Aedes Christi in Academiâ Oxoniensi

THE SECOND PART OF A PLAIN DISCOVRSE OF AN VNLETTERED CHRISTIAN, WHEREIN BY WAY OF demonstration hee shevveth vvhat the reasons bee vvhich hee doth ground upon, in refusing con­formity to kneeling in the act of receiving the Lords Supper. *⁎*

By Tho. Dighton. Gent.

PSAL. 119. 113.
I hate vaine inventions, but thy law doe I loue.

Printed in the yeare 1619.

TO ALL FAITH­FVL MINISTERS AND CHRISTIANS WHO ARE perswaded of the lawfulnes of knee­ling in the act of receiving the Lords Supper; grace in Christ Iesus, and satisfaction by these presents.

AL this whole world and all the learning and wisdome thereof lies in wickednes or darknes, 1. Ioh. 5. 19 and cannot pos­sibly discerne or judge and find out whether any gesture be indifferent,Eph. 5. 8. or if they were, which is the fittest gesture: for he that walketh in darknes knoweth not whither he goeth, Ioh. 12. 35. whither he conforme to a right ge­sture or to a wrong it is all oneto him. Harken not then to the arguments or reasons of Dark­nes or of flesh & bloud (though all the chosen chariots of Egipt go before thē) but let vs goe to the light, not in the doctrine onely, but in the Ceremonie also, not in the substance one­ly, but in the gesture also, for no error may be conformed vnto in either: and whatsoeuer is [Page] not warranted by the light, must needs bee darknes; yea if it come not from the truth, of necessity it is erroneous and dangerous, and therefore not to bee conformed vnto. If then Christ bee the light of the world, Ioh. 8. 12. and his word be the onely truth in the world,Ioh. 17. 17. then whosoever followes not Christ in the gesture, according to the testimony of the word, walkes in darknesse and conformes to errour therein. Howsoever therefore I doe with all thankefulnesse to God, and due respect of you, confesse and acknowledge that I doe highly reverence you with Peter: yet I doe avow in the sight of God, and of all his Churches, that all those are worthy to be blamed, Gal. 2. 11. who ei­ther iustifie or approue conformity to knee­ling in that manner and order as it is urged, (and by the meaner or poorer sort refused) or especially that presse it with such violence, as if they would take it by force: yea herein I am bold through Christ, to resist you, be­cause I know, Whosoever (be his gifts ne­ver so excellent and admirable) doth any thing (in substance or in ceremony presump­tnously against the apparant practise of the Apostolicall primitiue Churches,Numb. 15. 30 grounded in the evidence of the spirit, upon the plaine testimony of the inspired Scriptures, being approved by Christ himselfe in the very insti­tution, and haue no warrant from the word of God for their so doing, do directly blaspheme the Lord; which place, that I be not censured to abuse, or any other at any time upon this [Page] occasion mentioned by me, this once for al­wayes, I doe in all humility desire the godly to consider and remember, that howsoever eve­ry place of Scripture hath a particular intend­ment or speciall respect, yet in the large ex­tent thereof (as it hath relation unto all ages, Churches, and persons) there is also, and that warrantably a more generall drift and purpose directly intended: though therefore I presse them not in that speciall or particular intent, yet if according to the true Analogie of faith, I use and urge them in the larger sence, and respectiue meaning of the Holy Ghost, I hope I may sasely, yea in the assurance of faith iustifie, that I erre not from the direct pur­pose of the spirit of truth. As for example, the Holy Ghost saith, that not to heare the the voyce of Christ even in all things, heb. 3 13. 15 with Act. 3. 22. will harden the heart. Whence I conclude from the large extent and generall scope of these places. That not to heare and regard the word of God (which is the voyce of Christ) which plainly declares that Christ hath approued a table-gesture, and no other, and yet to declare and teach the people that any gesture ordained by the Church, and in particular this in que­stion, is lawfull and ought onely to be con­formed to, or in cases of extremity may bee vndergone as a burden, though Christ haue given no warrant for it, I say such positions and courses taken and maintained, will har­den the wisest, most learned, best disposed, and most zealous heart or hearts of the sin­cerest [Page] teachers and professors in the best re­formed Churches in the world. Againe, it is said, When Christ commeth hee will tell us all things, Ioh. 4. 25. the particular intent of this place concernes the publicke worship of God; from the larger and generall scope whereof, I hold it a most warrantable conclusion, that Christ in his word hath certainly made knowne what gesture we may conforme to in the act of receiving the Lords Supper (being essentially necessary in this part of his wor­ship) but in the whole Scrip. Christ hath not given approbation to any but a Table-gesture: therefore no other may bee conformed unto. For these things were not written for them of those times onely,Ro. 4. 23. ver. 24. but for us also: yea for all the churches to the end of the world.

Another thing I also desire not to be mis­taken in, namely that though I do verily be­leeue and therfore confidently affirme, that Conformitie to any gesture of religious vse in the worship of God, being not warranted by the word, is absolutly vnlawfull and sinfull, yet do I not thereby Iudge, or hold all Confor­mitants, to be vile and wicked persons:Phil. 2. 13. or that such Congregations are not the true Churches of Christ, for I know, it is God which works both the will and the deede, euen of his good pleasure, as he sees best, not alike at all times, nor to all persons, but some shall re­maine ignorant of some truths (yet not to be therfore seperated from.ps. 119. 113. Others hate all In­ventions (yet not therfore to be runne after [Page] as if they were the onely true churches, and sal­vatiō no where els to be found) some I say ig­norantly conforme to error, others according vnto knowledge abhorre and hate all false waies, ps. 119. 104. 120. and yet both of these the true Churches and faithfull servants of God. Onely my de­sire before the Lord is to strip hypocrits of that conceite which they haue of their wisdom, learning, authoritie, and great estimation which they haue purchased or obtained in the world, for nature, or the naturall man, putting on the shew of grace, or the name and title of the spirituall man (as the Asse in the lyons skinne) is presently conceated, that forthwith they are Canonically holy, spirituall, or diuine, because such traditionall titles, are successiuoly compounded for thē (though none in the world be more lycentious and profane then euen some of thē) yea and that in these outward forms of Godlines divised by man for Gods diuine wor­ship and service, the verie substance of Religi­on so farre as it is outward and subiect to sence, doth in a speciall or principall parte con­sist: for they hold, that no man neede or ought to make question, but that these humane in­ventions being performed (not in superstition but in a good Intention,) are most acceptable & well pleasing unto God, and therefore ought of verie conscience to be conformed unto. In which respect I do stryue gladly to dryue them from this deceitfull and conceited kinde of pleading, by a Iudicial proceeding to the triall of their faith, for so shall wee quickely discern [Page] what they are, Infidels or Vnbeleevers; for profession of the truth (though never so fun­damentall) no nor practise of it also, makes not a true beleever, though a true professor, for even that man of sin himselfe, and many other of like ambitious humour, know and acknowledge, professe and practise many ex­cellent truths;Heb. 4. 2. with 3. 19. but faith onely puts the diffe­rence, and proues who is for the Lord, and who bolds on the other side against him. What action or ceremony then soever of Religious use is not conformed unto in faith, is confor­med to in infidelity, unlesse we must admit of Agrippa his almost a Christian, Act. 26. 28. halfe faith­full, halfe infidell, halfe Papist halfe Prote­stant, halfe of God and halfe of the Divell, halfe Turke and halfe Christian: not that I aime at any other perfection but that which is Evangelicall, even sincerity and truth in all things;Rom. 11. 32 but to declare that all are shut up under unbeliefe, though they be never so wise and learned, great and many, till they bee enlightned. But these men say and sweare, they haue faith, yea a iustifying, living, and saving faith, as well as the best of them all, and in their conformity do liue and walke there­by. This is soone said, but not so soone pro­ved. Let us therefore come to the tryall: Faith consists not in good opinion, or well meaning, or preventing inconueniences. For though I intend in kneeling before an image, onely to stirre up my heart to devotion, that I may with greater feeling and fervency call [Page] vpon God in the confession of my sins, and craving pardon for the same; yet this is not done in faith, no though I finde that in my conceit such effect therein, even as I did pur­pose and desire; for nothing that is in nature, as wisedom, reason, sence, discretion, iudge­ment, experience, or whatsoeuer can bee by any possible meanes, in any respect the true object of saving faith (for the learned and de­vout of all nations haue these, and yet all in the true churches (though true professors) haue not faith) but onely the word of God is the obiect of faith, yea true and saving faith in all things of holy and religious use in the divine service of God, rejects not onely what is forbidden therein, but conformes to no thing but what in the evidence of the spi­rit is plainly grounded on the Scriptures: for without the warrant and commandement of the word, subscription to or approbation of any thing of divine use cannot bee an act of the faith of Gods elect, but of some other counterfet faith, transformed I confesse into the likenesse or appearance thereof, which (like Will with wispe, ar Megg with Lant­horn, or some other hob-goblin with a false light) having dazled their sight, or darkened their iudgement, will by degrees lead them into the boggs and quagmires of Armenius his inherent grace, free-will, or other like deceiuea­ble fables, and damnable errors. So that this is not an argument of true faith, if I doe not conforme, the people will bee untaught, or the [Page] church overtbrowne, and the like, or it is not forbidden in the scripture, therefore though it be of religious use in the worship of God, and be onely devised by man, yet thou mayest, yea being commanded, oughtest to conforme unto it: but directly it is a plaine doctrine of infidelity. For whereon I pray you is faith grounded in such a case, but onely upon meere and wilde vncertainty (a sea whereof this sluce will open.) As therefore it is the pro­perty of fooles to doubt of any thing which the Scriptures teach;Luk. 24. 25 so it must needes be a speciall branch of infidelity, in matters of conformity to things of religious use in Gods publicke worship, to ground our faith therein (for hope they will not say but they doe it in faith) on any thing but the sacred Scriptures.

Now the Word telleth vs plainely that a table gesture was sanctified by our Lord in the institution, are they not fooles then (by Christs owne doome) who will not beleeue that it is a good & boly gesture, & that our faith in cō ­forming thereto is plainly grounded on the scriptures? and seing no other gesture is war­ranted by the Scripture, is not the doctrine of conformitie to any other whatsoeuer our faith therein being grounded on vncertainty a direct doctrine of Infidelity? may not the Evangeli­sts justly crie out, Lord who hath beleeued our Report? Esa. 53. 1. why so I pray you will some say, what do they reporte? euen this, that in the first institution by Christ him self the sacra­mentall gesture in the act of taking or rece­ving [Page] the holy bread and wine, was onely a table gesture and no other will the professing and beleeving many other truthes, though thou willfuly (against the plane ouidence of the truth) refuse to beleeue this, euer prooue the to be a sound Christian; hath Christ honoured a table gesture, and do men onely honor another gesture? will you say then conformity to them is an action of faith and yet refuse thereby that gesture which Christ by his presence & ap­probation honored? is not this to loue the praise of men (or that which men praise) more then the praise of God? Ioh. 12. 43. (or that which his word commends) true it is I knowe, that men do preferre those that conforme vnto them, and will not Christ doe so also? Yea, is it not a marke of infidelity to receiue such honour one of another, Ioh. 5. 44. and seeke not the honour that commeth from God alone? Will you feare the displeasure of man if you doe not conforme? and will you not feare the displeasure of God if you do not conforme to his gesture in the act of receiving? I say his gesture, for so none can deny but it was in the institution, I meane of his direct ap­poynting; and did he ever cashiere it? or did his Apostles or true churches ever dislike or refuse it? Take heed therefore, for hee that beleeues not every place of Scripture, beeing made known unto him, will not be bound to be subject to any scripture further then hee lusts or likes:vers. 47. They that will not beleeue Moses or his writings, will not beleeue the [Page] doctrines or practise of Christ himselfe; reject one place wittingly, and in effect thou renoun­cest all.Ioh. 4. 50. Let us then beleeue the word of Iesus in this controversie; he tels us by the Scripture, that a table-gesture is a holy ge­sture, of divine institution; let us never there­fore conforme to any other without like warrant.Eccles. 3. 14. For whatsoever hee hath done, it shall be for ever (unlesse himselfe alter it) to it can no man add (such deepnesse of learning is the very height of dark ignorance) from it can none diminish (to assume such power is direct presumption. Hath Christ sanctified a Table-gesture?psal. 95. Come let us worship and fall downe, and kneele before the Lord our Maker, euen giue this honour of devising his owne worship and ser­vice, both in matter and manner, both in sub­stance & order to him onely & to non other: for his is the kingdome, in devising his own service; and the power, in making it effectuall to his church; and the glory, of praise and ho­nour for making known and exhibiting his eternall loue thereby, for ever and ever. Amen.

