 8. 12. teaching them in steed of these to sa­crifice unto the Lord, a corrupt thing, you I say,Mala. 1. 14. shall certeinly bee accursed, for I am a great King saith the Lord of hosts and my name is terrible among the heathen.

Seeing then everie David (Churches or particular persons after Gods own heart) doth banish such lame ceremonies blind callings,2. Sam. 5. 8. and sicke gestures from all the parts of Gods publick worship, as things which his soule hateth; Oh thou sonne of David smite them and deliver us from them for our verie soules doe abhorre them, and put it into the faithfull heart of thy friend and servant Iacob, Gen. 35. 1. 2▪ 3. 4. to put away [Page 97] these strange Gods and earings, and so to cleanse all his kingdoms, by burying these humane Inventions under the oke which is by Shechem. Iohn. 2. 15.

And you the faithfull servants of that sonne of David, though the driving out of the temple (or place or callings ap­pointed for Gods▪ publicke worship) not onely the more grosse abuses (which had been they will confesse no more then was fit and convenient) but even All humane Inventions which he found therein, with the sheep and oxen (things commanded by God to be used in his service, yet this ma­ner of providing them and making them readie for the people of God, not being commanded by the Lord made them abo­minable) and powring out the changers mo­ny, thereby discovering the gainfulnes of those places, which onely kept and held in these abuses) and overthrowing the tables. And the rest of our Saviours cariage (who is Lord and blessed for ever) when he would manifestly and mightly declare himselfe to bee the onely and sole king or supreame head of his Church: in generall, and of all the nationall▪ or severall congregations therein in particular by exercising domi­nion not onely in the fundamentall points of faith and justification, but in everie things of Religious use seeme it never so small even in these cir­cumstances or appurtenances seemed [Page 98] unto flesh and bloud something rude and indiscreet, and that the businesse was not so carried as the peace of that Church wherein he was borne and bred required, or as the reverence of the Ecclesiasticall persons in authority deserued, yea seeing as carnall reason doth think and censure) these matters were but things indifferent; though there was questionles many excel­lent parts in him, yet his discenting from the Church government, so ancient & so reverent, yea and by generall consent up­pon most graue and learned consultation with all possible wisdom, with such good successe so long established, must needs argue exceeding great weaknes in him (by our learned adversaries louely oratory) be­cause hee was so violent in these small tri­viall matters as if the verie substance of Religion had consisted in them, surelie (goodmen) they seeme to be hartelie so­rie that he overshot himselfe more in this then all the things that ever he did in his whole life, and did not performe this ac­tion with such moderation and discretion as was fit, and as a matter of such high consequence deserved, notwithstanding all this, and whatsoever had been or shall be said against such proceedings, I humblie beseech all such as unfeinedlie desire to serve the Lord Christ to Remember, vers. 17. that it is as a perpetuall law to bind Gods ser­vannts even all posteritie for ever, that, [Page 99] when the outward and publick worship of God is thus corrupted and defiled by mens Inventions in the ceremonies, Ps. 69. 9▪ callings gestures and actions thereof, all those in whom the spirit of true Zeale doth abide must be so far of from conforming upon any termes unto these things, or any of them as upon pain of Gods high displea­sure (according as it is written of them) they must in one degree or other mani­fest their Iudgement in the dislike of them and everie of them yea though they ex­pose their persons, their credit and repu­tations to the like disgraces and Rebukes by so doing.

Finallie you reverend and learned ad­versaries, seing civill policie is the stron­gest argument that can be pressed for that conformitie, which with might and main you doe so eagerly perswade unto; Con­sider I beseech you the issue of the verie like course (a remarkable president) against our Lord and Saviour Iesus Christ. The Scribes and Pharisees, you know, though still they cried out for arguments, and miracles, Iohn. 2▪ 18. reasons and signes to prove his di­vine authority,Iohn. 3. 2. yet it was well knowen among themselues, though they made outward shew of the contrary that hee was a teacher come from God, but yet con­sidering that his doctrine (though holy and divine in all things) tended directly to the overthrow of their Ecclesiastall [Page 100] pollicie and government, so that their au­thoritie and dignitie, their reputation and greatnesse, must of necessitie come downe, if the truth which hee taught were once received; they concluded, (meerely at first in civill pollicie) that though hee were a holy man in life, and of great power in his ministerie, and did exceeding much good thereby, yea and held nothing but what was truelie grounded on the word of God, yet of absolute necessitie (upon the causes and considerations aforesaid, he must be op­posed; even because hee must: and so from this seeming small beginning, they fell to plots and devices how to bring his opinions into disgrace with the state in generall, and with some speciall persons that were of greatest and highest account therein in particular, perswa­ding them that they were his verie pur­posed plots, and craftie devices to crosse their designes, and so by degrees they came to a politicke mallice of his per­son (arising onely from the hatred of his doctrine) which was the mother of their most fearefull and finall apostasie, never resting themselues till by flatte­ring insinuations, false accusations, o­pen slanders, falsifying mens testimo­nies or depositions, and like abhomi­nable practises (the particulars whereof are a most worthy worke to discover, and [Page 101] at length by false witnesses, and plaine periurie, they not onely brought his do­ctrine and person into open and ge­nerall hatred, but most maliciouslie practised, and perfidiously procured his cruell and bloudie death. If then in your ignorance you haue spoken a­against the Sonne of man in this cause of his servants (who dare not conforme to humane inventions,Luc. 12. 10. but labour for reformation, that by the Magistrates au­thority al these novelties might bee dri­ven away, and their favourers whipped out of the Temple) upon your repentance it shall bee forgiven; but if when you haue considered their arguments and reasons against conformitie, you see the euidence of the spirit according to the Scriptures appearing therein, and yet for these or such like politike cōsiderations you there­unto moving,Hebr. 10▪ 26. 27. you persist willingly in the defence of conformitie, your case is most dangerous, and to be lamented. Take heed therefore of transgressing maliciously, though it bee never so pollitickly, the Lord of hostes, Psa. 1. 5. the God of Israell will not be mercifull unto such (the fervent prayer of all the faithfull is against it.) Enter not then into the Councell or convocati­ons with the wicked, Ps. [...]. 1. how to iustifie and defend their courses, or if that bee past, stand not therein, be not stiffe and resolute in such wicked proceedings: for [Page 102] if once you sit downe, or settle your selues (with resolution) to proue the lawfulnesse of the seates of these scorners, or money-changers, you are neere vnto cursing, and farre from the blessing, yea the Lord thinking upon his congregation which he hath possessed of old, vers. 4. 5. 6. and on the rod of his inheritance which he hath redee­med, and measured out for himselfe, and on mount Syon wherein hee hath dwelt, will verily lift up his strokes, Ps. 74. 1. 2. 3. and destroy for ever every enemy that doth evill to the Sanctuarie. Even so be it Lord Iesus.

