QUESTION. ALL the rites and ceremonies prescribed in this masse book, are they not used in Gods kirk for comlinesse and decency?

Answere. Thus you do calumniat Christ our Lord and his apostles, as if they had worshipped God unde­cently, because they used not these rites.

2. Is it decent that a Queene shall be clad with the garments of a whore, you do cloath Gods kirk with the garments of the whore of Babylon, by idolatrous and superstitious rites.

3. Is it decency in Gods kirk, that either rulers or u­surping prelats, by their lawes shall burden mens con­sciences, & persecute them, if they obey not such laws.

4. If a servant binde his masters hands and feet, that he may not stir nor walk, nor move himselfe. If the ser­vant, I say, being accused for the same, shall answer, I did it for decency, think you this a decent answere. But the authors & obtruders of this book do binde Gods spi­rit, so far as lyeth in them, by restraining the free pas­sage of the gifts of Gods Spirit, in their lawfull and right use among Gods people. Quest.

How many wayes do the popish prelates by this book restraine the libertie of Gods spirit, so far as their power may reach?

Ans. They lay bands on Gods spirit, by hindering the register of Gods truth, viz. the Canonicall Scri­ptures to be read in publick divine service, placing in stead thereof rent and clipped pieces of Scriptures, with humaine traditions.

2. They destroy the holy order, wherein God [...] [...] placed the Scriptures, as if the most High had [...] [Page 4] them like a God of confusion. They have turned this order into Babylonish confusion, and Gods Spirit is re­strained from the use of his own holy order among his people. 3. By obtruding this book, they hinder oftimes preaching and interpretation of scriptures, which are the gifts of Gods Spirit. 4. They hinder the indiffe­rent use of time in reading his word, by fixing the reading of the scriptures unto set dayes of the year.

5. They hinder and restraine Gods spirit, in not making known the whole extent of his word: for there are a hundreth and twentie chapters of the scriptures unto the publick reading, whereof they appoint no time of the yeer. 6. They binde and restraine the gifts of Gods spirit in his Ministers at publick prayer, so that whatsoever holy meditations God shall put in their hearts, they may not expresse them, if they be not in the forme of the words of this book. This is a for­bidding of Gods Spirit, to give any meditations to his servants otherwise then this book prescribeth.

7. They force the people to kneel, when the priest rehearseth the law and giveth the sacramentall ele­ments, so that God is hindred of that honour, that if himself were rehearseing the law, he shall not be dis­cerned by religious adoration from a priest, when he rehearseth the law; yea, a priest, is honoured and not God: for when God gave the law, the people did only stand and kneeled not. Also Christs personall pre­sence, if he visiblie were beside us, could not be dis­cerned from the sacramentall elements, by religious a­doration. Item, the holy desires and the libertie of Gods people are restrained from expressing the reli­gious [Page 5] divine adoration in due time and place, as Gods spirit teacheth them to eschew the confusion of divine adoration, with other points of Gods service.

8 They restraine Gods honour and dignity in that his sacred word, which for the exellency thereof should be written and set apart by it self, and so decla­red to be more esteemed then all other word, it is put together into one incorporation with Apocrypha, and humaine traditions, and so made only equall to them.

9. They presse down the dignity of Christs sacra­ments, and consequently the wisedome of Gods Spirit by whom Christ gave these sacraments, in that, a pres­byter or deacon may give baptisme, and the Lords sup­per: but the bishop must only give confirmation, as if it were more excellent then the sacraments of Christs ordinance. But the bastard office of a tyrannizing bi­shop, which God never planted, is the fittest minister of a bastard sacrament. 10. By making one part of divine service to hinder another part thereof, as the reading of the Psalmes twelve times in the yeer, hindreth the other Scriptures to be read six times in the year, as if a servant would labour and plew all the year upon two or three rigs of his masters land, and leave no time for plewing the rest of his field.