The Egyptians by reason of the grievous plagues which God sent amongst them, were content to let Israel goe, so that they would leaue their hoofes or cattell behinde them: We haue thrust the Egyptians out, let us send their hoofes after them, lest they come to fetch them, and God by a more grie­vous [Page] hand then ever yet we felt, make us willing through experience of their blouddy cruelty to be rid of all their Reliques and Remainders whatsoever.

ROM. 1. 16. I Am not ashamed of the Gospell of Christ

saith the Apostle; nor I of that gesture, which the Gospell mentions that our Sauiour Christ approued in the Institution of his Supper.

Philip. 3. 17.

Be followers of me & looke on them which walke so as yee haue vs for an exsample.

1. Cor. 11. 1.

Be yee followers of me as I am of Christ

But Christ and all his discriples vsed a table gesture, and therfore vnles our ad­versaries can proue that they vsed some other gesture we may not followe or con­forme to any other, then a table gesture in the act of receaving.

1. Cor. 3. 11.

For other foundation can no man lay then that which is laid which is Iesus Christ,

We haue this foundation for the ele­ments and for the gesture, to conforme therefore to other elements or another gesture is to lay another foundation and so to follow some other Christ then our Christ or his Apostles, but we haue not so learned Christ.

Hebr. 4. 14.

Seing then wee haue such an high priest, let us hold fast our profession.

Euen professe him to be our high preist as well in the gesture as in the elements, in the ceremonie as well as in the sub­stance.

1. Cor. 11. 24.

Do this in remembrance of me. Master speakest thou this to vs also?

All actions of Institution are for Imitation.

1. Ioh. 1. 6. 7.

If we say we haue fellowship with him and walk in darknes (whether it be in substance or in ceremonie) wee lie and do not truely.

1. Ioh. 2. 4.

He that saith I knowe him and kepeth not his commandements is a lyar, & the truth is not in him.

Yea but how may wee know in this controversie what his commandement is?

Vers. 5. He that kepeth his word, in him is the loue of God perfect indeede: hereby we knowe that we are in him.

And hereby we know & are assured our reverent pastors are of him and our godly brethren are in him bycause they keep his commandements, & refuse Conformity to nothing but what is not [Page] in his word nor groūded thereon▪ whoso­euer therefore professeth or saith he remai­neth in him ought even so to walke (both in substance and in Ceremonie) as he hath walked. Vers. 6. and so haue they doone in these Controuersies, neuer broaching or reviving any new commandement, but the old which was from the beginning, even the Word, vers. 7. which directs alwayes to the institution, and never so much as inferrer any kinde of alteration from the same.

Math. 12. 50. Whosoever doth the will of my father which is in heaven, the same is my brother, and si­ster and mother.

Christ preferres spirituall kindred before carnall, because they heare and obey the word of God. And we preferre this spi­rituall gesture of the table, being accor­ding to the Scriptures, and warranted by Christs own practise in the institution, be­fore that carnall gesture of kneeling ha­ving no warrant from scripture, and there­fore cannot be the will of our father which is in heaven.

Accept my willing endevours heerein good Reader, choosing rather to expose my selfe the malice of the ambitious, then the light of this truth shall not be maintained. All that loue the truth, helpe me with your prayers.

DEMONSTRATIVE REASONS AGAINST conformity to kneeling in the act of receiving the Lords Supper.

HAVE you not read in the Scripture, The stone which the Builders refused, is be­come the head of the cor­ner? And must a Table-gesture, which Christ himselfe, and all his A­postles in the first insti­tution used, as the very sole foundation for all future ages to build upon, bee therefore now reiected, and another con­formed unto (as farre more seemly and significant) because it pleases learned and wise men of speciall note and eminencie in the Church (by profession and reputa­tion even chiefe pillars and arch-buil­ders) to lay that imputation upon it, & so by their canons to conclude and deter­mine against it? I beseech you rather to to consider, whether this disgracefull foundation thus openly laid upon the divine doctrine of the holy ceremony, presage not (though they pretend the [Page 2] contrary) some evill intendment closely to depraue and corrupt by degrees the very heavenly substance. Looke to their positions, obserue their discourses, com­pare their pretences and practises toge­ther, and so proceed to sentence.

May any thing appropriated to religi­ous use in the publick worship of God, be prophane or carnall? And are not the best devised devotions of the holiest and devoutest persons that ever were, or ever possibly can be, of this very nature? yea, doth not the Scripture usually set in di­rect opposition unto God himselfe, what­soever being essentially necessary in his worship (as a gesture in the act of recei­ving is) which is not ordained by God, or warranted by his word? stiling them with the titles of Novelty & Innovation, or devises, imaginations of their own hearts, new gods, strange or other gods, &c. not that ever thereby (in the Church espe­cially) any other Deitie was once ima­gined, or any foundation concerning the doctrine of the blessed Trinity, shaken or controverted: but, though they held the doctrine of the inward substance sound, as Ieroboam did, yet in the outward actions and ceremonies of his worship, or out­ward manner of his service they erred, not onely from the particuler directions of the ceremoniall law, but from the ge­nerall scope of the second commande­ment, viz. to serue God onely as hee [Page 3] requires in his word.

Gods worship is either inward or out­ward: that concernes the soule and is contained in the first commandement: this pertaines to the bodily exercises, and is taught in the doctrines appertaining to the second commandement, forbidding all other not required therein; not that these may bee separated, though distinguished: for as soule and body make an en­tire person, so do these two make an entire worship, and neither of them can in this world be performed alone: for as the in­ward is the life and soule of the outward, so the outward is the instrument of the soule to expresse the inward; yea both these without those affections of the third commandement, even holines to the Lord, are in vaine; and all three (if possibly that can be) without a conscionable observa­tion of the Sabboth, are abhominable. Now as all the inward graces of the first commandement, are the meere and free gifts of God, and not at a mans command: so all things essentially necessary in his outward worship (as a gesture in the act of receiving the Sacrament is) are Gods instruments for the edification of his Church, even his conduits to convey those inward graces by: which supernaturall vertue, or divine property they cannot possibly haue from the canons or precepts of men (though all the Christian world ioyne together therein) but onely from [Page 4] the free will of God in making choyce of them, and so appointing and ordaining them to such holy ends and purposes. As therefore nothing ought to bee confor­med unto in his outward worship, but what is for edification: so nothing can possibly be for edification in any degree or respect, but what the Lord himselfe hath appointed for that use and purpose. Either then kneeling for matter and man­ner as it is urged, is for edification (as in­deed is pretended) or else it may not bee conformed unto: but for edification it cannot be, unlesse God haue commanded it; and therfore either proue by the word, that God hath commanded it in the act of receiving, or else (though he haue com­manded it in other parts of his worship, and though you say it is not forbidden in this) it is a humane device (which ne­ver edifies but destroyes) and therefore of absolute necessity to conforme thereto in the act of receiving the L. Supper, is sin.

The Iewes silled the outward worship of God with actions, and ceremonies de­uised by them selves or by some other bordring people whose affinity they desi­red and whose conuersion they perhapps intended not hauing the least thought of setting vp another God; or of declining from the true God, but to stirre vp them selues with greater zeal and deuotion to serve the Lord their God and to draw o­thers also to ioyne therein with them. [Page 5] Yet, did not this turne still to theire con­fusion & many times to the ouerthrow of their state? The Papists with the same consi­deratiō haue ordained new sacraments, & others in like humane boldnes ordain new sacramentals or ceremonies in the admini­stration of the true sacraments, you refuse conformity to theirs, iustly as you speake because they are additions to the word, and may wee conforme to yours without good warrant from the word? you Con­clude against them that of necessitie the word must come to the elements, to prooue and make it plaine that God hath ordained these verie visible signs to be his instruments of grace for the edification of his Church, or els (though they haue all the devoutest significations that man can deuise) there can be no sacrament, and haue your ceremoniall signes such a supre­ame prerogatiue as without direct war­rant from the word they ought ipso facto to be conformed vnto? Indeed if a Reall presence (which in the scriptures sence we acknowledg) had destroyed the nature as it changeth the vse, of the elements then the breaden gesture, or the gesture of kneeling vsed to the breaden god, had beene an vnavoidable consequence.

God is the God of the order, as well as of the substance of his worship, yea the verie outward order is a speciall parte of the substance of his outward worship, and a principall parte of the proper subiect of [Page 6] the second Commandement, which honor of ordaining & ordering his owne ceremonies in his own worship he neuer committed to Angell prophet or Apostle, but laid the gouernment thereof only vp­on Christ, and will not giue it to any o­ther. Now Christs gouernment for order in the act of receving, we see to be a table gesture dare we then forsake this and con­forme to your order of kneeling without any warrant from the word of Christ, no not so much as from an Angel, a prophet, or an Apostle, or Apostolicall Churches?

In the Institution, the Ceremonies of the sacrament had the same warrant from Christ that the signes had. If then it be an infallible marke of Antichrist to take away or alter the Elementall signes, in which spiritually Christ is Really exhibi­ted; how can you Iustifie the alteration of the ceremoniall signe by which euery faithfull beleeuer doth really receaue him; are not both these signs together sa­cramentally vnited, to be those verie visi­ble & grauen Images, or most liuely and reall representions, whereby as by his se­lected and predestinated instruments; God the father doth giue Iesus Christ his son, & all his graces to his children according to the measure of euery man, by the effe­ctual working of the holy ghost; yea, are not these together (for without both no­thing can be effected) I meane the ele­mentall and ceremonial signes, by Gods [Page 7] owne ordinance efficient (instrumentally) to exhibit and receaue whole Christ and all his benefits? and yet will you (O what will not the Rebellious will of man presume to do?) against his direct Com­mandement make vnto your selues other Im­ages and alter these? Hereto you reply and say they are but ceremonies; and thereto say I no more was the calf in Horeb or those in Dan and Bethel: yea these are Christs Ceremonies, and the very Ark or Cherubims were no more. These are not therefore Idle,or for state and ornament, or vpon any respect or consideration to be varîed, but purposely ordained and in the most absolute perfection of the divine wis­dome in the verie institution, for the help and strengthening of our weak faith, vsed and established: being therefore by Christ vnited, and Ioyned with the word to make a perfect sacrament and a compleat maner of pertaking spiritual food, how may they by any humane authority ever bee altred? doth not such a graunt strike mainly and fundamentally at the authority of the second Commandement? yea is it not high presumption when the Lord offers this heavenly food, not by peeces but in fullnes, neither seuering his graces from the substance, nor the substance from the graces, but even whole Christ and all his merits, for us to alter not the placing or order onely, which himselfe used (and therefore being never repealed, thereby [Page 8] established) which yet were a fault foule enough; but the very dishes or ceremo­nies themselues, wherein this spirituall food is prepared, tendred and received as some in restraining the cup, others in al­tering the very elements, and you in alte­ring the gesture (for so much doth con­formity professe) wherewith it is recei­ved? As therefore no one part of Christ wrought our salvation, but whole Christ, and as where there is no more but the body and bloud of Christ received (if that possibly could be, yea though really) there is no Christ received, because it is the spirit or divine grace that quickneth unto eternall life; and therefore the true receiving must be spirituall and of whole Christ, God and man, or else no benefit is received: even so the visible instruments (corporall substances or bodily exercises) which in the institution our Lord united for the exhibiting and receiving this spi­rituall food, may not be separated, omit­ted, altered, or displaced. Seeing then the Lord himselfe for the effecting of this di­vine and spirituall worke, hath ioyned them together, is it not high presumpti­on I say, to alter them, or put them a­sunder:

True it is, that the spirituall eye, hand, and mouth, onely seeth, receiveth, and pertaketh this heavenly food, and I dare appeale to any who haue this eye to bee iudge in this case, even which gesture is [Page 9] most decent and seemly, that which out blessed Lord and Saviour in the institu­tion of the Sacrament made choyce of, as the very best of all other whatsoever (for I hope you will not deny but that if he had known a better, I mean would he ever haue had his Churches to haue a better opinion of any other as more de­cēt, or in any respect more useful or as fit, he would either then haue chosen it, for some of his disciples to haue used, or else left warrant in the word for our confor­mity thereto) or whether that gesture in case of deprivation be rather to be con­formed unto (for so much you inferre notwithstanding your distinctions of un­willingnesse, and I know not what) which many hundred yeares after was devised by Antichrist: were his doctrines, do­ctrines of Divels because they were of his owne devising, and are not his cere­monies of the same disposition? And yet must we conforme unto them, or by your own confession, to the likenesse of them? Is there no transgression in this, haue we no precept for things of good report? Doth no commandement forbid all appearance of evill, yea the use of any thing (not be­ing commanded by God, for then the a­buse indeed is onely to bee taken away) which hath been an instrument of Ido­latry?