If true Religion onely knits our heart unto God, and all false Religions seperate our hearts from God, then whatsoeuer is of Religious use and to be conformed unto in Gods publick worship, must be true (that is truely grounded in the word of God) or else it separats us from God.

But true Religion doth onely knit our hearts unto God &c. and the gesture of kneeling as it is urged being of Religious use and to be conformd unto in Gods publick worship is not true, (that is not truely grounded on the word of God.)

Therefore to Conforme to kneeling as it is urged is to separate from God.

All feare or Religion towards God, not taught by the Scripturs, but by the precepts; of men, remooues the heart farre from God, [Page 103] yea the defence and justifying hereof workes great wonders and marvels▪ the wisedom of such wise men shall pe­rish, and the understanding of their prudent men shall bee hid: Esa. 29. 13, 14.

IT is not vnknown, how vtterly vnlaw­ful, yea altogether impossible it is, to serue or conforme to two masters; Mat. 6. 24 as also that by our fall in Adam we haue not onely forsaken our first master of Creation, who in our innocent estate did immediat­ly direct, teach and leade vs into all truth, but haue betaken vs to a new master whose Inventions or nouelties we did most voluntarily subscribe vnto, euen Satan who now doth immediately in the estate of nature, guide and leade all the children of men (as well in the Church [Page 105] as out of it) into all falsitie and error in all things concerning God and his Church and yet also how euerie one naturally doth most willingly (though some perhaps more wisely or learnedly, and others more vilely and desperately) yeeld their hartie obedience vnto him, though not in their purpose and intention, yet at least in error of their Iudgment and corrupted resoluti­on. For the vnderstanding being vtterly blinded, we think in our reason, wisdome and learning, that to be certe [...]ly good, which is directly euill,Ps▪ 78. 5 [...]. 57. 58. & 1. King 11. 4. to 12. & 2. Cron. 11. 15. that to be cleare light which is Egiptian darknes, that to be the service of God which is the apparant worship of Deuills, and so think and are verely perswaded our master to be God, when in verie trueth it is Satan. True it is, that wisdome, discretion, learning, and many other excellent parts and gifts, (yea euen in heavenly things) nature may and doth still by industrie attaine vnto, but the sauing or sanctfying graces of God which bring the heart vnto Christ, (that new or renewing master) are super­naturall, euen the immediate worke of the holy ghost, whose schollers or seruants euerie one of necessity must be that will be saued, and thus farre I take it is agrreed on all sydes in all our Churches or con­gregations. (For I speak to none but to such among vs as professe thēselues to be the schollers of Christ) now being matricu­lated [Page 106] or by the blessed sacrament of holy Baptisme Initiated into the schoole or corporation or bodie of our Lord and Saviour Iesus Christ.

I humbly beseech euerie one that doth sincerely purpose euer to take the lest de­gree of true holines or sanctification (without which no man shal see God) seriously to con­sider what books (whether historical, pro­pheticall, politicall, poeticall, or Euan­gelicall) or authours (as they terme them) must here to this purpose be lear­ned and professed and these are all bound vp together in one volume of the canoni­call, sacred or inspired scriptures, and for their excellencie called the Bible, all o­ther writers or authors diffring from these in any thing concerning God or his wor­ship, by teaching or pressing some things which are not truly grounded vpon these, are to bee esteemed books of our second master,Gal. 1. 8. & therefore to be accursed how ho­nest or holy soever their intention or drift pretends or seems to be; yea of most ab­solute necessitie it followes, that all who do upon any terms learne their lessons from thence and so conforme unto them, do thereby conforme unto Satan, who of all men (in their wits) is acknowledged to be the author and teacher of all lessons or doctrines, concerning religious ceremo­nies, callings, or gestures in the worship of God which are not in evidence and [Page 107] power of the holy Ghost, plainly groun­ded upon the word of God, for there bee but two masters, who are by Christ opposed the one to the other, All trueth therefore is to be learned of the one, and to be col­lected or gathered onely out of his books or sacred writings, even from God to whom onely wee must giue credit in his word (for oportet discente credere) whatsoe­ver then is learned elsewhere, must needs bee from that other master as the proper lessons of his open and free schoole (wher­in yet wee confesse all the excellencies of of all arts, and all the deepenesse of lear­ning do abound) who must also in those arguments and reasons we ground or pra­ctise upon, bee credited and beleeved to bee the authour of that supposed truth which we make profession of by our so doing.

Let us therefore bring forth those bookes, or authours into the open view of the world, wherein this lesson of Con­formitie, or refusall thereunto is taught and learned, that so every Scholler may be knowne by his own Master, and the au­thours publickly taught in his schoole.

Now if any be ashamed to professe that hee obayes or learnes this lesson of any o­ther then of God, then must hee either shew his warrant and authoritie out of the sacred Scriptures, for the things hee professeth and practiseth in this contro­versie, [Page 108] or else he plainly discovers whose scholler he is, for they onely are the foun­taine of trueth that which comes from them is holy and sincere, but if it be grounded vpon men or Churches, though ancient and orthodox in many other things, yet the filthines of their channell, in all matters (especially) of religious vse will leaue some infection behinde it. Let vs therfore trie all things, 1. Thes▪ 5. 21. yea though they haue beene the receaued opinions or practises of the holiest men and purest churches in the world (whose iudgment yet is highly to be reuerenced, though it differ from ours till the worde of God do euidently to our consciences dicide the Controuersie) and keepe or conforme to that onely in the divine service of God which is good, which nothing possibly can be,Iam 1. 17. but that which comes from God, the sole author of whatsoever is good. For howsoever it cannot bee denied but that surely there is a spirit in man, Iob. 32. 8. and great excellencie of learning, wisedome, government and discretion in the subor­dinate tutors or teachers of this other master, yet the inspiration of the Almigh­tie (or the inspired word of God onely, by the effectuall working of the holy Ghost) giveth understanding, especially in all things of a religious use in the publick worship of God.

To ground religious conformity there­fore [Page 109] vpon any thing els whatsoeuer, is di­rectly to forsake the right way (and there is but two wayes the one of truth which is streight and narow, 2 Pet. 2. 15. and but a few that will subscribe vnto it) and to go astraie and fol­low the broad way (or to learne the easie lesson) of Balaam the sonne of Bosor which loued the wages of vnrighteousnesse. vers▪ 2. I iudge none,Math. 7. 13. 14. but intreate all to take heede of those swelling wordes of this other Schoole or Synagogue full of vanitie, 2. Pet. 2. 1 [...] ▪ least they bee beguiled by them and so bee wrapped also in their error, especially to take heede of the second entangling: vers. 20. for the latter end of such is farre worse then the beginning, vers. 17. to whom the black darknes is re­serued for euer. Seing then there be but two chiefe masters, God and the Deuill, and but two wayes, grace and nature, and seing all that ground their conformitie truly on the scriptures, are in the way of truth, (though imprisonment and other grievan­ces inflicted on them make it some thing streight and narrow) and are verily taught of God, 1. Thess. 4. 9. it must needs follow that all, that ground their conformitie vpon any thing els, or vpon these erroniously, are taught of the diuel, which their maner of reasoning & allegation of their best authorities doth not obscurely discouer.