11▪ By binding the significations of divine ordinan­ces unto humaine traditions, as when at baptisme they demand questions at infants, as if they could under­stand, and speak like their parents: they make the sign of the Crosse in the Childes fore-head, after hee is baptized, saying Wee receive him in the Congregation of Christs flock, as if Baptisme it self did not signifie our [Page 6] entrie into Christs kirk. So they deny the force of Ba­ptisme, attributing it unto crossing: they make crossing also a token, that he shall confesse the Faith of Christ, and resist the divel, & the world: They spoile this also from Baptisme, they make matrimonie to signifie the mystical union betwixt Christ and his kirk, and so they make it a sacrament. This signification is also robbed from Christs Sacraments: for Baptisme signifieth our beginning and ingrafting in Christs mysticall body, and the LORDS Supper signifieth our continuance in that union. Matrimonie is a Divine ordinance, but the using of it as a Sacrament, is a humaine ordinance.

12. By making the Clergie in divine service keep the precise words of this Masse book, so that they may not read one verse of any chapter of Scripture more then the passages quoted in this book, neither may they diminish one word or verse which is printed in this book: yea, where this book hath all the LORDS Prayer, they must say all the LORDS Prayer, where it hath but a part of it, they must say but a part of it. Where this book omitteth Christs descending into hell, in the Apostolick Creed, they must omit it: and where the Creed hath all the Articles, they must say all. Where it hath the Creed of Athanasius, they must say it. So oft as the book hath the words Lord have mercie upon us, (which words are the Popish Kyrie Elei­son) the Priest must say them as often, and no more: They adde unto GODS word, and diminish from it as they please; they will have none to adde unto their traditions, nor diminish from them. Thus the Man of Sin, as GOD, sitteth in the Temple of GOD, and [Page 7] exalteth him above all the three Persons which [...] called GOD, and the most High is used as a slave. The most wicked men will make use of some of the speeches of their slaves, if they can make these words fitting for their purposes: So the Antichristians make use of the word of God, for earthly gaine & pleasures.

13. By hindering Gods people to use extraordina­rie fasting and praying, and solemne humiliation unto GOD, even when the LORD plagueth his people with many and grievous plagues spirituall and corpo­rall. Thus the Antichristian Prelates themselves are become the greatest plague of Gods kirk, when they hinder the lawfull meanes of taking away Gods judge­ments. 14. By forcing the People to fasting and so­lemne humiliation at Lent, and other set times, albeit GOD were blessing his People with all good things without any plague, and so restraining the dueties of solemne thanksgiving. 15. By ordeining the Scrip­tures which they appoint to be made use of in publict divine service, not only to be read upon fixed dayes of the year, as was said before, but also they have appoin­ted them to be read on such daies of the moneth, when People because of their civile distractions may not come to heare them. So except the twelve whole chapters that are only written in this Masse book, (the rest are but parcels of Chapters) and the hun­dreth and thirteene chapters which are appointed for the Sundayes of the year, there shall no more whole chapters be read on Sundayes through the whole year (for the rest of the scriptures are so appointed for the dayes of the moneth, that if these dayes fall upon the Sunday, then the chapters ordeined for these dayes of [Page 8] [...]e moneth shall be omitted at that time: but if they [...]all on the week dayes, these scriptures shall be read) except, I say, these 12 and 113. Chapters, the people shall never heare the rest of the scriptures read in publick divine service, being hindred by lawfull civile bussinesse on the week dayes. The jewes were more religious, for they caused the whole old testament to be read on the sabboths, at the least once in the yeer. It is said in a fable that a foxe invited a cran to a din­ner, and he powred forth & scatred abroad on a broad table a thin broath for the cran to eate: But the cran smitting the table with his long beak, could not take up the broath scatred abroad. So these deceaving foxes have so scattred abroad & divided the spirituall food of Gods word, that Gods people can not be the better of it. They have appointed it for such dayes as people can not come to heare it: And upon the sabboths when they should heare it, they finde a serpent in stead of a fish, & in stead of the bread of life which is Gods word, they feed more upon humaine stonie traditions.