This Sacrament was ordained, not to nourish to a carnall or temporall life, but [Page 10] to a holy and spirituall, that so in all the occasions and occurrences of this world, we might liue by faith, and be made able more and more to bring forth the fruits thereof, it must of necessity therefore fol­low, that this ceremonial signe or gesture, or any thing essentially necessary in the act of receiving this holy nourishment, may not be carnall, or of humane devi­sing, but holy and spirituall, not onely in the intention of the party (for so was theirs to the Calfe) but of divine ordi­nance, or else whatsoever the world e­steemes of it, it is most abhominable unto God, and dare we then conforme unto it? so that what gesture soever is proposed, if Christ haue not ordained it, it is strange and vnlawfull, and so not being holy, conformity thereto is hatefull, for none can make a gesture for the sacrament ho­ly, but onely he that may ordaine a sa­crament.

As the elementall signe being delivered hath relation to the spirituall thing signi­fied, so the ceremoniall signe or significant gesture in the act of receiving, hath rela­tion to the very true and assured parta­king of that heavenly feast and spirituall food which is the thing signified, and whereunto the Lord hath invited us as his most welcome guests, and deerely beloved friends, even to his owne Table to haue communion and fellowship with him in partaking of his divine nature in the act [Page 11] of receiving this sacrament. Therefore as in cases of extremitie to use other signes herein, is erroneous, and wilfully to per­sist therein, is directly heresie, and as the Papists (in ordaining an other manner of union or coniunction betwixt the ele­mentall signes and the spirituall things signified, then the nature of them will suffer) do destroy the Sacrament, and by changing it into a sacrifice, commit most damnable Idolatry: so you in iustifying, defending, or excusing without warrant from God, this gesture of kneeling as it is urged) altogether disproportionall to a Feast, or Supper, and to a Table wherein the visible signes are set apart, and pre­pared (though you wash your hands ne­uer so often, to giue testimony of your innocency) doe giue sentence against Christ his own practise in the institution, the sole president of the whole action, and doe directly inferre that you hane a more fit and decent gesture then he could finde out and make choyce of.

As the sacrament admits no other con­iunction betwixt the visible signes and the things signified then a sacramentall, which is not subiect to sence and reason, but is meerly misticall, secret and spiri­tuall, so the gesture by the same ordinance of Iustitution is of the very same nature, and may not without grievous sin vpon any terms or consideration whatsoeuer▪ admit of any Innouation or alteration [Page 12] though all the reason wisdome, learning common sence and vnderstanding in the whole world do neuer so highly ap­prooue thereof, but must be misticall, secret, and spirituall perpetually, euen hold proportion with and haue relation vnto a table, and to a feast, and a great supper set and to be communicated thereon. Whosoeuer therfore shall bnt ad any other misticall signification there­vnto, or translate this to any other ge­sture then was in the institution seeme it neuer so full of decencie, deuotion, and humilitie, yea though the godly themselues protest they can as comforta­bly receiue the sacrament there with, as with that of the institution, yet shall they be Iudged as those that add vnto the or­dinances of Christ, and therfore shall re­ceiue an additiō of his indignation. There­fore no gesture but a sacramentall (and such in this case is the table gesture only, which our Lord him self in the institutiō being author thereof) may vpon any termes or in any respect, in the act of re­ceiving be conformed vnto,

Vnles you hold that Christs institution is herein defectiue, and therefore variable without his own warrant, which we haue for the alteration of the time) who but that blasphemous man of sin and his lo­uers or freinds dare professe, they haue power to ordaine a sacramentall gesture, or any other essentiall propertie of a sa­crament, [Page 13] for it that of the institution by Christ be sufficient (and els you deny his sufficience in this) then any other is su­perfluous and therefore a humane additi­on? which admitted to haue dominion in one thing will be resisted in nothing. Is not this a speciall parte of the foundation of our Comfort and stay in all occasions that whatsoeuer God hath done must needs be good and iust, and to open our mouthes against it, is to call in question his wisdom, goodnes and truth, and yet dare flesh and bloud with voyces of trumpets, or the flashing report of a thundring Canon proclaime, that though Christ haue done it, euen approued of a table gesture onely, in all his disciples in the institution and neuer gaue warrant for any other, yet kneeling is better, more significant and decent; yea do not the best of you by your vnwilling conformity willfully admit imperfection and defecti­on in the gesture of the institution seing you haue no warrant from Christ to va­rie from it?

As the misticall, spirituall and secret Coniunction betweene the signes and things signified, is not seene with the Cor­porall eye, nor can possibly be apprehen­ded or demonstrated by humane learning wisdom or sence? so I do verely beleue that they cannot chose but grievouslly err (be they neuer so wise, learned, Iudici­ous, zealous and holy) who take vpon them [Page 14] to Indge and discerne the fitnes, decencie and lawfulnesse of this sacramentall ge­sture, or the gesture in the act of recei­ving the sacrament, by the iudgement of reason and sence, without warrant from the word of God. For as the blind can­not iudge of colours, no more can the quickest or most learned and best qualifi­ed sence in the world, discerne or iudge of that which is sacramentall, or is of a significant or spirituall use in the sacra­ment or publick worship of God, but as the blinde esteemes every colour alike, so doth sence thinke every gesture indiffe­rent, onely the spirituall eye is able to put this spirituall difference, and to dis­cerne of the mistery or spirituall secresie of the Table gesture (which in and by the institution onely hath [...]e seale and brand of Christ set upon it) which must needes be relatiue or respectiue, even according to that which on the Table is tendred, and by the guests or communicants re­ceiued, and so holds due Analogy, like­nesse or proportion therewith.

There bee three things considerable concerning this blessed sacrament. First, that which goes before: secondly, the action it selfe: thirdly, that which fol­lowes after. Now as to omit any of these is a grievous sinne, so to displace them is wicked and abhominable. As for exam­ple, preparation must go before, & thanks­giving is to come after, and meditation [Page 15] properly belongs to the action it selfe: he that leaues his preparation, and doth not examine himselfe till after the action, is an unworthy receiver, and eates & drinks iudgement; yet I confesse that these are so united as they are inseparable, and that not any one of thē cā be alone in the faith­full, but that they are all mixed one with another, onely the soule is properly to haue respect unto these in this manner and order; and so accordingly we are to e­steeme the fittest and most proper time for preparation to be before, for medita­tion to be in the time of the action, for thankesgiving after: which shewes, that howsoever there is thankesgiving in all these, yet it cannot properly be said, that the whole action is a thankesgiving, and yet if it might, kneeling is not the fittest gesture for thankesgiving in this action.

There be two sorts of signes in this sa­crament. Elementall that is bread and wine, and Ceremoniall that is actions and gestures some of these concern, or are pro­per to the past or alone, some to the people alone, some common to both, and euery one of these haue divine significations pe­culier and seuerall to themselues euen haue a misticall and seetet Relation to an invisible grace or heavenly thing, not by the appointment of any morall power, but by the ordinance of God for all the Churches in the world cannot make or ordain any thing of Religious vse to haue [Page 16] a spirituall signification, this power is pro­per and peculiar vnto Iesus Christ so that howsoeuer, wyse, honest, learned and godly men thinke this or that, may very well haue such a holy vse and significati­on, and that they can with as good de­uotion and heavenly meditation receaue with this gesture of kneeling, as with a ta­ble gesture, and from their owne experi­ence professe as much, yet all this is no more then Ieroboams pretence for the ca­lues, the inward substance he held and established, the outward substance of acti­on and ceremonie he mixed with these di­uises of his owne, which yet had by his appointment, reference and relation to the same heauenly thing in their intention that the arke had, euen to be the visible re­presentations of God presence, and not to signifie or to haue relation to any other thing els whatsoeuer. But yet the Lord calls them deuils, and why because they did signifie any diuelish thing? nothing lesse. But though they signified by com­mon consent and publicke decree and Ecclesiasticall canon the presence of God euen Iehouah, and many with great de­uotion and feeling made that comfortable vse of them as they thought, euen as well as if they had gon to Ierusalē, yet because they were not warranted by the word of the Lord, therfore they were deuills, & all the deuotion that the people Imagined they found themselves stirred vp vnto by [Page 17] their spirituall signification and mysticall relation was meerly of a divellish dispo­sition, leading from God. Seeing then not man but Christ himself, is author both of the Elementall and Ceremoniall signes, and also vnited them sacramentally toge­ther in this mysticall action, that by our worthy pertaking thereof we might haue an inseperable vnion and euerlasting fel­lowship with him, how dare we conform to any alteration or innouation herein? If we reiect the gesture which Chaist vsed or approved in the institution, what right can wee plead to the sacrament which then and therewith he ordained?

Christ vnites and ioynes himselfe to his own ordinances in the administration of the word and sacraments, not fantasti­cally, or doubtfully; but truly, really, and verily, that partaking in sincerity of them, we might be assuredly conioyned unto him, even as certainly as the elementall signes are united unto us, and the ceremo­niall signes are performed by us. Let all Christians therefore who loue the Lord Iesus, and desire to partake of this hea­venly and spirituall union with him, take heed that they never yeeld to conforme to a fantasticall gesture, or doubtfull ce­remony in the act of receiving, especially having so essentiall a property as the ge­sture hath, lest by casting off the Lords gesture (or that gesture which our Lord himselfe caused his Apostles to use in the [Page 18] institution of the sacrament) they cast off the benefit of the Lords sacrament, or at least be found authour of an anti-gesture which our Lord never warranted; and therefore cannot to the conformers there­unto be ever sanctified.

It is our happinesse to bee united unto Christ in the sacrament, and is it our mi­sery to cleaue fast to that gesture which in the institution thereof was by all his Apostles used, and by himselfe blessed for that very end? Here is spirituall meat, come thou with spirituall hunger: here is a holy table, come thou with a holy ge­sture: and who can make a gesture holy, or of holy use, but the Lord? Not that a right gesture is sufficient, unlesse thou come with a right heart also, examined or prepared and purged, not onely from Popery, Non-residency, Atheisme, usurie, ambition, oppression, murder, covetous­nesse, blasphemy, whooredome, drunken­nesse, and other bloudy and abhominable vices; but from every worldly lust, or fleshly pleasure, which thy soule longeth after: that I doll I say must be thrust out before Christ cā be let in. It is but folly to professe thy faith in him, and hast not re­pented of that (I speak not of their or­der which of these is first, but of their in­separation.) All therefore who haue not this spirituall hunger, and see not in the elementall and ceremoniall signes this holy union, haue some invisible Idoll in [Page 19] them, even some secret corruption or bo­some sin which lies lurking in the heart, the custome or continuall fume whereof hath so darkned the sight, and flattered the taste of the soule, as it cannot discern or iudge truly in this controversie, but esteemes of one gesture as good as ano­ther, that which Antichrist devised, as that which Christ approued & hallowed.

As Gods worship even for the substance of it, is partly inward and partly outward; so this sacrament being a speciall part of his worship, is of the same nature. The inward substance is the spirituall things signified: the outward substance or es­sence is the visible signes signifying or ha­ving relation to those spirituall things signified. Now whatsoever in Gods wor­ship is conformed unto, as having rela­tion to these spirituall things signified (whether it be purity or holinesse of life, or humility, devotion, or whatsoever) must of necessity be cōfessed to be (in the acceptation of these that so use it) a part of Gods outward worship, which consists of outward and visible things, as actions, gestures and ceremonies, signifying, and having reference unto some invisible thing signified. True indeed, every thing used in the worship of God, is not I con­fesse of this nature, as our usuall apparrell, places of assembling, seats in those pla­ces, and the like, which therefore come within the termes of indifferency and de­cency, [Page 20] but to say and defend that any one thing of significant use in the divine service of God is either not of the essenc of his outward worship, or is indifferent and variable, is I dare say, a fault more then remarkeable: yet true it is, that he who makes such a part of Gods worship of this or that spirituall use and significa­tion, may verily vary and alter it. But as no mortall or created power can giue the spirituall gift or grace signified, and ther­fore may not devise the thing signifying: so if God haue approved and sanctified any action, gesture or ceremony of such holy significancie, none but he can alter the same, and therefore to hold that such a thing is or can possibly bee indifferent, or may in any case be conformed unto, is sin. But the Table gesture in the act of receiving the sacrament of the Lords bo­dy and bloud, is of divine signification, assuring us that as verily as we take and partake of those visible signes, so verily in that very action we by faith take and par­take of the very body and bloud of Christ signified and represented, yea true­ly exhibited in and by them. And this gesture onely was hallowed by the Lord in the institution of the Supper, in the acti­on of all his Apostles, who were the types of all communicants to the end of the world, to that very end and purpose: therefore none but Christ may alter it, who was authour of it, and to hold that [Page 21] it is variable (whatsoever sence and rea­son babble for it) is a fearefull sin.