But here perhaps one will strike me on the face and say,Rom. 9. 20. 21. why should the clay call the potter to account why hee made it thus [Page 110] or so, or why should our adversaries de­mand, why this gesture of kneeling should not be as comely, and as comfor­table as a table gesture.

Surely I, for my part can say no more but ipse dixit, our master, whose teaching we onely rely upon, hath by his own pra­ctise openly and solemnlie published and proclaimed in the word as with a silver trumpet to all Churches and congregati­ons for ever, the excellent and divine dig­nitie thereof. The other master, teaches from fathers, and counsels, from the pre­cepts of men, yea (as he bragges) from unitie, Antiquitie, and universalitie, as with the verie quintessence of Parnassus melo­die, that kneeling in the verie act of recei­ving the holie bread and wine in the Lords supper, is the most humble, thank­full, reverent and fittest gesture in the the whole world, yea far beyond that of the table. Thus either master hath & flows in a different sence, let everie servant, disciple or scholler therefore cleaue fast to his own master, and quite forsake, yea hate and despise the other, Luc. 16. 13. but ô man who art thou? are thou mortall, must thou come to Iudgement, and yet darest thou aske a question of the immortall sonne of God (in his members or servants) why the ge­sture which he made choice of, and used and ordeined should bee better then that which the sonne of perdition devised and [Page 111] exalted? mayest thou not as well aske, why there should be any Sabboth or but one, not two, why two sacraments and not seven, why he wrote to 7. Churches and not onely to the metropolitan? why wives should be subject to their husbands more then in name,Eph. 5. 22. 23. or the Church unto Christ further then in shew?2. Cor. 12. 5. let us exa­mine and trie these things therefore whe­ther they be of faith (for else they are sin) yea no man can be ignorant of this,Rom. 14. 23. that if Christ do not warrant them by his word, they are reprobated and serue for no other use but to bring some to reprobation, and to hinder others in the means of their sal­vation,Gala. 5. 23. for as there is no law or condemna­tion against any fruit of the spirit, or against them in whom it is, yea though the world make a law against it, yet is great consola­tion to be found in suffering for it: even so if these things in question be the lusts or inventions of the flesh, Eshes. 2. 3. then can they not possibly serue to any other use but to ful­fill the will of the flesh and of the mind, and so in their verie nature are (as I may say) the children of wrath as well as others, even as well as those damnable devises of sacri­ficing for the quick and the dead, of dispo­sing of crowns, of dispensations with cor­porall and spirituall adulteries, or Incests and other like hellish abominations or hu­mane inventions, for they al com frō one & the same root, flow out of one & the same fountain, haue all every one of them [Page 112] as good warrant (by the doctrine of this second master) one as another, even from the prince that ruleth in the aire, vers. 2▪ that spirit which worketh in whatsoever is not donne in the obedience of faith in all things of Religious use.

Dare we then conforme in the Religi­ous actions, or gestures of our bodie to the ceremonies of that spirituall harlot,1. Cor. 6. 15. or to the likenesse of them? especially seing in this great secret or mystery of our union with Christ,Ephe. 5. 32. wee are now ioyned in a far neerer bond unto God then in the inno­cent estate, and therefore a far greater and stricter subjectiō is required at our hand. True indeed by creation wee were the lovely sonnes and amiable daughters of the most high, having no thing uncome­ly, nor any disposition thereunto in any part of us, but by sin we made our selves strangers yea enemies, Ephe. 2. 12. 19▪ most filthie, and euen loathsome to look upon, yet even in this estate to look upon, when he saw us pollu­ted in our own bloud (or filthy nature,vers. 4. 5. when we were naked and bare, utterlie void of all goodnesse or any disposition thereunto,Ezek. 16. 6. 7. even starke dead by sinne, in sinne, I say in this hatefull condition hee looked upon [...] with the eyes of his love,Eph. 2. 4. &c. and covered, yea clothed our filthinesse with the skirts of his own righteousnesse,Ezek. 16. [...] and sware unto us, even entred into covenant with us, and so contrac­ted [Page 113] vs to him self to be come wholy and in all things his, and his onely, euen flesh of his flesh and bone of his bone, vers. 9. 10. 11. 12. 13. 14▪ therfore did he wash us in that fountaine of the house of Dauid and annointed vs with an ointment from that holy one, 1. Iohn. 2. 20. decking vs with all spi­rituall ornaments of grace, and sanctificati­on of life so that his holines in the Godly, though never so contemptible to the world, is become as truly glorious and honorable as a kingdom, (euen as wicked­nes makes the mightie and great ones in the world ignominious and contemp­tible.)

Is it possible therefore to expresse what great and iust cause we haue to forsake all other (how learned and reverent,Math. 19. 5. how wise and ancient, how holy and univer­sall soeuer) and in our conformitie in all matters of religious use, (especially in the publicke worship of his name (which be­ing the marriage bed) of necessitie is carefullie to bee kept holy and undefi­led) cleaue onely unto him so long as wee both shall liue, being tied to him not onelie by our creation, with the great bonds of loyall subiection and cheerefull obedience of loving and naturall chil­dren; but in our redemption, with that indissoluble loue and most loyall affection of a deere and faithfull wife.

Seeing then our nature is thus insepe­rablie united unto the God-head in [Page 114] the incarnation of our Lord, how deere any true member of his mysticall body, in the religious actions of his divine ser­vice, conforme to the devices of strange lovers? and such are all whatsoever they be, as require any other ceremo­nies, callings; or gestures, then Christ Iesus the Lord is author of. Doth not everie wife (if she desire to be found faithfull) [...]are how shee may bleas [...] her husband? 1. Cor. 7. 34. Hear­ken therefore O daughter, and consider, yea incline thine eare, Ps. 45. 10. and giue diligent attenti­on, for thou shalt haue many dissembling lovers who will perswade thee to the contrarie, but thou must forget thine owne people and thy fathers house, and not regard the customes and traditions of nature, the devices of reason, or the inno­vations of wit and sence, though never so graue and learned, but in the obedi­ence of faith, conforme onely to the holy and wise ordinances of thy Lord, yea in all religious actions giue this honour and worship one lie to him;ver. 8. let all thy garments (ceremonies or callings) smell of Myrrh, Aloes, and Cassia out of the Ivory Pal­laces (his owne holy and glorious ordi­nances) which make the heart of the godly to reioyce, and not stinke of no­velties and incertainties out of the high places of mens precepts or devices, which make heavy the soule of the righteous, so shall the king haue pleasure in thy beautie, vers. 11. [Page 115] or in that worship which thou givest un­to him, when it is pure and sincere, not painted or sophisticated with the Italian pensill, (whoori [...]h or carnall inventions) for he is thy Lord God, and therefore thus Reverence thou him, even performe eve­ry ceremonie and gesture of religious use in his publicke worship, according to his owne commandement, and no otherwise, for else thou deniest Reverence unto him, and givest it to those whom thou doest conforme unto.