Qu. By what clouds of darknesse is the light of Christ, the son of righteousnesse obscured in the antichristian kingdome?

Ans. By diminishing Gods word in the Canonicall register, as when they left out the second command­ment of the morall law. 2. By diminishing his word, in choosing some places of scriptures to be insert and read in their service book, rejecting the most part of the Scriptures which are omitted, as not worthy to be written with their traditions. 3. By hindering many chapters in the canonicall scriptures to be read at Di­vine service, which is a diminishing of the word of God from publick audience.

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

12. By Heathnish and Jewish rites and ceremonies.

13. By idlenesse and negligence in Gods work, in Pastors, Preachers, and Prelates. 14. By outward glory and worldly pompe, in buildings, gardeins, gar­ments, glorious images, carved pictures, processions, lying relicts, &c. All which procure a carnall reve­rence and respect unto superstition and idolatrie, and a contempt of the povertie of true religious Professors: for antichristian members are ashamed of the poverty of the crosse of Christ, and they who professe poverty do become exceeding rich by begging. 15. By idola­trie and superstition. 16. By wil-worship. 17 By [Page 11] making one duetie of Gods worship to hinder a [...]o [...] as at the instant act of receiving the Sacrament, when all the outward gestures and senses, and all the inward thoughts of the heart should bee exercised upon the outward beholding, receiving, eating, and drinking the elements; and in the meditations of Christs death and sufferings, done for the salvation of the receiver: these actions and exercises of faith, for which chiefly the Sacrament was ordeined, they are perturbed and hin­dered by the meditations and gestures of humilitie, which should be done in more fit times of prayer, be­fore the receiving, and of thanksgiving after: As a He­rald by proclaiming one part of the kings will continu­ally, leaveth no time for proclaiming the rest. This confusion is effected, albeit the receivers would turne their backs to the Sacrament, for eshewing the appea­rance of idolatrie when they kneele.

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

18. By taking from GODS servants the power of church government, and giving it unto one or few persons, as to bishops or prelats, by whose usurping tyrannie are brought in GODS kirk all the bands whereby the gifts of GODS Spirit are restrained, and the true light of the gospell is obscured. They doe what they please, there is none to controule them. In [Page 12] assemblies when they would conclude any thing, they speare the votes of some few persons of their own faction, who minde the same things, without de­manding the votes of these who are of a sounder judgement. The bishops will say, I see you are all of one minde as if they had sought the votes of all: and if any of a better conscience vote against them, they shall surely suffer for it, either directly or indirectly. And when the prelates are to establish wicked lawes, they send for these persons chiefly, that can tem­porize with themselves, that they may come to the assemblies. 19 By making all that enter in­to church offices to sweare, that they shall obey, whatsoever their usurping commanders shall in­joyne unto them. If they obey, they are mansworn, both in making this oath, and in performing it: because both the making, and performing of these unlawfull oathes are against the covenant and promise made at baptisme, which is made by the persons baptized, or by their parents in their names, and against the oath and covenant made by the Christians, who were the first reformers of the true religion: which oath and covenant we are as religiously bound to keep, as the children of Saul were a stricted to keep the oath made by the princes unto the Gibeonites, Josua 9. and 2. Sam. 21. yea, we are more strictly bound to keep it, because it was made more advisedly then was the rash oath of the Israelites. Tyrannizing prelates are not cal­led of God to their usurping offices, and consequently have no lawfull power to require an oath, of obe­dience to such offices: and men have neither law­full [Page 13] power to obey them, nor to sweare to their obedience. Neither is the matter which is sworne lawfull, albeit they pretend true religion, and di­vine worship, yet oftimes it subverteth both.

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

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

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

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

24. By attributing divine vertue unto creatures, unto actions,, and unto imagenarie things; as unto works of charitie, that they merite any thing from GOD, as believing that Saints and Angels can heare our prayers, or interceed for us, and that crossings, [Page 14] relicts, holy water, altars and masse cloathes have power to sanctifie other things; as by giving Divine vertue to Baptisme, and the Lords Supper, saying, Opus operatum, the work done may save, or sanctifie, & that purgatory can purge from sin, or satisfie for sin.