As the inward substance of the sacra­ment, and the outward signes elementall or ceremoniall, having relation thereun­to, even the whole sacramentall action is holy and heavenly (which nothing can possibly be, but that which is of divine institution) so let thy care in partaking thereof bee faithfull and zealous accor­ding to knowledge and godlinesse. Look not so to the inward substance as thou neglectest the outward signes and ceremonies, as if divine reverence belon­ged not to them, being Gods divine in­struments or holy mysteries, and so might be varied according to the will & plea­sure, or determination of man. Neither yet let it suffice, that thou commest with a right gesture, unlesse thou come with a right heart also, lest in stead of receiving a blessing, thy heart be hardned, and thou goe away with a curse: for even as not to use Gods ordinances with divine reve­rence, is the mother of Apostasie and A­theisme, so to use mans ordinances with divine or holy reverence in Gods divine service (as every thing of divine significa­tion ought) is the father of superstition and heresie: to conforme therfore to a ce­remony of divine signification, not being established by God, must needs be wic­ked and sinfull.

As no person may meddle with the ad­ministration [Page 22] of a sacrament, but such as are called by God in the word thereunto; so may not they who are truely called of God, presse to any thing therein, but what the Lord hath in his word required or commanded. For howsoever it is God onely that giues the spirituall grace, or heavenly things signified, so yet he is plea­sed to use the ministery of man in the dis­pensation thereof by those meanes or in­struments which himselfe hath appoyn­ted; and as wee cannot haue the blessing but from him, nor from him by any o­ther meanes then those which himselfe hath appoynted: so to receiue the signes at the hands of such as he hath not sent or called, or to conforme to, or approue of any ceremonies of significancie in the worship of God (though it bee at the hāds or by the advise of such as are truly called of God) which himselfe hath not ordained, is to be convocated or gathered together against the Lord, as Corah, (though not every one in the same de­gree) for as the best ministers in the world can exhibite and giue no more but the outward and visible signes (and yet even in such their exhibition the inward and invisible thing and grace signified is given by God through Christ by the ef­fectuall working of the holy Ghost) so to professe that either they haue power to giue more then the signe, or haue warrant to devise any signe to represent or exhi­bit, [Page 23] or to receiue grace by, is meere and high presumption against the Lord▪ Con­formity therefore for the approbation thereof, must needs be abhominable, upon what tearmes, or in what case soever it bee.

Let vs content our selues with the holy Counsel and determination of God concerning the right administration of this sacrament, euen whatsoeuer is of mi­nisteriall elementall or ceremoniall vse therein, concerning all which the instituti­on is without all exception, and seing it was to be the verie patterne and president to all Churches for euer (as Christ his precept Doe this vndeniable includes) let vs neuer conforme to any thing of the na­ture of any of these therein, vnles wee haue from the patterne or from some other part of the word, Christs warrant so to doe. And howsoeuer wee shall hereby procure great dammage to our selues, yet seing nothing that is in the flesh (or is not of Gods own ordaining and appointment can possibly please God, let vs remember it is farre lesse danger to offend those, that for not conforming to their Canons can but depriue vs of our goods and comfor­table conditions, exposing vs to open dis­grace and contempt, or at worst can but take a way our liues, then to offend him that can do all this, & then cast our bodies and souls into hell. Let no mā therefore by conformity to kneeling intimate disabi­lity [Page 24] in the institutor, or insufficiencie in the institution: for either is a blasphemous sin.

He that is sole author of the sacrament, is sole author of all the ceremonies and significant signs therein, either concerning minister or people: for he that is the sole author of the blessing must needs be sole author of the means and instrument wher­by he wil giue it: therefor seing the Lord onely giues the spiritual blessing signified, represented, and verily exhibited by the gestures and ceremonies therein, and his word neither by precept nor example giues any warrant for any other gesture in the act of receaving then that of the In­stitution, (which on all sides is graunted to be a table gesture) how dare wee by conformitie varie from Christs owne prac­tise without Christs owne warrant.

It is said and that truly (but how fitly and wisely let others iudge) that God is the author of kneeling euen in his divine worship, therefore we ought to conform vnto it in the act of receiving. I answere that God is the author of images euen in his diuine worship as the Arke and Cheru­bims, yea differing from the first institution as the brasen serpent, therefore wee may conforme to the calues at Dan and Bethell which are but images and consecrated onely to his worship and diuine service, but either let the Lord be God in the or­der of the outward ceremonies as well as [Page 25] in the inward substance of his worship, or if you will conforme to Ball in the gesture or in the order, follow him euen in all, for God is the God of the order, as well as the God of the substance of his worship (Inward or outward) let him be therfore either all in all, or els not God at all.

By the word of God and by it onely the minister knowes what to deliuer and what not, how to deliuer and how not, to whom to deliuer and to whom not; the guests also or communicants doe thereby vnderstand, at whose hands to receaue and at whose not, what to receue and what not, and with what gesture to receaue, and what gesture not to conforme vnto in the act of receiving: for the word of God is the life or soule (as I may say) of the sacrament, and that not onely in ge­nerall, but even of euery particular, of absolute necessity required therein (as a gesture is) so that whatsoeuer is ordained to be of holy vse therein (as the gesture in the act of receauing is) if it receaue no life or quickning warrant from the word of God, it is absolutely dead, or vncleane, and defiles, and therfore may not vpon a­ny terms be conformed vnto, as good and lawfull.

The word of institution sets forth first the precept of Christ, Doe this: secondly the promise of Christ, This is my body: Thirdly, the practise of the Apostles, ha­ving relation to the comandement or pre­cept [Page 26] in their obedience, and in their faith having reference to the word of promise, now this being the type of all the true ad­ministrations of this sacrament to the end of the world doth plainly and vndeniably teach this truth that what soeuer is of ab­solute necessity in the sacrament (as a ge­sture in the act of receauing is) must, both in minister and people haue relation to the precept of Christ that so it may be donne in obedience and also to the promise of Christ, that so it may be donne in faith or els it is absolutely sin? and then, though kneeling which in that act & manner as it is vrged hath neither precept nor promise of Christ would convert Turke and Pope too, yet I hope you wil confesse we ought not to conforme thereto;

Is kneeling in the act of receaving the sacrament of the altar, the gesture of the masse? let all that abhorre the grosse Idola­try of that, neuer conforme to the likenes of this (vnlesse they haue dispensation from the scripture so to doe) because in similitude though not in intention it holds proportion with, and hath Relation to the Coporall and Reall presence locally. Yea let all faithfull Christians holde themselues onely to the name and gesture and to what soeuer els in the institution and word of God is established, and was therein by our blessed Lord sanctified and ordained to be of perpetuall vse. unles him selfe in the word shall teach otherwise.

[Page 27] The sacraments (even whatsoever is sa­cramentall were ordained of God, not to giue any novelty or new thing by way of tran- or con-substantiatiō, or like humane devise, but having respect to our weak­nesse, to bee a helpe unto us in sealing up that righteousnesse which is by faith, e­ven to increase that assurance of faith, which we haue through the word in a greater measure and degree then is had by the ministery thereof (let every one labour to haue the feeling of this use) if then it be dangerous to add unto the do­ctrine of the word, being the hand wri­ting of the King, even his most gracious pardon for all our sins and offences, and his patent also for our liuelihood and hope of eternall life. Surely it cannot in any respect be lesse dangerous (seeing no­thing passes by the writing alone without the seale (I speake herein after the manner of men) to make (or conforme to) any innovation in the Kings seale, even in any thing which is of sacramentall instituti­on, being speciall and effectuall parts (in­strumentally) of our spirituall Evidences, or assurance which is by faith through the word. But if such cōformity be com­mitted against our knowledge. I leaue it to the iudgement of the godly learned, whether the wilfull persisting therein doe not (though not alter the outward essen­tiall forme, yet) diminish and lessen eve­ry time more and more the powerfull [Page 28] effect, and comfortable benefit of this blessed and most holy sacrament. For see­ing in the institution this ceremoniall signe hath relation to that spirituall sup­per and most heavenly food, or divine nourishment, it is most apparant to all that will not winke lest they should per­ceiue, that in the very manner of a table gesture, there is by intimation a grounded expectancie and good assurance of parta­king that holy and divine nourishment visibly represented unto us, a thing which in the matter the Lord saw to be needful for his blessed Apostles, and therefore purposely caused them to use this very manner to be a helpe herein unto them, and so to every communicant though ne­ver so learned and well instructed.

This sacrament is called a communion, sealing up unto us our holy communion with God in Christ, by the holy Ghost, and our fellowship with all the Saints & faithfull children of God. Can there bee (by any possible meanes) therefore any good discretion or decencie, humilitie or devotion, to leaue a Table gesture which inferres thus much, and in this sence is so often mentioned in the scripture, and conform to another, or the likenesse ther­of, which inferres and intimates commu­nion with Antichrist and his followers, or well-willers, as kneeling doth? Whereof therefore there is not onely no mention in the holy Scriptures, but continuall inti­mations [Page 29] both in this and in all things else of religious use to the contrary.

I confesse it is very true, that neither the visible signes representing, nor the ce­remoniall signes or gestures giving or re­ceiving, haue any naturall or inherent power, efficacie, or vertue to convey any manner or measure of spirituall grace to the receiver more then kneeling, or any o­ther gesture or signes whatsoever; but the Lord was pleased to select and make choyce of these before all other, and so it was his very will (which concludes nothing without consulting with his wise­dom and loue) to make these efficient (in­strumentally) hereunto. As therefore our Lords using the bread and wine in the in­stitution, and never approving of any o­ther, made them the onely visible signes, and no other by any meanes may in the act of giving or receiving, be conformed unto, so his very using a table gesture in the institution, and never giving warrant in the scripture for any other, is a direct commandement to use this, and a plaine prohibition to conforme to any other.

If a table and visible signes thereon, be necessary in the administration of the sa­crament, then the gesture of necessity both in giving and receiving, must haue refe­rence thereunto: if there bee a feast for the guests invited to that table to eate and drinke that provision which is prepa­red & set thereon, then a festivall gesture [Page 30] must needs be most seemly, as having re­lation to a feast (even as at weddings wedding garments) yea if it had been left to the wisedome and discretion of the Church, a table gesture by the naturall Law of Correlatiues must needs of all o­ther be most fit and decent. Indeed seeing the Papists haue altered the Table to an Altar, and the feast of God unto man, to a sacrifice by men unto God, they haue very wisely enioyned such a gesture, as may hold correspondency with, and hath a most fit relation to an Altar, and to a sacrifice thereon. Of all the gestures therefore in the world, the likenesse of theirs is most unlawfull for us to conform unto.

As the heavenly things signified, are never received, if the earthly signes or in­strumentall meanes be neglected: so if the ceremoniall signe or gesture, wherewith the holy elements are received, bee wit­tingly innovated, and against our know­ledge perverted from the order of the institution, such conformity hath no pro­mise of a blessing from God; continuance or custome therein must needs therefore harden the heart, which of all iudgements and curses in this world, is the most grie­vous.

Ieroboam and the Iewes never purpo­sed or intended in their calues or other abominations of Molech, Ashtaroh, Baal or the like, to alter the substance of Gods [Page 31] inward worshipe, no nor yet to varie from the maine end or intent of his outward worshippe, which was to knit the hart more and more vnto God, and therefore these or any other of their images were nor representations of any other Trinitie or person then is therein but onely in a dy­uers manner) of one and the same Ieho­vah, for considering the naturall disposi­tion and diuers education or customes of those seuerall nations with whom they were mixed and desirous to draw them to the true religion and service of God and salvation of their soules they inclined some thing to the ceremonies and inven­tions of these heathens in the actions and gestures of Gods outward worship, but were most carefull to haue the doctrine of the inward substance and spirituall sig­nifications concerning faith in the Mes­sias to come preserued sound, namely to loue the Lord with all their heart and with all their soule and to thinke no thing too deare for him, whole Ryuers of oyle, thowsands of Bullocks and Ramms, yea the first borne of their children, and there was neuer people killed no nor si­lenced or imprisoned for teaching this inward substance, though hee were a son of thunder, neuer so zealous and fervent therein, but onely for refusing conformi­tie to theire state, ceremonies, wherein yet many learned prophets, and reuerend Leuits, and graue preists protested there [Page 32] was nothing intended, but the very same decencie, humillitie, vnity, and stirring vp of the heart to deuotion, which the Lord aimed at & required, and diuers of them did vow vpon their saluation (I speake by way of supposition) that they having had experience of both ceremonies or formes of worship, haue found as much inward comfort and heavenly consolati­on, and haue been rapt up with as divine meditations in the ceremonies of Baal, and of the Calues, as in those at Ierusalem, and they yeeld a sufficient reason, which will giue a satisfaction to any honest and indifferent heart: for say they, it is true that these ceremonies & gestures in their originall among the heathens, were Ido­latrous, damnable, and divellish, for they used them to other gods, and not to the true God. Now we haue put it into the Magistrates head when he consulted for the setling of the state in peace, that the retaining of these being purged from their Idolatrous abuse, and the substance of the worship of the true God, being preserved sound, and ioyned with them, and the mysticall significations of Gods ordinances being transferred unto these; will be so farre off from confirming them in their old superstitions, as it will proue the onely meanes in all learned probabi­lity and wise experience to make them all absolute prosolites. But to this you say, that notwithstanding such pretences, their [Page 33] sin is most fearfull and damnable, because they had the law of God as well direct for every ceremony and gesture in the outward service of God, as either for the intent of the outward, or for the sub­stance of the inward worship: and God never left or referred any action, gesture, or ceremony of religious use, especially in his divine service to Moses, David, or Sa­lomon, but referred his Church still to the patterne which onely by the revealed word was made known unto them, and therefore though it be never so true that they intended to serue God in these things, and had very considerately▪ and painfully purged them (in a devised pur­gatory) from their black-Mootes hue; yet not being warranted by his word, they offered their service in them not unto God, but unto Divels. For the Lord is not therefore God unto men, because they suppose him so to be, or verily intend to esteeme of him thus or so, but because by his word, which is as true as his own ma­iesty, he hath manifested and made him­selfe known to be so; yea whatsoever do­ctrine concerning God in essence, nature, person, property, or attribute, is other then the word doth teach, is an Idoll of their owne heart, a vision of their owne braine, an imagination of their owne de­vising, yea though all the learning and wisedom in the world do never so well intend therby, or religiously esteem therof. [Page 34] Even so this gesture, or that ceremony in divine worship, is not therefore done un­to God, because in conformity thereto it is simply and seriously intended to doe it onely unto him; but if it be not warran­ted by the word, it is wicked and Divel­lish, what good intent soever be in it.