Remember how he washed thee from Popish Antichristian (that whoorish) I­dolatry,Eze. 16, 9. 10, and clothed thee with broidred work (even the pure doctrine of iustification by faith working by loue, and manie other divine truthes and sanctifying graces) doe not trust now in thine owne beautie (or ex­cellencie of gifts) and so play the harlot,15▪ presuming of thy renowne; because thou art famous over the Christian world, for thy wisedome and learning and other worthy endowments, [...]owr not out thy for­nications on every one that passeth by and makes loue unto thee, let no carnall re­spect ever kindle thy desire to such ab­hominable courses;16, Deck not thy high pla­ces or Cathedrals, with divers colours, bring not into Gods holy worship those sweet delights of the sences, which are no bet­ter then the alluring baits of an harlot, the like things shall not come, neither hath any [Page 116] sincere Church euer conformed to such abhominations. Bee not, I say, so presumptuous,17▪ as to abuse those siluer gifts and golden Iewells which the Lord hath conferred vpon thee (to purge his worship and to preserue his service pure and sincere from all kinde of mixture of any carnall devices) to defend the in­differencie or lawfulnes of whoredome or humane inventions therein,18▪ offer them not thy brodered garmēts, neither set the oyle & perfume of the Lord. 19▪ (Those divine truths which then teachest purely) before them. Thou thinkest in the pride of thy heart that these will be sweete and sauorie vnto them,20▪ and so by an enforced subscription causest those sonnes whom thou hast borne vnto God, to sacrifice their studies how to giue best content to these strangers by mingling their abominations & Gods holy ordinances indifferently together,22▪ is this they whoredome a small matter? Oh turn thee from all these most grievous and carnall inuentions,30▪ and remember the daies of thy youth, when thou wast naked and pol­luted in thy bloud, how weake is thy heart saith the Lord God, seeing thou doest all these things, which are the workes of a presumptuous whoore, 38▪ or a Lordly law­lesse, and over-ruling woman. Yet for all this it is schisme to denie that thou art a true Church, yea there is no doubt but when thy Harlots and Bawdes with [Page 117] their carnall and fleshlie devises,58▪ haue borne the punishment of their wicked­nesse and abhomination;60▪ the Lord will remember his couenant made with thee in the dayes of thy youth, 61▪ and will con­firme unto thee an everlasting covenant, then thou shalt remember thy wayes and be a­shamed.

Oh our reverend and most deere mother,1. Cor. 11. 7. is it not the glorie of the man to haue his wife humble & obedient; why wilt thou then thus presse us even upon thy blessing as wee would not incurre thy displeasure and curse, to Conforme to ceremonies, callings or gestures which beare no I­mage or resemblance, of the most holy ordinances of our heavenly father, but the direct similitude or likenesse of that Cha­racter or marke of the Beast? oh forget not thou faire one the most amiable loue of that sonne of his loue, that we are the true or legitimate fruit of thy wombe, is it possible for thee to be unmindfull of this; can we ever forget those sweet instructi­ons and most heavenly consolations which wee sucked out of thy beautifull breasts; O thou sister and spowse of that ho­ly one, call to minde what excellent gra­ces hee so enamiled thee withall that hee cannot but loue and delight in thee, un­lesse hee should hate himselfe, are all the gardens of the East, or living fountaints of the west, or sweet fruits of Camphir, spi­kenard, [Page 118] Calamus and Cynamon, with all the trees of Incencer mirr [...]rand Aloes yea all the chiefe spices in the whole world possibly able to shadow out, that high excellencie and most soveraine dignitie where with out of his owne verie prerogative hee hath truely and Really endowed thee? why then by thy conformitie to these humane devices, wilt thou shut the dore against thy wel beloved and not suffer him to enter into his gardē to eate his pleasant fruit, but offers him grapes w^ch thou hast gathered of these thornie Inventions, & figs which these thistly traditions haue brought forth? was it not thine own in­struction from our Creadle, that we must put of the old man with all his works and put on the new, Cososs. 3. 9. even bee made conforma­ble to the will or word of God in all things, both in our tender years and stron­ger age, and oldest dayes? and must wee now learne another lesson or manner of perfection even to haue our eyes opened, [...]. 3. 5. yea and be as Gods by conforming to these novelties? whose device is this? marke deere mother upon my bare knees I be­seech thee who that is that talketh such things with thee? Do we sel Advowsions, depopulate townes, or houses, do we keep two benefices, or closely practise usurie, are we partners in monopolies, haue we a whore in a corner, doe wee dissemble and deceiue, or are we unmercifull, uniust or [Page 119] any way dishonest; then let thy holy Ce [...] ­sures cut us of from that blessed Commu­nion of they heauenly familie, and divine societie. But oh thou sweetest among the loueliest who art the verie choice of all the fairest, Inioyne us not wee beseech thee to forget the name of our God, or to bow our knee or conforme to any thing which is not truely groun­ded on his word, some thing indeed may be in these courses which we cannot dis­cerne, but no goodnesse or godlinesse can possibly be in them, unlesse they bee his commandements.

But thou sayest or rather thy mini­ons informe thee,Object. that the Lord did ne­ver forbid these things,

The cleane contrarie seems most plain to us and that out of thine own doctrines,Answ. but suppose hee bee pleased to be silent, to teach modestie and feare, shall we bee bould therefore to fall into presumption? Consider, (oh thou that bare us the ap­pointed months, and brought us forth in everie ones due season) where did he for­bid Adam to eate that particular fruit? true indeed that the tree was forbidden; and are not we in the same generall terms directly forbidden to worship him in any other manner in his publick service then he hath cōmanded? is not this the very tener pur­pose & drift of the second cōmandement, forbidden also to bow down or shew any [Page 120] Reverent respect to the likenesse of any thing which in his worship man hath de­vised?