25. By forged and lying miracles, and other lies in Popish legends. 26. By miraculous things in nature, calling them supernaturall, and saying, they are done of GOD, to confirme some points of superstition and idolatrie. Upon a Christmas day, about the yeer, 1606. in London a woman handled her apron rudelie, oftimes it did cast out fire like flint, Some said, It was a divine miracle, proving thereby that this superstitious day should be keept holy: But the truth was, that the apron was dipted into melted suggar, and thereafter it was dryed at the fire, and so hardned, and then when any did touch the apron or smite it rudelie, fire came out of it. It is the nature of well dryed suggar, if it be not mixed with other matter, to cast fire when it is smitten violentlie. 27. By misinterpreting the terrors of GODS judgements for the defence of antichristian er­rors, In the yeer of GOD, 1621. in a Parliament hol­den at Edinburgh, it was concluded, that these supersti­tious articles should be embraced, and observed in Scotland, to wit, Geniculation to the Sacrament, private Baptisme, private Communion, Confirmation, and some holy Dayes: At the very moment of concluding this Parliament, there was heard such terrible thunder with raine, that the LORDS within the Parliament house, and the Citizens without were striken with great fear & astonishment. Some taking it for a signe [Page 15] GODS anger for the superstitious errors that were [...]blished that day. Neverthelesse some Time-serve [...] blasphemouslie said, that GOD was shooting his Gunnes and Canons from heaven, for a show and a signe of approbation, that these articles were then concluded.

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

30. By denying the morall observation of the Lords Sabboths, and by giving libertie unto men to spend the halfe of the Lords day in games, playes, and civile exercises, saying. [Page 16] [...]his should bee the refreshment from their bodily labours of the week. Iudge you if this bee a hallow­ing of the Sabboth. The Pagans did keepe all the LORDS Sabboths, and many of them did keep all the dayes of their life, with this kinde of holinesse. The antichristians hereby do hinder the light of the Sun of righteousnes to shine upon GODS People, in interpre­ting the Scriptures, and preaching the same, the one half of the day, and also indirectly the other half: for they who look for a liberty of playing and games, &c. in the after-noone can hardly affixe their mindes upon the reverent hearing of GODS word before noone, their thoughts before the time will bee so exercised upon the after-noone Playes, &c. 31. By beguiling mens senses at Divine service with outward vaine ob­jects, as with tapers, torches, & candles, and with their gesticulations, &c. to exercise the sight: By the sounding of Organs and musicall instruments to exer­cise the hearing. Faith is bred and increased in mens hearts, by hearing of the word preached, and not by the hearing of Musick. When the Priests offered sa­crifice in the old Testament, there was great need of Musick, because killing of beasts was a melancholi­ous exercise: But now the Preaching of the glad ty­dings of Salvation should be more delightsome then all the Musick of the world. The damned people in hell would think it ten thousand times sweeter then all instrumentall musick. The vocall musick of the Psalmes, not only is a praising of GOD, which dead instruments can not doe, but also it expresseth the Gospell in the very proper termes thereof.

[Page 17]Quest. 4. I see all that is conteined in this masse b [...] is wil-worship: For the using of the Scriptures themselves, as this booke prescribeth, is wil-worship; that is, as they are fixed to the solemne dayes of Sancts, and determinate times of the yeer, and as they are cutted, diminished, and incorpo­rated with errors and superstitions, they are made a matter of wil-worship; but what evidences of idolatrie finde you in this book?