Hereto the better sort of these graue and reverend Rabbins reply and tell you, that though it be true, that the law is as di­rect for the ceremonie as for the sub­stance, and that the Church is as strictly tied to the direction and warrant of the word for every one of them as for the most fundamentall poynt in the doctrine of Iustification, or the substance or inward worship, and may not vary one iot there­from, no not in any thing whatsoever, without warrant thereof; yet seeing it is not in their choyce to use or not to use them, but a very great necessitie is layd upon them by the Magistrate and the Church, who for some secret causes, and State considerations, haue in a most so­lemne Convocation or Assembly, consi­derately by an vniversall consent deter­mined the lawfulnesse and fitnesse of the ceremonies of these golden Calues, and therefore haue decreed, that whoso­ever will not conforme thereunto, shall be (after Canonicall admonition) depri­ved, and no longer suffered to minister before the Lord. In this case of extremi­ [...]y therefore utrum horum? yea seeing the [Page 35] Magistrate professeth open detestation of all manner of Idolatry in these things, and the Church condemnes all Idolatrous or superstitious use of them, and they themselues understand the use of them in a sincere sence (which qualifies whatso­ever can be obiected against them.) Ther­fore rather then they will be contentious and breake (yea or disturbe) the quiet peace of the holy Church, and leaue their flockes and charges so deere unto them, unto woolvish or ambitious or carnall teachers, and so be deprived of their mi­nistery, as deere unto them as their liues, they are perswaded from these grounds, that in this case they may very warrant­ably undergoe conformity, doing it un­willingly, as the Lord in whose pressence they stand, beares them witnesse, and bea­ring it as a heavy burthen till it please the Lord to visit his Churches with his salvation, and to take from the shoulders thereof this heavy load, which even bends the backe, and at length will breake the necke thereof. For prevention whereof, they will teach and maintaine, preserue and defend the substance and foundation sound and sincere from error and corrup­tion: and therfore though the Magistrate and Church do grivously sin in cōman­ding, yet they in conformity unto them, are meere patients, and not agents, and therefore in so doing incline rather to martyrdome for God then rebellion a­gainst [Page 36] God. Hereunto you reioyne and tell them in louing (yea in most wise and learned termes, that if their case had been indeed as yours is, they had well sayd, and most sufficiently answered, and all the Vniversities in the whole world could ne­ver haue confuted them, but they having so direct lawes for all manner of ceremo­nies of religious use, and direct prohibi­tions against any other, though an Angel from heaven should ioyne with the Ma­gistrate, they ought rather to haue follo­wed that holy, remarkeable, and match­lesse president of their zealous fellow-Priests, and learned Levies, and other de­vout and iust persons, who had set their very hearts to seeke the Lord, and with them to haue left their suburbs and pos­sessions, their livings and free-holds, and so to haue gone to Iuda and Ierusalem to haue offered to the Lord God of their fa­thers, according to the warrant of the word, and so to haue strengthened the kingdom both with peace and prosperi­ty; whereas the varying from the war­rant of the word in the doctrine and pra­ctise of these ceremonies of religious use in the worship of God, hath the cleane contrary effect, and strongly, yea strangely weakens the kingdom, and Church by breeding diversity of opinions, schismes, divisions, oppositions, heart-burnings and grudges, with infinite other muddy per­turbations, according to the variety of [Page 37] humor (which men experienced in fish­ing can tell how to make use of, & there­fore are content to foresee and further:) therefore conformity in such a case, though never so unwillingly undergone, yea though with all reasonable and wise considerations tempered, and iudicious expositions, and honest intentioms quali­fied, is so farre off from looking after, or inclining unto martyrdom, as it opens the very widest gate to mutinie and rebellion both against God and man. If then wee haue as direct warrant for the lawfulnesse of a table gesture, as ever the Iewes had for their worship at Ierusalem, and that the word of the Gospell bee as sure and certaine being spoken by Christ and his blessed Spirit, as that under the Law (which it cannot be, unlesse it giue as cer­taine and sound directions for the cere­monies under the Gospell, as that by Moses did for the ceremonies under the Law: For if it bee an unsure word in the ceremonie, how can we be sure, it is sure in the substance?) then (I say) to erre from the practise of Christ in the institu­tion, without a direct precept or warrant from the sure word of God, though you haue the same holy intent in such ge­stures, and the like reverend respect to such ceremonies as you haue to Gods own ordinances, yet conformity thereto, even in them that do it ignorantly, is sin­full, but in those that doe it wilfully a­gainst [Page 38] their knowledge, it is dangerous to the State and Church, and breeds carnall, worldly, yea divellish dispositions and practises in such hearts when time and opportunity shall call for the effectes thereof.

Will any man be content that his liuely Image shall in any part thereof bee defa­ced? The whole action of this sacrament both in signes and ceremonies, and not some parcels thereof without the rest, is the most liuely Image and representation of the most precious body and bloud of our Lord Iesus, as God the Father hath ordained and appoynted to exhibit and giue it to be the spirituall nourishment of our soules (even meat and drinke in­deed) unto eternall life. Suppose the ge­sture be but the meanest part of this I­mage of Christ, yet if without his warrant it be altered from the first institution (the very patterne for the pourtraying of all others afterwards) is there not iust cause of offence? And dare any, by conformity to any alteration therein, professe & vow that though it doe directly differ in this and that, yet if we thinke so, then it is his very true Image, though something bee superfluous, or out of the first order? Is not every errour (though not in the same degree) opposite to truth, and every de­fect contrary to perfection?

As there is difference betwixt the sub­stance of the sacrament (Christ Iesus our [Page 39] Lord) and the fruits and benefits of the sacrament (our holinesse, sanctification, and redemption) so I confesse there is difference betwixt the elementall signes (bread and wine) and the ceremoniall signes (the actions and gestures) but as the substance, and the benefits or vertues are inseparable (for where the one is in truth, the other is also in power, and that not in hypocrisie, though perhaps in mar­vellous great weaknesse) so the signes ex­hibiting or giving the substance, or in which the substance is given or exhibi­ted, and the signe in the act of receiving or partaking the substance, or by and with which the substance is taken and recei­ved, may not be parted, changed, nor dis­placed, least by degrees the sacrament it selfe be perverted: for he that instituted one, instituted all, even whatsoever is sacramentall: and a gesture in the act of receiving is as essentially necessary, as the visible signes in giving or delivering, I meane, there is as absolute necessity of that as of these. Now therefore, if you can shew vs the like divine warrant for kneeling, or any other gesture in the act of receiving, as all the Christian world sees there is for a table gesture, even by our Saviours owne practise, and most holy and matchlesse example in the be­haviour of all his Apostles, we will most willingly and readily conforme unto you therein: but if heaven and earth (true [Page 40] Churches, nor false or counterfet Chur­ches) cannot possibly produce such war­rant, conformity thereunto is not onely a most heynous sin in all that command it, but a fearefull transgression in all that wittingly, though unwillingly yeeld un­to it.

The gesture (as it is commanded and used in Gods service) in the act of recei­ving, is either holy or unholy (though in civill actions it may be indifferent) and all holinesse comes from the Lord (for the Lords using or commanding any thing, though it were never so vile and uncleane before, makes it holy, and his not using or commanding any thing, makes it in his worship and service ab­hominable and unholy, what reverend o­pinion soever men, yea good men, haue thereof.) Either then you must proue that kneeling as it is urged in this act of receiving, comes from God, and was used or commanded by him, or else it is unholy (though all the holy men in the world say to the contrary) and then conformi­ty thereto is unholy and sinfull.

Not onely the outward signes and vi­sible substance or elements, but the very outward forme, and visible order also of the sacrament, even a table gesture, was sanctified by Christ, and being never re­pealed, nor any other by divine warrant established (the sacrament being perpe­tuall, and a gesture in the act of receiving [Page 41] therein essentially necessary) must needs be of divine institution (for it was once divine, a face of brasse cannot deny it) un­lesse therefore you can proue it by divine warrant repealed, or some other com­manded, it is perpetually to be observed, yea no other in any case, or upon any condition to be conformed unto.

The Church may not (though civill authority for some urgent or weightie occasions neerely and deeply concerning the welfare of the whole State, do ap­proue thereof) appoynt Beefe or Lambe, Bacon or Veale to be used in stead of bread in the act of receiving the Sacra­ment, nor Beare, Ale, Milke, or Water in stead of Wine (the fruit of the vine) no though wee hold and teach the doctrine of the invisible things signified never so soundly and zealously, and free all the poynts thereof from Popish Apostasie, or other humane absurdity. And may any pervert the order of delivering or recei­ving these unchangeable signes without a command from God, as to deliver first the wine and then the bread (may Chri­stians in cases of extremity conforme to such a Canon?) or to vary frō the gesture of the institution either in forme or in or­der without a divine warrant? hath not the Lord alwayes reserved this honour of devising all the parts, whether actions, ge­stures, or ceremonies of his outward wor­ship to himselfe? And though hee haue [Page 42] given many high prerogatiues and very great preferments unto his deputies and vice gerents, yet hee never imparted this to any creature, but was alwayes very iea­lous of it, as the very top of his suprema­cie: yea doe they not by a direct conse­quence destroy or deny this essentiall pro­perty or attribute of God, who hold and teach that the Magist [...]ate and Church may devise the visible parts, or actions and gestures of Gods outward worship, even those that are of absolute necessity therein (as a gesture in the act of receiving is?) is not this the very proper and pecu­liar obiect of his burning and consuming iealousie? Let them be consumed and de­stroyed then that herein rise up against him. Conformity therefore in this case is the ready way to destruction.

It is obiected, that the whole action of the Sacrament is a th [...]nksgiving and knee­ling (being the fittest gesture for thankes­giving) doth best beseeme the whole action, and therefore also this particular act of receiving. The whole action can­not be said properly to be a thanksgiving though it may be safely acknowledged, that in the whole action, and every part thereof there is thankesgiving; but the speciall end of this Sacrament is to work in us a more liuely feeling of our union with God, the increase whereof he conferres in this Sacrament, and onely for the effecting thereof did ordaine it: and [Page 43] howsoever he would not haue his Disci­ples unthankfull in the very act of recei­ving so inestimable a blessing, yet in his wisedom (which is sufficient for our war­rant, and a plaine proofe that this obiecti­on is but a drugg of human wisedom) he consecrated a table gesture for them in the act of receiving, and not kneeling or any other gesture proper to thanksgiving. I confesse, to be unthankfull is to be un­faithfull: but as the proper time for pre­paration goes before, and according to the truth and measure thereof, so is the blessing▪ so the fittest time for thankes­giving comes after the act of receiving the benefit and blessing: and according to the truth and measure thereof, so is the true comfort and spirituall consolation. Let the practise of Christ stop the mouth of babbling [...]ence and iangling reason: and howsoever in respect of the soule these duties are so mixed, as they cannot be one without another, but are inseparably uni­ted, yet there is a distinct propriety of time peculiar to every one of them: the sensible manifestation whereof giues true denomination to the proper manner of their seasonable existence and visible sub­sisting. Howsoever therefore the soule in one and the same act and instant, can heare, see, receiue, taste, and be thankfull, yet cannot the body possibly in one and the same act and instant, performe and use proper and fit gestures to manifest and [Page 44] expresse the same: and if it could, yet the patterne of the institution proclaimes si­lence to all the wit and learning in the world, and therefore kneeling cannot bee the fittest gesture in the act of receiving, no though it should be granted that the whole action were a thankesgiving.