Oh thou that are the mother of us all, pluck up: these fruits of distrac­tion even by the verie roots, and suffer them no longer to breed divisions and separations among thy true children, deall truly with thine own soul and marke it well, though it come from such as ex­cell all other in learning and wisdome,Gen. 3. 1. 4. 5. yet whether it be not a tare of that En­ [...]ious-man, Iohu. 8. 44. and whether those Resolute disputers for the Iustifying thereof be not his professed Children, for thou hast often taught us to take heed of sinning against our knowledge or certeine per­swasion though it bee but in a matter of never so small consequence, but especially in all things of Religious use, seeing disobedience yea and Rebellion appea­reth as well therein as in the grossest and foulest abomination of poperie, yea this was the comely talke of thy scar­let lips,Iam. 2, 10, that whosoever keepeth the whole law and yet faileth in one point, hee is guileie of all, and therefore though we haue cast quite away the grosser point of poperie, yet wilfull conformitie to any humane Innvention of Religious use in the publick worship of God, makes us guiltie of the whole masse of [Page 121] that damnable Idolatrie; according to an other lesson which most carefullie thou didst often beate upon,1. Cor 5. 6. that a little leaven doth soure the whole lumpe, Ion. [...]. 6. yea whatsoever is borne of the verie wisedome of the flesh, Rom. [...]. 7. is notwithstan­ding verie Enmitie with God, Luc. 3, 39. for how­soever Adam and all in his loyns were by creation the sonnes of God, and what­soever gestures they used in his wor­ship were most pleasing and accepta­ble to him; yet now (by transgression) hauing changed their father and na­ture, all the ceremonies, callings, and gestures which they can possibly devise concerning the worship of God, or go­vernment of his Church are without contradiction the very works of their new father and nature,Iohn, 8 41, for who can possi­bly be ignorant of this,Rom, 6, 16, that to whomsoeuer we giue our selues as servants to obey, his servants we are to whom by conformity we do obey, whether it bee to humane Inven­tions, or Gods holy ordinances, and the same rule holds in all matters of Religious use,Rom, 10, 14, 15 if they can not tell how to preach except they bee sent, nor wee how to pray or call upon God as wee ought, Rom. [...]. but by the spirit of God, accor­ding to the Scriptures, how is it possi­ble for all the learning and wisdom in the world to tell what ceremonie, calling or gesture is fit and lawfull in the service [Page 122] of God but by the same spirit▪

Seeing then these devices (at the very best, the mocking, yea some of them per­secuting sonnes of Agar) haue no war­rant from the word and spirit of God,Gen. 21. 9. what letteth but that safely we may,Gal. 4. 29. yea ought to esteem them. Vagabonds & Run­nagates in the earth, howsoever not in the highest degree able to murder (or make an absolute nullitie of religion) yet not being borne of God, 1. Iohn. 3. 9 or warranted by his word, they must of absolute neces­sitie be confessed to be unrighteous, be­cause the Lord our Righteousnesse is not author of them, and all unrighteousnesse (in substance or ceremonie) is sinne, Iohn. 5. 15. and therefore all that wittingly conform there­vnto upon what terms of considerations soeuer though in the lowest and most tol­lerable degree that can be imagined) are (in the same degree that this their sinn is of) verely and most certeinly of the Di­uill, 1. Ioh. 3. 8.

VVhy should any woonder then or thinke it strange,Pro. 1. 20. 21. that though wisdome hane cried out and vttred her voice like a trompet, in pulpits, in prisons, in words, in writings, in fierie zeale, in most humble and meekest manner, yet these carnall and worldly minded men loue foolishnes (even the devices of fleshe and bloud,)22 and take pleasure in scorning whatsoever and who­soever is contrary to them therein, and [Page 123] so despise all the counsell of the Lord:25. shall not the end of these things be bitter? yea will not Destruction ceize on them at length,26. and will not the Lord reioyce and laugh thereat, even make ioyfull the hearts of his people, to see their cruel adversaries eate the fruit of their own way, 31. and be filled with their owne devices?

Yea most deare and tender mother, hast thou not often told us, that all that are disobedient unto,Rom. 10. 21. or wilfully gainsay anie thing truely and evidently taught from the Scriptures, were to be esteemed of all that desire sincerely to feare the Lord, stiffeneked resisters of the Holy Ghost? Act. 7. 51. be­cause by such proceedings they plainlie proclaime that in their hearts they say th [...]re is no God, Psal. 14. 1. or which is all one, that God is not so iealous of his worship, and everie ceremonie, calling, and gesture therein, so as he esteemes them onely his lovers and friends that subscribe onely to his commandements therein;Exod. 20. 5, 6. and holds them his enemies, yea such as hate him that con­forme to any thing therein which in his word hee hath not commanded as in the second commandement more at large it doth appeare? be pleased therefore to re­member, from the verie word of our fa­ther thou hast often instructed us, that though without all contradiction there is a spirit in man (and therefore it may bee that some are called spirituall men) yet we [Page 124] should allwayes find this to be true in all controversies o [...] proceedings about mat­ters of Religious nature,1. Cor. 1. 26. not many such how excellent soever (much lesse the grea­test part of them) though most wise after the flesh, no though their counsell in their dayes be esteemed as free from error as the oracle of God, 2, Sam, 16, 23, are notwithstanding chosen of God to doe any speciall good to his Churches, or servants: for indeed though their titles be spirituall, Hose, 9, 7, yet their wayes and courses doe plainly testifie that their hearts are Carnall and fleshly, Rom. 8, 5. and therefore they do not savour the things of Gods spirit no they seeme meere foolishnesse unto them, 1. Cor, 2, 14, because indeed they are spiritually discerned, & therfore they esteem them verie fooles and asses that will loose a good living ra­ther then conforme to mens Inventions in Gods worship, thus doe they assume that sufficiencie to themselues which is wholy of God Almightie whose inspiration onely giveth understanding especially in all matters of Religious use,1. Cor, 3. 5. and yet will these aspiring spirits presume to set the H. Ghost to schoole,Iob, 32, 8, & most presumptuously reade large lectures of discretion unto him in his servants, because they will not con­forme without his direct warrant, preten­ding that there is great truth (& no lies) in the things they presse, and yet cannot pos­siblie proue them to bee commanded of God (as all trueth necessarie for the [Page 125] Church to conforme unto, is) as though if there were any kind of truth in them the holy Ghost would not lead and direct us therein,Ioh. 16. 13. and least they should put this off, as a peculiar promise to the Apostles he hath purposely by precept and practise expresly in all such occasions,Iohn 5. 39▪ tied us ab­solutely to the Scriptures,2. Tim. 3. 17. you haue done foolishlie therefore in this, Math. 12. 2. to 10, & 19. 8. O yee reve­rend and learned men, that ye [...] haue not re­sted on the word of the Lord, in these thing in controversie which you so eagerly presse conformitie unto but (as it were upon the hoast of the Aramits) on the An­cient fathers,2. Chron. 16. 7. 9. general counsels, and canons, humane reason, and the learning and wis­dom of the world, heare therefore the word of the Lord henceforth you shall haue wars, one or other shall set upō your cere­monies & all other your humane inventi­ons, and never giue that argument over, till all ordinances in the Church which God hath not planted by the authoritie of the Scriptures bee utterlie rooted out.

And this your Idoll of conformitie the ripe fruit of your proud hearts wil deceiue you,Ier. 49. 16. yea though thereby you are growen confident, because you haue at length set­led your seats as safely, as in the clefts of the Rock and made your nests the verie next to the Eagle himself in the supremest moun­taines of the highest Region, yet, will I bring you down from thence saith the Lord, [Page 126] for though by thy wisdom and deepe polli­cies or undiscerned subtleties thou hast gotten thee great riches and prefer [...]nts,Ezek. 28. 4. 5. and hast increased very greatly thy power and authoritie and so art lifted up in thine heart as in a chaire of securitie, conceiting thy selfe that thou art wiser then Daniel and hast more learning and wisdom,vers. 3. grea­ter reason and stronger arguments for thy conformitie then all those that are of perfect or sincere hearts towards the Lord, 2. Chron. 16. 9. and are contrarie minded, and there­fore dare no way conforme unto you, with whom their feare even hee whom they serue will shew his strength) yet behold God hath chosen the foolish things of the world to confound you that are so wise, 1. Cor. 1. 27. yea vile and despised persons which in the opinion of the world being compared with you, did not so much as seeme to exist,28 or bring to naught your strongest arguments for this your great goddesse conformitie, and that by a plaine demonstration of their vanity, yea though they be neither prophets, or sons of the Prophets nor so much as brought up at the feet of some prophet, but in com­parison meere strangers yet they bee as a terrible nation and their arguments shall be as drawen swords against the verie beautie of thy wisdom yea they shal defile thy bright­nesse, Ezek. 28. 7. your so admired vnderstanding, by laying open your most dissembling and cunning practises, yea (in some of you) horrible and fearefull blasphemies.

[Page 127] Many haue had I confesse, too religious estimation of your learning, and other ve­nerable endowments but finding it plaine that in this Controversie with poore Chri­stians you haue cast off the word of the Lord, Esa. 30. 12. and trust in violence and wickednesse, and stay thereupon, for the iustifying of your courses, not regarding the lawes of God or man, but by one devise or other will breake through all, therefore there is great hope that this iniquitie which lies swelling within you,13 will make you so top-heavie, as your verie height, the onely thing you so wisely foresaw to be neces­sarie, and therefore so providently by your deepe reaches haue attained, will be an unavoydable cause of your sudden and violent downefall, yea, and with that detestation, as no one humane invention seeme it never so tollerable, shall bee left for the meanest use and office in the wor­ship and publick service of the Lord, no not so much as a little sheard to fetch fire or water: for as all Gods ordinances are good, so no humane invention of religi­ous use in Gods worship can be good, no not one. And wheras it is obiected y^t the reverend Fathers of our Church hold thē lawfull and good Iure diuino, in a tract be­ginning [...]ddite quae sunt Caesaris Caesari &c even so that Reuerend father Deterano, Chamberlen to Vrban 6. publickly taught with great ap­probation of many great Divines, that the verie meaning of Christ in saying giue [Page 128] to Caesar the things that be Caesars, was but till his ascention and that when he was lifted vp he would drawe all these things vn­to him, that is, Baronies, Earledomes, yea and kingdomes too, even all that was Cae­sars, and that it is therfore of Diuine In­stitution, that the ministers of the Gospell might challenge and enioy these things as their proper and peculiar right, both revenewes and honours, and that it was grievous sacriledge for any prince to with­hold the same, or any ciuil authority from them, or to this effect was that which he held, & which hath sprong out of that slip which he then set, the seueral plants wherof haue wōderfully thriven in al christendom; so likewise many great schollers and very learned divines haue held it an invincible argument, that the Popes gouernment, Hierarchie, and supremacie is lawfull, be­cause it hath prospered and so long endu­red with good success, for els say they, God would neuer haue suffred it. Is it not also avowed by many wise and reuerent Doc­tors,In Canon. Ioco. frat. de consecra. dist. 1. that Iames the brother of our Lord ac­cording to the flesh, did bring in the Masse and ioyned it to the scripture, and there­fore that it is of Apostolicall institution and ought to be conformed unto? In like manner it is a receiued opinion of great antiquitie being one of the deepe doctrines of diuine Durandus, that euerie sonday and holiday the soules do play in Purgatorie: Are [Page 129] they not worthy therefore to be presen­ted that doe any kinde of worke upon any holy day, yea though it bee not in prayer time, unlesse it bee to goe to the Ale-house to be merry, and to leap and daunce about the May-poule after a bag­pipe, or so forth, for that helpes forward the foresaid merriment? yea our owne countrey-man Cardinall Poole, In his booke vpon the councel of Trent. a reve­rent Divine, and as great a Scholler as a­ny of our great Adversaries, held and taught that the meaning of Christ in ma­king Peter a fisher of men, was, that hee would driue all Emperours and Kings, yea all the people of the world into the Popes net, so that he might seeth, broyle, or fry them in a pan, even as his Holines should think best to use and order them, and his Prelates and their inferiour officers also to make their best gain and advantage of them, and many other strange opinions concerning callings, and ceremonies in Gods worship, haue beene published by great Schollers, and confirmed by whole Synods & Convocations; yea and gene­rall Councels, with as great probabilitie many of them, and shew of all kinde of true learning as all that is, which the re­verend fathers and learned Divines of this age haue published, or can say for these ceremonies, and the other things in con­troversie amongst us.

Seing then the Church in her wisedom [Page 130] establised them as divine truths, though not as necessarie to salvation, yet profita­ble for unitie, decencie, and to try the o­bedience of her children, why should not they be as well conformed to as ours? were not their pure naturals as able to finde out some things commendable, yea necessarily to be conformed unto in the worship of God, though they had no bet­ter ground for them in the Scripture, then as is formerly mentioned, as well as the naturals of this pure or learned and spiri­tuall age? Degrees of Evill there is in­deed, but nature admits not any one de­gree of goodnesse, no not one, for it is starke dead in trespasses and sinnes, Eph. 2. 1. & 4. 17. 18. the minde vaine, the understanding darkened, and full of ignorance, 1. Cor. 2. 14. the heart haidened not perceiving the things of the spirit of God, nay it thinks them to be meere foolishenesse, and more then needes; even most absurd and against common sence: must it not therefore be granted of absolute necessitie, that all such spirituall persons, as well in these times as in those (by what name or title soever they be called, though they haue all the learning and wisedome in the world; yet if they bring not the warrant of Gods word plainly or truely for them in all their ceremonies, callings, gestures, and other devices whatsoever of religi­ous use, are to bee held, reputed, and ad­iudged lyars, Rom. 3. 4. and therefore all such their [Page 131] opinions of the Divell the father of lies, and therfore by no meanes upon any tearmes to bee conformed unto? was not their verbum non scriptum, consuetudo sanstae Ec­clesiae, traditiones patrum, bonae intentiones, constitutiones vel canones, as tollerable and necessarie as ours? was it not the practise of the serpent from the beginning, to proue by many wise and learned argu­ments, that the onely way to aspire to spirituall preferments in this world, is ab­solutely to forsake and disclaime the war­rant of the sacred scripture in all matters of ceremonie, and to depend upon tradi­tion, and the Catholicke grounds afore­said?