Nothing can possibly be conioyned or united further, or in any other manner or measure then the nature thereof will ad­mit. As therefore you most iustly and religiously refuse conformity to the reall presence either by transubstātiatiō or con­substantiation, because the nature of the signes cannot possibly admit it, and there is nothing but the bare opinions, and Canons or precepts of men to warrant it? euen so in the act of receaving no gesture in the world can possibly in the nature thereof hold proportion with, or haue re­lation vnto our spirituall coniunction with Christ and Communion and fellowship with the Saints, in the pertaking of this spirituall meat and drinke prepared and set on the holy table in this divine action, but onely a table gesture, and therfore wee also, (according to your example in the outward substance) do iustly refuse to conforme to any other gesture in the outward Ceremonie.

Reason must not be our guide in matters of Religion, or in ceremonies of Religious vse in the publicke worship of God, for take it at the verie best, without passion [Page 45] partialitie or preiudice, yea excellently quallified with learning, wisedom and ex­perience, yet is it starke blinde in these things and will verily misleade vs. In these controversies therefore concerning conformitie wee must to the law and the Testimonie, and whatsoeuer hath not warrant there from, by Gods owne doom hath no true light in it, or divine warrant for it, but black darknes abydes vpon it for euer. What Angellical transformation soeuer therefore you provide for your significant kneeling, you see from whence ir comes and whither it goes, and there­fore in that manner as it is vrged, we dare not vpon any terms or with any limitati­on conforme vnto it.

The coniunction in the sacrament is not sencible, but meerly misticall, spiri­tuall & invisible: yet as the signes, and al­so the ceremonies therein (not by nature or the ordinance and wise discretion or learned pollicie of man but by the sole in­stitution and will of Iesus Christ) haue re­lation to the things signified which are heavenly and spirituall, and not to any de­uised vnity, pretended humility, or mani­festation of our corporall subiection to the civil magistracie, (yea to brand them with such carnal relations or worldly sig­nifications is the verie high way to Apo­stacie) euen so these heavenly and spiri­tual things by the same law of institutiō, haue Relation to those signs onely which [Page 46] are set apart by Christ, and not to any o­ther; yea to holde that they either haue, or possibly can haue relation to any other signes either deuised by man; or not or­dained by God for this verie end, is the next way to heresie and Atheisme. For the things signified and the things signifiyng (either in the act of geving or in the act of receaving) are verely vnited by this mutuall relation or relatiue coniunction, which no mortall power can ordeine or alter, he that hath power to ordeine the relatiue▪ onely hath power to ordeine the correlatiue, I meane he that hath power to giue the spirituall things signified, onely hath power to ordein sings or ceremonies signifying or having relation therevnto, either in the act of giuing or receving. For mortall power therfore to ordaine any action or gesture of spiritual signification, is spirituall adultery, and most grosse ab­homination. Either proue then that the sign or Ceremonie you so eagerly presse vs vnto, is in this verie action ordained of God, and so hath a promise of a blessing from him, or els wee dare not conforme vnto it though for such [...]efu [...]all wee re­ceiue nothing but Curses from you.

As the elementall signs (bread and wine) receiue their heauenly vertue and spirituall power onely from Christ, and now differ from all other of the same kind being truly and verely changed into holy and diuine foode, not in their nature and [Page 47] substance (for then they could not be signs if they were changed into that which they signified) but in their vse and ser­vice which is spirituall (and such a change no other creature but by Christs own or­dinance can possibly admit or bee capa­ble of) euen so the ceremoniall signs or gestures in the act of giving or receiving these element [...]ll signs thus spiritually changed, do differ from all other signes or gestures whatsoeuer, & haue from Christs institution a heavenly or spirituall power conferd vpon them, which no other ge­sture can possibly be capable of though all the humane power in the world bestow all their craft and cunning vpon it. For this power is proper onely vnto Christ and not communicable to a creature, yea to intimate such a power (without direct warrant from the worde of God) is di­rectly to band themselues and to assem­ble together against the Lord and against his Christ. Either prooue then your con­formitie to be warranted by Christ, or els this banding disposition aff [...]ights vs from giving the least approbation there­vnto.

They that admit or would countenance any other coniunction, in, by, with, or vnder the elementall signs then a spirituall, must of necessity cōtend for such innova­tion in the ceremoniall signe in the act of receiuing, as may hold due proportion with that conceited coniunction of their [Page 48] owne Imagination. And hence it comes to passe that this carnall deuice in the ce­remonie is so eagerly pressed and readily conformed vnto, because not onely the ignorant, and the learned who are pro­fane and wicked, but euen the godly and the learned that are holy, iudge of the lawfullnes thereof by carnall sence and reason, and not by the rule of the word, yea I would be hartily glad to meet with one good and sincere argument which is not of this dissposition, yet I doe confesse I haue heard of many burnished with the glosse of humane wisdome and acca­demicall learning, which makes indeed the verie drosse of nature to stroute it selfe out because it glisters, and so looking bigg upon the matter seems to very many like the verie golden truth. But can the best quallified wisedom of the world savor the things that are of God? yea are not the things which him self taught and vsed or ordained for the spirituall vses of his Church (& therefore onely spiritually to be discerned) meere folishnes, yea verie enmitie vnto nature? and therefore if this ceremonie haue not a diuine warrant how dare wee conforme unto it;

So much in the sacrament of the Lords supper as euery one sees, so much he re­ceiues, and no more, they that see no­thing but with bodily eies, or perceiue no further then naturall sence and wise or learned Iudgment giues vnderstanding. [Page 49] Receaue no more but earthly things, euen the elementall signe, & not any thing that is heauenly or spirituall, to make them the more holy and vertuous, and any gesture or ceremonie whatsoeuer, and whence so­euer it comes, is comely and decent or good enough for such a peece of service, but all those that see with spirituall eies, yea they onely receaue spirituall things, and they dare not conforme to any gesture or ceremonie, but that which is of a spiri­tuall or holy use, and such none can be, but those gestures and ceremonies onely, which are ordained by our holy God. In all and euery one of which (being faith­fully vsed) as there is certeinly and in­fallibly a blessing to be obtaind, so what­soeuer of religious vse is known not to be ordained by God, but onely by man, it is at least vtterly voide of all spirituall bles­sing, if not filled with contrary effects, and therefore not in any respect to be con­formed vnto. But such is this ceremony and therefore vnlawfull.

They that conforme to a right gesture or ceremonie in the sacrament, and want the inward eye, mouth, and hand of the soule, receiue onely the elements with Iu­das, & not the spirituall things signified by which vnworthines, they eate and drinke their owne damnation, because they dis­cern not the Lords body though they tru­ly discerne & vse the Lords gesture, & wil not by any means conforme to any other [Page 50] for they trample vnder foote the blood of Christ, as an unholy thing, not that they esteem it so in their minde (for this tram­pling is inward or spirituall) but where faith is wanting there is unworthy par­taking, and faith is as necessary in the acti­on, or gesture of taking, as in the act it selfe: for this whole action of the sacra­ment (and not some speciall or principall parts therin) is the evidence or seal of our assurance of partaking the divine myste­ries or holy things signified; even of our true and spirituall cōmunion with Christ. To conforme then to a wrong gesture ha­ving no promise of any blessing, cannot be an action of faith, aud therefore sin.

Eating and Drinking are sacramentall phrases, applying that to the soule which is proper to the body, but doe necessarily imply, that there must of absolute neces­sity be a spirituall eating and drinking in the very act of the corporall eating, or els no benefit or spirituall blessing can pos­sibly be sealed up by that action, which necessarily inferres that such a gesture is onely lawfull in this action, as in the na­ture thereof holds proportion with ea­ting and drinking, and hath relation there­unto, which onely a table gesture doth, and therefore was selected and chosen by Christ the Lord of the sacrament, and sanctified in the institution, and so not onely by his using preferred before all o­ther, but no other being commanded in [Page 51] the word, it is thereby made onely usefull in the act of receiving, and no other to be conformed unto.

If a corporall or visible and locall con­iunction (which yet cannot profit the soule) or any other learned device of the spiritualtie were sufficient to bee concei­ted, or with strong imagination to be be­leeved, then indeed any gesture or cere­mony of carnall devising were indifferent or good enough, and might safely be con­formed unto, but faith being invisible, lookes (according to the nature thereof) not to reason and sence, wisedom and discretion, or other like humane conside­rations, but to the things that are invisi­ble, and therefore in all the actions and ceremonies of Gods worship, dare onely conforme to such as by his appointment who is invisible, haue an inseparable rela­tion (by his divine institution) to the in­visible things signified or represented, yea and verily exhibited in them, and dare not conform to any other, though by the learned Cleargie the same relation be ap­pointed thereunto.

Reason and Sence even in Nicodemus cry mainly out, How can this be? It is im­possible. And in others, Can this man giue us his flesh? This is a hard saying, who can choose but be offended at it? So also in Naaman, Why should not the rivers of Damascus, being used with the like good intention and purpose, be as full of vertue [Page 52] to wash away sin or leprosie, as that of Iorden, it is but an idle conceit of guiddy heads that makes this difference, yea what good argument can any such finde out, that is able to assure their consciences, they do well in suffering for refusing con­formity herein? Even so concerning this blessed sacrament, some cry out, How can a peece of bread, or a suppe of wine nou­rish my soule, or increase my faith, or pa­tience, humility and contentment. O­thers (which is a branch springing from the same root) with open mouth exclaim, Why should not all gestures in the act of receiving be alike, or any gesture in the worship of God, (though deuised by man) be indifferent? What reason can bee given that one should be better then a­nother? and therefore why should not kneeling be as good as the table-gesture? Here wisedom, learning, discretion, reason, and experience, in a temperate and graue modesty, lay hand upon their mouthes, and for peace sake, in this case of extre­mity, by silence doe subscribe; but faith knowes full well (as a thing never deni­ed, unlesse by carnall and worldly minded persons) that every thing is therefore onely good, and better then all other, because God hath commanded it, and that nothing can possibly be of good or holy use in the holy worship of our most holy God, but that onely which himselfe hath commanded, instituted or ordained, and [Page 53] therefore that whatsoever (of religious use in his service) is not in the word di­rectly commanded, is by direct conse­quence by the same word forbidden: my reason is, because every action of Gods worship is either performed in obedience or disobedience: if it be in disobedience, though in a case of extremity and danger, or in case of commodity and advantage, is it not (if performed against our know­ledge) direct rebellion, as in Saul? And you cannot for shame say, that your conformity is obedience, unlesse a com­mandement from God go before. For if our holy intentions and good considerati­ons and purposes, or zealous devotions, could make our devised gestures and acti­ons in Gods service, works of obedience; which of all the Kings of Iuda had not iust cause to punish and kill the Prophets for reproving them for their inventions, which had as many good intentions as a­ny in these dayes can haue? But the old rule holds, Whatsoever is not done in faith (especially in actions, gestures, and cere­monies of religious use) is sinne. If then you bring faith to make triall of the law­fulnesse of these things in question, it will not hearken what Canons this Convoca­tion made, nor regard what that Councell decreed, or what such a State comman­ded, or such reformed Churches practi­sed, or those reverent preachers & godly people conforme unto: but what God [Page 54] commands, or what saith the Lord in his word, and in this particular controversie, faith retires to the institution, wherein is set downe upon divine record what the Apostles received of the Lord concerning the gesture for their direction in laying the foundation for the ceremony in the act of receiving the Sacrament in any Church whatsoever: yea faith dare not conforme to any thing of divine use in Gods publicke worshippe, with­out Gods direct warrant in the word, though all the wise and learned men in the world do never so highly commend and extoll it. So that if it be not done in obedience, it is not done in faith: and then you will confesse it is sinne, and then you know we may not conforme unto it, though we might prevent thereby never so great and fearefull mischiefes, and pro­cure never so many benefits & blessings: & it cannot be done in obedience of faith unlesse a commandement goe before (for looke whom you obey, his servants you are:) that therefore cannot be Gods di­vine service, which God doth not by his divine word command: or that cannot be an action of faith which is not com­manded by the word? and every action of religious use, which is not of faith is expressely forbidden. Try your selues therfore whether in conforming to knee­ling in the act of receiving the Lords holy Supper, you stand in the faith or no: [Page 55] if you say you looke to God, and haue powred out your soules before him, as your consciences, and many other can beare you witnesse, and you dare ap­peale to him how deere your ministery is unto you, and how loath you are to leaue your flockes to a company of roa­ring boyes, or raging beasts, &c. I an­swer, if you looke to God, then you must look to him in his word: (for else what­soever you intend, he doth not intend to be God unto you) if you haue not his warrant therein, you do not looke to the true God (no more then the Barbarian or Turke doth) but do make a very Idoll of him; I meane, our God doth not blesse or approue of any thing of religious use in his worship, as good and lawfull to bee conformed unto, but onely those things which himselfe requires in his word, and he that will accept of any thing which is not commanded in the word, is an Idoll, and not the true God: for all things con­cerning him or his worship, are onely made known to his Church by the scrip­tures, and the Churches never erre in these things, but when they want the commandement or warrant of the word, the defect whereof all the learning, devo­tion, wisedom, authority, and zeale of the whole world cannot supply. I confesse you make goodly shewes for excusing your conformity, but what haue you sayd, or what can you pretēd, which Iero­boam [Page 56] would not haue accepted at the hands of those Priests who left their pla­ces and charges, because they would not conform to the ceremonies of the calues? And if it be lawfull in you, why not in them? I confesse that which you obiect, that their conformity overthrew the very substance of Gods worship, but not that (you will not say) which was in­ward, but that only which was outward, and which is required in the second commandement: for the doctrine of the inward substance was (in the intention of that provision) preserued sound, but the forme of Gods outward worship was mainly and diversly I confesse perverted; and I also acknowledge, that your con­formity is nothing so grosse and abhomi­nable as theirs, yet this I dare say and te­stifie, that it is of the same nature, and that it corrupts and perverts this part of Gods worship in the act of receiving the body and bloud of Christ: so that though they differ, and differ very greatly, yet it is onely in the Species, and not in the Ge­nus. Without further contention there­fore let us bring it to the true rule. Whence doth your conformitie come? It is a matter concerning Gods outward worship and divine service, and so apper­taining to the second commandement. What must bee the cause of this: for if the cause be good, the effect is good: faith is the cause of all true obedience, and [Page 57] that obedience or conformity which is not an effect of faith, cannot by all the trickes and devises in the world, ever be made good (for where the cause is, there is the effect, and where the effect is, there is the cause, the effect can never bee in truth, whatsoever is conceited or preten­ded, where the cause is not.) If therefore kneeling as it is urged, bee an effect of faith, then haue you a precept & a promise for it is in the word, upon which your faith is grounded, and so your obedience and conformity is holy: but if it bee not in this very kinde required therein, it cannot possibly be an effect of faith: and therefore set the best face you can upon it, it is but an Idoll of mans invention, and therefore conformitie thereto upon what pretence, or in what case of extremity so­ever, is unlawfull and wicked.

It is confessed and professed publikly by some of you that the magistrate sins greevously in requiring this conformity. but yet you do well in yeelding thervnto rather then to suffer such a world of in­cōveniences, which you wisely & carfully foresee wil otherwise fall vpon Church & Cōmonweale. Cōpare your case with for­mer times, Dauid sinned grevously, though not presūptuously, as I think some of you do not, in bringing the arke from Gibeah, in a new Carte, this Arke or out­ward worke (the glory of Israell) in this iorney was so dangerously shaken by [Page 58] the oxen (at the threshing floore of Ornan as if Vzza had not put to his hand it was like to haue bin broken all to peeces, did not Vzza cōmendably therfore in putting forth his hand to preuent such a mischeif; is not this your very argument? many in­separable euils cleaue to this cōsequence, he was not stricken for touching the ark, for that the Leuits might do, but onely for the manner and order of touching it, being in a cart which was not warranted by God, and I tell you the best and most learned men in the whole world are but as oxen, and put the Arke of Gods word into the most temperate Cart of their newest and best reformed Invention, they will grieuouusly shake the verie substance of it?

Seing then the sacraments and whatso­euer is sacramentall (as a gesture in the act of receaving is) are ordeined not by man but by God, not for any worldly, carnall or civill respects as to testifie our obedi­ence to the magistrate which yet I con­fesse must most cheerfully be manifested, but meerly and properly for spirituall vses, euen to nourish our soules by sealing vp unto our hearts the assurance and cer­teintie of the couenant of grace in the free pardon of all our sins through the sole merit of the most pretious blood of our Lord Iesus Christ, most liuely re­presented, and truly or effectually exhibi­ted to every faithfull beleeuer herein? let [Page 59] vs hold fast the right order and forme of administration thereof in all the signs elementall or ceremoniall, euen in all the actions, gestures, or ceremonies, which by Christ himself in the first administration being vsed, and neuer after repealed not any other by his warrant established come within the compasse of diuine institution? Ieast wittingly, though wee pretend vn­willingly conforming to the alteration of the signe (though but ceremoniall) wee depriue our selues of that which stands in relation therevnto (which is substanti­all).

The sacraments with all the essentiall properties therein, together with the scep­ter of the word truely administred, are the vndoubted markes or proper Cogni­zances of the Churches communion both with Christ the head, & with all the saints making one entire misticall body; and by these they may be known? where these are, is a true Church whosoeuer say to the contrary. Let vs therfore preserue not some fundamentall partes onely but all things of essential vse herein, uncorrupted and vndefiled, euen pure and vnspotted, and therfore neuer conform to wordly ru­diments, carnall innovation, & human in­vention in any part of Gods worship lest we decline from our first loue, wherein we vowed and professed to haue a sincere respect not to some principall, but to all the parts of Gods worship, euen to all his [Page 60] commandements, and so shall wee rteaine the infallible markes of the true Churches of Christ vpon vs, but if wee forsake the gesture or ceremonie of the purest Church that euer was wherein the heavenliest or­der, & diuinest decency that euer was vp­on the earth was by our Lord and Saui­ours owne presence and practise in the in­stitution, sanctified and proposed for all succeeding Churches to follow for euer (as this neuer being repealed, nor any o­ther approued by the scriptures doth plainly testifie) do we not bespot and ob­scure this marke of our visibilitie, especi­ally by conforming to the ceremonie (or the likenes thereof) of the falsest, most perfidious, bloodiest and most Apostate Church that euer was, or can be? is not e­uery thing which is of religious vse in Gods publicke worship being without warant frō the word erronious? and doth not error in any one part, though but in the ceremonie, prooue a direct defect in the whole sacrament, being an entire and an inseperable action? if therefore we wit­tingly subscribe to the lawfullnes of that which we know wee are defectiue in, we haue no promise of God for his blessing vpon vs in our so doing, yea the very ho­ping of mercie in such a case (I meane where there is no ground for it in the word but onely in our owne intentions) is a main cause of Apostacie Atheisme and like abominable presumptions.

[Page 61] Rytes and signes of religious vse in the publike worship of God, which are not ordained by him to be seales (for as all the parts of the seale make but one seale, so euery part not being deuided may truly be faid to be the seale) of his cove­nant and instruments of his grace, are not the true marks of the true Church, though the true Church vse them to that very in­tent, and indowe them with the verie same properties and intentions: for none can ordain a sign in Gods worship, (whe­there actions, gestures, or any kinde of ceremonie of holy or religious significati­on, which indeed are peculiar marks of Cognisances) but he onely that is able to giue that spirituall grace or heavenly & invisible blessing which is represented therein, or signified thereby. Seing then the holy gesture in the act of receauing the most pretious body and blood of our Lord Iesus sacramentally, is on all sides confessed to be significant (and a part of the individuall seale, it cannot be denied, that none (of what condition of quallitie soeuer) may ordaine it, but hee onely who is able to giue the thing signified or receaved thereby. If then kneeling in this very kinde, manner, & order as it is vrged, be not ordained by the Lord and yet haue a spirituall signification (as all men agree) though all the wisdom of the world labor to grace it with all the complements, than art, wit and learning, or authority can [Page 62] possibly conferre vpon it, wee may not conforme vnto it, neither is it a marke or seale of the true Church but a blot and staine thereof, for the precept and pro­mise of Christ haue no relation therevn­to, but onely to those gestuers and other ceremonies in his worship which himselfe hath ordained, and therefore no other may be with safety of conscience confor­med vnto.

Nothing, of religious vse but what is of divine institution, can be holy, and all such are holy to the beleeuer though wicked persons administer them, or be pertakers of them, but if God haue not ordained it to be of religious vse, in that very manner and order of his worship, it is profane to the beleeuing receiuer, though the holiest men in the world administer it, and ap­prooue thereof, for therefore onely is any thing in divine service Gods instrument, because he hath ordained it so to be, whe­ther it be a ceremony of p [...]aier or of praise, of receiving a blessing or shewing thank­fulnes for the same, whether it be of hu­miliation or of ioyfulnes, or whatsoeuer is aimed at therein, there is no blessing to be obtained where none is promised, for if God had appointed the forme of the altar of Damascus, it had beene as good and holy as that at Ierusalem, they were both altars and the same sacrifices to the same God offered thereon, yet differing in the very forme, made the whole worship [Page 63] abominable: therefore those who dare so confidently affirm that God will blesse our conformity to ceremoniall signs being some in matter, some in manner of mans meere deuising, is directly with the gros­sest idolators to adiure the holy ghost to sanctify or make of holy vse our, owne carnall deuises, because wee aime at no­thing but deuotion therein, is not this to goe a whoring after our owne Inventi­ons?

The end of all Gods ordinances is to v­nite vs to himselfe, not carnally, locally ot naturally, but spiritually, mystically, sa­cramentally or holily, after the manner of contracts or covenants. What beleeving heart then dare conform to any essentiall Ryte in this holy sacrament (a most spe­ciall and effectuall instrument of increasing our assurance of this our spirituall vnion with God through Christ) which is not commanded or warranted by the scrip­tures? may mortall men, yea or Angels of heaven ordain any thing to be done in re­membrance of Christ (and without a ge­sture in the act of receiving, this whole action of his remembrance vanisheth) or to put vs in mind of what he hath done for vs, or to vnite and knit vs more firmely vnto him, doth not the opening of this gap in the gesture, approue of, and (not whisperingly) recall (alwaies provided that a Canon wash and wype away their superstition and Idolatry) all those fleshly [Page 64] and carnall abhominations, which our forefathers and Churches, both Princes and people, haue cast out as the notori­ous workes of that infamous Beast? Is conformity then to this humane devices in the gesture, the very best way you can devise to preserue the Churches from ut­ter ruine? Are carnall inventions, I say, in this cleare light of the Gospell, the very best course to preserue holy Assemblies and Ecclesiasticall Ministery? will God else quite forget to be gracious? Doth the moisture hereof onely preserue his hand (of helpe and power) from withring and his arme of protection from being shortened, do you verely beleeve indeed, that as the case doth stand, conformity to the liknes of Idolatrous & vncleane ce­remonies will distinguish vs from Ido­latrous & vnclean persons, and are your consciences perswaded that this plaine & apparant difference, and direct and wil­ful dissenting from Christ and his Apostles in the ceremonie of the acte in receaving (so long as we holde the doctrine of the inward substance sounde; and free it in teaching from fundamentall corruption) hauing no warrant from scripture but on­ly from sence, and so conforming to a gesture which hath beene allwaies not in some but in all true Churches of ill re­porte will this course I say giue sound te­stimonie of our vnion with Christ as our head, and with all reformed Churches as [Page 65] fellow members? haue you warrant from the words of eternall life for this perswa­sion, or is it but a conceite of your owne imagination arysing from an honest affec­tion to continue your ministery and to do good to your people? I beseech you con­sider what is the true obiect of your faith in this choice which you haue so conside­ra [...]ly made? for if faith doe not guide you heerein you haue done an abominable thing, and to ground faith on any thing but onely the worde of God, is at best erronius, but wittingly persisted in, is Ido­latrous, wil vtrum horum or in a case of su­perior reason satisfie in this case, and testifie for you that you are not gone from the truth in this conformity, because you once were for it? search the scriptures you were best, and if you finde no good warrant there, repent and returne, for els you cannot rest here, but do the best you can you shall decline more and more. Re­member Demas.