Oh our most deere mother, we can ne­ver forget these weightie instructions which so carefully and constantly thou hast taught unto us, first that all manner of witch-craft is (in the degree) a direct forsaking of God, and a uniting and knit­ting unto the Divell, and therefore no manner of Witch, Leuit. 20. 6. white or blacke, good or evill, nor any that seeke after them, ought to liue, (not that there is any of them good, but that like other humane or di­vellish inventions they seeme to do good, by maintaining divers in unlawfull cal­lings, and by helping some to their stollen or lost goods,1. Sam. 15. 25. or others of diseases in men or beasts, or the like.) Secondly that Re­bellion is as the sinne of witchcraft, yea that [Page 130] a Rebellious transgression though it bee but in ceremonie, calling or gesture is a wickednesse not inferiour to Idolatrie▪ for the same ground or foundation serues for both, and that it is no [...] garments, musick, and such like complement that the Lord accepts or takes any pleasure in (which yet hee doth in every thing of Religious use which he would haue his fervants in his worship to conforme unto) but when his voyce is obeyed. vers. 22. Now his voice is in no­thing, but what his word doth command; therefore thou didst conclude that hee was not obeyed in any thing of religious use, which was not grounded upon his commandement, according to his own words whatsoeuer I command you (concer­ning my worship) that do, Deu. 12. 32 thou shalt not add any thing (whether ceremony, calling, ge­sture or whatsoever) thereto, for al counsels, or canons or whatsoever, that in Gods worship require any thing of religious use which is not the commandement of the Lord or his voyce, Ier. 7, 23, 24, is directly stubbornes of a wicked heart, which makes to go backward from God and sinceritie, to all profanes and Apostacie,ver, 28. trueth is perished and cleane gone out of the mouth of such preachers as maintain such things, and therefore thou didst charge us for ever, to continue (in our serving of God) in all things which are written in the word of God,Gal. 3. 10. [...] ▪ to doe them; yea them onely and not any Invention [Page 131] or noveltie whatsoever, which unavoi­dably, especially being once known and yet Iustified and defended; will bring Gods greevous plague and curse. Rom. 1. 17. Is the Righteousnesse of the Church Revealed in the Gospell and that not torne or pat­ched, but perfect and compleate? and is the worship and ceremonies, callings and gestures, whereby the Church is made partaker of that righteousnesse, and shewes her thankfulnesse unto God for the same, but lamely taught there­in, or to the halues? part being left to traditions, unwritten verities, and hu­mane Inventions? verily as in that so in these,Rom. 4, 2. 1. if there be any cause of Re­ioycing it is not with God, and therefore must needs be with the Devill, for what, else can possibly bee found concerning the flesh (bee it never so wise or learned) or any work, fruit, or device thereof is not the Iustifying of humane Inventi­ons in Gods worship without warrant from the word, a plaine profession that they thinke though they bee not more Iust then GOD, Iob. 4, 17, or more pure then their maker, yet verily there is some iustice and puritie in their na­ture, whereby they are able to find out a holy use of these things which God never commanded?

Is not this a verie naturall branch of [Page 134] that follie which being found was puni­shed so fearefullie in the Angels;18 there­fore didst thou warne us also for ever to take heed of unstedfastnes, & not to pre­sume to conforme to any invention of man (in this kind) seeing hee dwels but in a house of clay whose foundation is in the dust, 19 and therefore all his reasons and arguments are but dustie and dirtie, and that fleshly libertie & carnall priviledges which he claims proceeds but from his fatnes even that abundance of earthly honours and preferments which pamper him,Deut. 32. 15 and by securitie makes him bet­ter fed then taught, and so to fall from sinceritie and uprightnesse, and even to spurne with his heele at Gods ordinan­ces and servants, which in effect is to for­sake God that made him, by not regarding the strong God of his salvation, but despi­sing his gracious ordinances which hee had made strong and effectuall to bring him to the assurance thereof by faith in Christ, he sets up his owne inventions, and magnifies his carnall devices, punish­ing most grievously all that will not con­forme thereunto.

And thus by strange gods, or (which dif­fers nothing in effect) by strange ceremo­nies calings and gestures of Religious use in Gods worship which are Abominations they provoke the Lord to Anger, how can this be otherwise, seing all such outward [Page 135] worship and service (though the Inward substance concerning the doctrine of faith in the Messias seeme never so found) is a meer offering unto devils and not unto God, evē new gods, newly come up, as every thing which God himselfe hath not comman­ded in the word is to be esteemed.

Can wee with any honesty condemne the inventions of poperie in their religi­ous worship whether they concerne their callings, as their 7 orders of priests &c. or ceremonies, as voluntarie vows, & like de­votions as directly comming out of that smoake of the pit, because they thereby corrupt the true worship of God with profane & carnal devices, & must we not needs thereby subscribe that ours are of the same hatch, if they haue no better warrant then they by the word of God? Their civill magistrates allow & cōmand those as best fitting their government, & as hauing long experience of Gods bles­sing on them for maintaining of them, & where is it forbidden in the Scriptures to haue a most reverent opinion of the Reli­kes of saints? suppose it be Iosephs breeches or our Ladies smock which are with great devotion reserved at Aken, or in what Epistle or Gospel is it prohibited that the town of Genua in Italie should keepe in a reverent memoriall of Christ, the taile of the Asse which hee roade up­on to Ierusalem, which if any man will [Page 134] not beleeue mee, hee may goe thither and see verie fresh and faire at this day, for ought I know not one haire wan­ting.

Now may not they as well greevously punish and perpetually imprison) at least till death set them at libertie) all that will not conforme to these, and many other as good as these, as having nothing in them contrarie to the word of God, as well as our adversaries for these in questiō among us? for what greater decencie can be found in a white shirt, or a well furd hood, then in these? Oh Lord, did not these plants come from Gomorah, vers, 32, which haue such dragonish poyson, and Aspish cru­eltie in them?33 are not these their courses laid up in store with thee, yea are they not sealed most safely (till their full rypenesse be accomplished) among thy treasures?34 shall not their feet (whose beautie doth onely consist in their golden buskens and slippers) in due time slide?35 Haue they not some feeling alreadie of the slippri­nesse of their places, which makes them so extreamly violent in their mischievous Courses? yes verely, deere mother, those that thus haue abused thee and fed thy Children with corrupt food, the very Day of their Destruction is at hand and the things, 36 that shall come upon them make haste, for the Lord shall iudge his peo­ple, and repent towards his servants, when hee [Page 135] seeth that their power is gone, and no man left either to speake or stand out for the truth, when men shall say, where are their Gods, 37▪ even that mightie God in whom they trusted, whom they did so reioyce with their prophesyings; and dayes of publicke humiliations and reioycings,38, Let them rise up and helpe you, let him be your refuge, and if he will haue you, let him deliver you out of our courts, from our censures, from ex­communicato capiendo, from our bands and imprisonment.Esa, 66, 5. Oh heare the word of the Lord all yee that tremble at his word, your enemies, who tearmed themselues brethren, and hated you, which they evidently she­wed by casting you out for my names sake, said, let the Lord be glorified, and so he will, for he shall appeare to your ioy, vers. 4. and they shall be ashamed, for I will choose out their defusi­ons wherewith they haue so blinded and deceived the Princes and the Rulers, and discover their hypocrisie to all the world. For I know the thoughts that I haue toward my people saith the Lord; Ier. 29. 11. even the thoughts of peace and not of trouble, 12 to giue you an end, and your hope; then shall you cry unto me, and yee shall go and pray unto me, and I will heare you, and yee shall seeke mee, and finde me, because yee shall seeke me with all your heart, yea you shall take up this curse against your adversaries,22 The Lord make thee like Zedechiah and Ahab, whom the King burnt in fire, because they committed [Page 138] villanie in Israel, 23 even adulterie with their neighbours wiues, and haue spoke lying words in my name▪ which I haue not com­manded them, He saith not which I haue forbidden. even I know it; and testifie it saith the Lord, though they walke so close­ly as they think no body shall finde them out; yea, I will visit Shemaiah because hee hath spoken rebelliously against the Lord, 32 and hath prophesied and I sent him not.