There haue been indeed signes or sa­craments, and ceremonies of religious use in the publicke worship of God, which were variable and not perpetuall, but differed from the first institution, and came in and went out as the times and occasions of the Church required, as the rocke was called Christ, the sea Baptisme, the brazen serpent was a figure also of him, and divers other, as Manna and the Rocke, but was it ever heard (unlesse in [Page 66] the mouthes of false teachers) that the Churches ought to conforme to any sa­craments, either ordinary or extraordina­ry, or to any such significant Rite or cere­mony as the questioned gesture is, which are not expressely grounded on the word of God? but as it ever was no great or strange thing that the Ministers of the Divell should transforme themselues, and by their teaching many fundamentall truthes, and by many pleasing passages of their life, deceiue the world; yea and not­withstanding their abhominable workes, and most damnable hypocrisie, yet be re­puted and taken for the Ministers of Righ­teousnesse (being growne so absolute in the trade of Deceitfulnesse:) even so let it not seem any wonder that men of your parts and gifts having changed your mindes, do labour to transform the tra­ditions of men, and ceremonies or rudi­ments of the world into the very likenesse of the ordinances of Jesus Christ: for whosoever liues shall see greater things then these breake forth in you. But as nothing in the worship of God can possi­bly profit, unlesse it be mixed with true faith, so it is utterly impossible that iusti­fying faith should upon any tearmes, or in any respect bee mixed with any thing in the service or worship of God, which is not grounded on the word of God; if then your contentious gesture be not in that very manner and order as it is urged, [Page 67] warranted by the word of God, it is not, neither possibly can bee of faith, and therefore may not for prevention of the greatest mischiefe in the world, bee con­formed unto: for we may not do the least evill, though the greatest good that could be wished, would come to the Church thereby.

Some please themselues with a con­ceited evasion from the phrase of Supper, earnestly contending that we are no more tied to Christs gesture, then to Christs supper, which I willingly grant to be very true, even that we are bound to both a­like; but yet let them also be pleased to understand, that the purpose of the Holy Ghost is not by this sacramentall phrase to set forth the fittest time (in the peace­able condition of the Church) for the administration of this Sacrament, which being to succeed and come in the roome of the passover, was (as I may safely say) by a casuall necessity inforced to attend the evening (or Supper) passover, but to expresse for ever to all the Churches of Christ, that this sacrament is the solemne & great feast of the Lord IEHOVAH, wherein he keepes open house, and sets forth his rich loue, exceeding bounty, and admirable greatnesse, yea immeasurable goodnesse, by the surpassing excellency of his all-sufficient provision, and by the hearty welcome, loving countenance, kinde and familiar entertainment of his [Page 68] beloved guests, who are invited to his owne table, not as strangers, or by way of curtesie, or to shew his magnificence and bounty, but as his deerest and most respe­cted friends, to whom onely he admits this particular and speciall familiarity; must not therefore of necessity (I speake but by the way) their gesture in this acti­on hold correspondencie with, and haue relation unto a feast, and to a table, and to beloved friends, of whose hearty wel­come this whole action (whereof the gesture is a part) is a most certaine assu­rance. Yet the word Supper is not put in at random, or accedentally, but purposely and for speciall instruction, to teach the Church for ever, that as usually their greatest and most solemne sumptuous feasts, wherein they desired to expresse and manifest the superabundance of their loue, and entire good will, were not at dinners but at suppers: so this great feast or supper of the Lord doth affoord to e­very worthy partaker a most plentifull and abundant increase of all those graces and heavenly comforts, which are for­merly or elsewhere obtained by any other of Gods ordinances whatsoever: and that there is no where the like provision to be sound againe (for even aske the father what you can, here it is to be had) he that neglects this, must never looke for the like againe any where else. Now I be­seech you (I meane those that stand so [Page 69] much upon sence and reason) consider whether it be not very high, yea intolle­rable presumption for any invitant to thinke any thing wanting in this princely feast of this King of eternall glory, and so to take upon him either to ad matter of substance, or ornamēt, or order; & having seen the carriage and gesture of the kings owne person, and of all his most honou­rable guests, yet in a conceit of his owne wisedom, learning, and experience (having perhaps been a farre traveller) undertakes to set downe a more seemly and decent ceremony for the gesture or behaviour of the guests, then then the Lord himselfe by his owne presence approved and ap­pointed: dare wee conforme to the pra­ctise of such a device as lawful, & good, especially being very like the behauiour of the most mortall and deadly enemy that the King hath? Your conformitie therefore may bee farre fetcht and deere bought, but yet not good for Lord nor Lady, nor any Invitant, at this heavenly banquet.

Whatsoever of essenciall necessity was in the first institution, & no alteration therof is in the word of God recorded, nor any varying therefrom warranted, or so much as mentioned, must needs be for imitation: yea the approbation therof by Christ our Lord, is not onely a sufficient warrant for the lawfulnes, holines, or decencie and goodnesse thereof, but a direct binding [Page 70] precept to use it, yea it onely, and a plaine prohibition for ever, upon any occasion or condition whatsoever, to conforme to any other. For as Christ his using it made it holy and good, so none but hee onely can either make it unseemly, or any other gesture lawfull or comely. Consider there­fore, yet not by reason and sence (for they though never so wise and learned, are but blind Iudges in matters of Religion) but by the unerring iudgement of true faith, (which begins where these end) whether any gesture can beseeme a guest, a friend, a familiar, yea a sonne or daughter of yeares and good understanding, at the Ta­ble and feast, yea at the great supper (of the immortall King indeed, but yet) of our deere, loving, and well pleased Fa­ther, so well as a table gesture, being not onely directly intimated in these mysticall phrases of significant vse, viz. Feast, Sup­per, Table, Communion, and the like, but purposely also recorded to be the practise of Christ, and of all his Apostles in the in­stitution, and never altered or questioned, till the manifest declaration of Antichrist, which was many hundred yeares after, who indeed by solemne decree or canon, did ordain that a table gesture should be left in the act of receiving, and having set up another Christ in his breaden devise, he appoints kneeling in the stead thereof to bee onely conformed unto. Now as Christ his using that gesture (the word no [Page 71] where commanding any other) is a divine warrant for the goodnes thereof: so An­tichrists ordaining this (and the word of God not commanding it) is a divine pro­hibition, never in the worship of God to conforme unto it upon any tearmes, or in any case whatsoever.

Wee do not conforme to the blessed Apostles Paul or Peter, or to our most godly and learned pastors, in vsing a table gesture, but onely followe them because they follow Christ, whose most holy and vnerring practise) not any where in all the scripture altered) we hold to be his ex­presse will, and directly contained in his commandement, Doe this, wherein he left it not to the discretion of the Apostles or their successors, to dispose of the gesture, as times or occasions should require, but to prevent al colour of innouation (which he ful well foresaw matchlesse Ambition would audaciously presume to bring in, & Machiuillian pollicie would arrogantly contend to continue) he purposely admi­nistred this sacrament first himself both in the elements and gesture, that (as to the verie best and moste vnreproueable presi­dent, in all controuersies about this or a­ny other ceremonie herein) the Churches might retire and haue recourse, still to his owne practise for their safe direction and full satisfaction, for euer, so that as in matter of doctrine you do most worthely answer the papists, with Thus saith the [Page 72] Lord', or the Lord neuer required this, so we say to you in the ceremonie, thus did our Lord, he vsed a table gesture, & there is no mention in the scripture that euer kneeling in the act of receiving was vsed, therefore seeing, Non fuit sic ab initio, wee dare not with any limitation or fa­uorable construction conforme vnto it,

It was not nowe a time in the act of in­stitution, to vse gestures at randome, or ceremonies of indifferencie, but only that which is primarily or principally, and therfore (vnlesse himself giue warrant to the contrary) perpetually necessary, for euen now was he to set vpon the greatest worke that euer he did. Hath he then at this verie time, by his owne personall practise, bequeathed to all his Churches for ever (in this leagacie of his infinite, eternall and incomprehensible loue) the ceremoniall signe of a table gesture? where is then the faith and vnderstanding of these learned scribes, and the deepe wisdom of these great disputers become, who reuerently lapping vp the table ge­sture in a faire white Cloth, cast it aside into a corner of their vestrie (that if it euer come in request againe, they know where to fetch it) and most eagerly con­tend for kneeling in the stead thereof, which in the act of receaving this blessed sacrament was neuer approoued of in any Catholike Church thorow the whole world, till the darknes of the grossest Ido­latry [Page 73] that euer was, or can be, had brought confusion into the whole publicke worship and service of God through the Ambitious Tyranny, of that man of sin, yet doe I not by any means inferre, that those who be­ing ignorant of the abhomination that lies lurking in this very gesture, and being therefore perswaded of the indifferency or lawfulnesse thereof, do conform there­to, doe not also receiue comfortably and effectually by the hands of faith, the very things themselues which are signified; one­ly I hold it a sin of their ignorance (which God regardeth not) and therfore beseech them better to consider of it hereafter, seeing the table gesture had been indiffe­rent, yea unseemly, yet the practise of Christ in the institution, using onely it and no other, makes it now most decent, and without all exception, yea onely to be conformed unto before all other, unlesse a divine warrant can bee brought to the contrary.

Suppose that all gestures in the act of receiving were indifferent, Christ he makes choyce of a table gesture, and so by his very using it, sanctifies it, and makes it of holy use: Antichrist he mislikes it, and takes up in the stead thereof kneeling, and by his very using of it profanes it, and makes it uncleane; for he being the grea­test Idolater that ever was, appropriated it ro the grossest Idolatry that ever was. Now I beseech all you that are indiffe­rent, [Page 74] utrum horum? Did CHRIST our Lord blesse the whole action, or some principall partes thereof onely? Consider therefore not by naturall reason, but by the eye of supernaturall aith, how far this precept, Do this, extends, whether to the whole action of the sacrament or to the elemetall signes onely; or if so be, to some of the ceremoniall signs, as set­ting aparte, breaking, powring out, and giving, why not to the rest also in taking or receaving? or if to some of them as to the considerate beholding or looking on, reuerent taking, cheerful eating and com­fortable drinking, why not to the very gesture also; or if you cannot but grant, that a gesture, or some gesture is included within the compasse of this precept, why then not that gesture which our Lord and Sauiour vsed at the very time of geving this precept, rather then that (or the si­militude thereof) which that man of sin the verie child of perdition invented and ordeined, for this is a most undoubted truth, looke how farre the commaunde­ment extends, so farre doth the blessing of the commander euen of Iesus Christ our Lord extend, and no further. Therefore whatsoeuer in the same sacrament you haue not a commandement for (and is of necessary vse therein) you haue no pro­mise from Christ for his blessing thereon, dare wee then conforme to a gesture which the Lord hath not promised to [Page 75] blesse, yea which being not warranted by his word he will verely curse and bring contempt vpon though all the world blesse it;

I confesse the table gesture doth not so liuely expresse and call to remembrance the death of Christ, his torments and breaking of his body, his greevous passion and sheading of his most pretious bloud, as some other ceremoniall signes do, for which cause it was not ordained to that end, and the breaking of the bread and powering out of the wyne, were appointed as perfectly sufficient for that purpose and vse, but no other gesture in the world can possibly so liuely expresse our communion with Christ our Lord through our assu­red pettaking truely and really the verie things themselues and the whole merit thereof, which spiritually are represented and exhibited to euery faithfull receauer in the visible elements, assuring vs that they are as verely ours as if wee had done, and suffered the same things our selues, which are herein called to our remem­brance. Let not conformity therefore to any other gesture intimate a grevous indis­cretion in Christ, either in leauing this waightie matter vncerteine, and to be vari­ed according to the humors of times, or if making it certeine, then in choosing, and so causing, all his Apostles (representing all the communicants to the end of the world) to conforme to a gesture in the act [Page 76] of receaving nothing so de [...]rnt and seem­ly as that which Antichrist ordained, es­pecially nothing so comely and significant as the similitude thereof, which others ha­uing purged, haue also canonized.

In the institution of this holy sacrament there was nothing vsed or approued by our blessed Lord, but what was holy & ne­cessary, and neuer being by him repea­led, is still most pretious. Let all that loue him labour to keepe it from the vile, and neuer conforme to any humane deuise in the stead thereof, which all the canons of all the learned men in the world can­not possibly make a holy or pretious vse. It is necessary for al that desire to be saued or to haue (by worthy pertaking this sa­crament) assurance of falvation, to haue good assurance for their certeine persvva­sion in these things, vvhom therefore in al hearty humility pray and beseech, that they labor and striue to get the vvedding garment, and it vvill quickly teach them the supper gesture.

Revel. 14▪ 3.

And they sang as it were a new song be­fore the throne and before the fowre beasts and the Elders, and no man could learne that song but the hundred forty and fowre thou­and which were bought from the earth.

Verse. 4.

These are they which are not defiled [Page 77] with woemen for they are Virgins, these follow the Lamb whither soeuer he goeth, these are bought from men, being the first fruits vnto God, and vnto the Lamb.

Verse. 5.

And in their mouth was found no guile for they are without spot before the throne of God.

Ezek. 16. 2.

Sonne of man, cause Ierusalem to knowe her abominations.

Ps. 64. 2. 3.

Hide me from the conspiracie of the wic­ked, and from the rage of the workers of ini­quity which haue whet their tongue like a sword, and shoote for their arrowes bitter words.

Hebr, 2. 8.

Thou hast put all things in subiection vn­der him, and left nothing that should not bee subiect to him. Epes. 1. 22.

FINIS.

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