Thus wee finde it true (deere mother) which thou hast often repeated, that a little leaven in their corrupted mindes be­ing thus by ambition nourished, brings this lamentable sourenesse to the whole lumpe of all their proceedings, even a Re­bellious wilfulnesse to breake anie of Gods greatest commandements, if occasion so require, rather then to reforme their flesh­lie and carnall devices, the onely suppor­ters of their lawlesse greatnesse. Yet wee must needs acknowledge that howsoever divers of our adversaries are exceeding violent, and will not stand to heare rea­son, or to giue any for the things they require, but either conforme, take the oath, or take him away Iaylor, or cast him out; yet divers of them take exceeding great paines, and with many deepe rea­sons full of learning and antiquitie, dis­cretion and wisedome, seeme to say ve­ry much for conformitie, but for mine owne part I still say, and for ever must say, that I never heard or saw any dram [Page 139] of divine authority, nor any thing favou­ring of the spirit of grace come from thē; & alas holy mother, thou hast taught us, over & over again, that we must esteeme the most absolute perfection of the wisdom of the flesh, Rom. 8. 5 [...] 6. 7. 8. to be unsensible of the things of God, yea meere Enmitie against him, and therefore in any case never to conforme unto them, because in so doing wee can­not possibly be subiect to the law of God, but must needs Rebell against the holy Ghost by whose inspiration it was written.Act. 7. 51.

Rebell therefore no longer you learned men by walking in a way which is not good euen after your own Imaginations, Esa. 65. 2. if you think it horrible blasphemy, that a priest of a peece of bread should make his maker, then iudge it at least some smatch of like Idolatrie, for men to presume without any warrant from the word, to creat any thing whatsoever of Religious use for the service of their sauiour, but if you be per­swaded that those fiue words are of such efficacie, then hold on your course make more cannons to strengthen your Confor­mitie.

Lastly one word to you my deere bre­thren of the Separation and one word to the wise is sufficient. There is no one thing that our adversaries do more gree­dily desire, then how to raise divisi­ons and dissentions amongst us, which most willingly, though dissemblingly, they [Page 138] usually for a time giue way unto. Care­fully looking what comes neerest to the truth; and therefore most directly oppo­sing their kingdom and that with force and armes, euen by fraud, and all abomi­nable practises, they set against (which my trust is some good body will plainly dis­couer to their perpetual shame) but tēl me true in good sadnesse did you never read the learned legēd of that holy Nun, mother Hubberd, how that an Asse is still an Asse, though he haue stoln a Lyons skin, & iets up and down like an irregular monster, a learned master I should say, even verie so it is, I tell you a trueth though indeed a great secret, they haue bretrayed our deere mother who bare us all, and be­cause she would not yeeld to their beast­ly lusts; by a trap doore, yea in the place of holinesse and that under pretence of devotion, haue caused her ere she was a­ware of their guilefulnes, to fall in a most deep dungeon, and hauing stript her of all her goodly Raiment, they haue power gi­uen them, there to detain her for a time, and so haue clad their common harlot my Lady (sa-reverence) Superstition in our mothers best cloathes, and painted her writhen face, filling up the pockholes &c. with such excellent art and learned devi­ces, as they haue made the filthie beast to seeme [...]erie like our holy mother, inso­much as a good while, we all were per­swaded [Page 141] that it was shee, but some of our elder brethren hearing her voice so strangelie changed, began to suspect that some thing was in the wind, and so obser­ving more diligently, perceived her box & pensill, attendans never to be from her, lest any accident should discover the knavery. Now you know shee alwayes abhorred painting (as all honest women do) and so it is evident that this filthie strumpet guls the world, & abuses all that are sin­cerely affected, having such a Company of base and beastly followers, as will sweare and forsweare any thing for the preservation of her credit, for if her vi­zard be once plucked off, they know full well that they must be sent packing with a vengeance.

My humble suite is therefore unto you, that in your wisedome you would bee pleased seriouslie to moralize this fable, and to Ioyne with us in the meanes of the redemption of our mother, who I do assure you, recommends her loue unto you, and desires greatly to em­brace us all in her armes of unitie and sinceritie. The dungeon is an entire Rock and so hard that no toole will pierce it, onely the tears of true Repentance, distild in a limbeck of a lively faith, over a fire of a godlie life, moderately kept burning with the bellows of holy zeale according unto knowledge, will absolutelie dissolue [Page 142] it, yea I may tell you our mother is verie confident that if you and wee would lo­uinglie ioyne together in this businesse without fainting, separating our selues frō all singularitie, pride, loue of the world, even all the works of darknesse, her sighs and groans haue alreadie so softned the inside, that the outside gapes as it were for our mollifying medicine. Vp my brethren stir up one another, and let us never giue over till by our earnest prayers and godly liues we haue procured her li­bertie, then shall we see these Inchanters, and witches children with their goddesse Conformity, sent home againe to Egypt, where shortly together with all of that litter, they are to receiue their por­tion: pardon my boldnesse deere mother, passe by my rudenesse deere brethren, accept of my service to my Savi­viour, for I desire onely his prayse and glory.

[Page 143] I doe most humblie intreate all Christians that are zealous of the Common salvation, wisely, yea and earnestly to Contend for the maintenance of all and everie acti­on, gesture, and ceremonie of the faith which were once giuen to the saints, and never to conforme to any other.

FOR

No omission of any action is Sin, but onely of those actions which GOD hath Commanded, or haue warrant from his word, but the actions of the gesture of kneeling and of the ceremonies in question in maner and forme as they be urged, are not commanded by God, neither haue warrant from the word therefore the omission of them is not sin,

Let our adversaries proue that they bee com­manded by God, or are warranted by the word, and we will ipso facto conform unto them, but else their omission is no sin, and therefore we are punished for well doing.