Ans. If you take idolatry in a generall sense for such worship as men used to give to idols and false. Gods, then all the will worship foresaid is idolatrie. The most part of all idolaters did worship their idole Gods, according to humaine inventions, and as they pleased themselves, because their idols being dead stocks, could not direct nor teach them in any man­ner of worship. If a wife rule and governe the familie either, without or contrary to the direction of her husband, and if a servant obey after his own pleasure, not subjecting himself to the lawfull commandment of his master, they are said to make idols and cyphers, the one of her husband, the other of his master. So all these who serve God with wil-worship, not submit­ting themselves to his heavenly will and wisedome, they make an idole and a cypher of God himself, using his most glorious majesty, as if he were without judge­ment, and could not direct the manner of his own worship. Other idolaters who worshiped divels or idols, as they were informed by the oracles and re­sponses of devils, will condemne our wil-worshipers, for they thought the devils wiser then themselves. Our arrogant wil-worshipers think themselves wiser [Page 22] then GOD, and will not bee taught by his Doctrine.

2 If you take idolatrie for the giving of any divine service, that onlie belongs unto GOD, unto creatures, and unto other things that are not GOD; then such as these are idolatrie; viZ, The solemne observation of fixed dayes, and times in a religious manner for the honour of martyrs, Sancts and angels. The praying unto angels and Sancts, unto crosses, crucifixes, and images. The keeping of relicts, hoasts, holy water, eucharisticall elements, altars, monuments, images, crucifixes, &c: And also the using of them for some supernaturall vertue alledged to be in them, The swear­ing by these or by any other thing that is not GOD: The attributing of merits to Sancts or angels, saying, they can deserve good things from GOD: These and such like things are grosse idolatrie, for all such honour & worship only belongeth unto God. 3. If you take idolatrie more strictlie, for giving of religious adoration to creatures, either inwardlie or outwardlie, then the determinat directing of kneeling, or of any outward religious adoring gestures, towards any thing that is not God, or the directing of any inward affections, or spirituall operations correspondent unto these gestures, towards any thing that is not God, It is idolatrie: Because if Christ were visiblie present before us, we should discerne him onlie from all other crea­tures by this kinde of worship, for he is both God & man. If we give this honour to other creatures, it is idolatrie: because these creatures have no personall union with God, neither doth God personallie appear in them as he did in the time of the fathers in the old [Page 23] Testament. If this worship be done for some super­naturall vertue alledged to be in these creatures, it is grosse and absolute idolatrie: but if it be for any refe­rence or respect they have unto God, as that they are Gods ordinance, or they represent Christ. Or if they think that this honour direct to these creatures is a honouring of God, and of Christ, it is relative idola­trie. If it be direct to images, pictures, or relicts, for some supernaturall vertue alledged to be in Sancts and angels, whom these things do represent: or if they think that Sancts and Angels are thereby adored, It is both absolute and relative idolatrie. It is absolute ido­latrie, because it is neither directed to God, neither have the things worshipped any reference unto God, but unto Sancts or Angels. It is relative idolatrie al­so, because it is done to images and pictures, &c. for the reference and representation they have unto Saints and Angels. 4. There are evidencies that the obtru­ders of this masse book labour to draw men unto grosse and absolute idolatrie: For 1. at the communion they pray, That the elements may be the body and bloud of Christ: They explane not the words to be taken figura­tively, and sacramentally. 2. How oft soever the communion shall be celebrate in the year, Pasch day must be one of these dayes, that the very time may seeme to declare their sacramentall bread to be tran­substantiat unto the body of him that was crucified at the Iewish Passeover. 3. At the act of receiving the sacramentall elements, the people must all kneele u­pon their knees. The Papists do the same thing unto their transubstantiat God, when they receive him.

[Page 20]4. This book hath oblation, consecration, and con­summation, which importeth an other sacrifice than the sacrifice of thanksgiving.

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

6. The Surplice was an idole among the Pa­pists, which the halting Papists have also, Durandus, (in rational. divin. officior. lib. 3. cap. 1.) calleth the hallowed vestiments belonging to the Priest, Pieces of armour, wherewith the Bishop or Priest must be har­nished, that will fight against spirituall wickednesses: and the Bishop when he halloweth any of them, pray­eth, ( Missal. Rom. part. 3. pag. 10.) That the priest wearing this holy vesture, may deserve to be defended from the assaults and tentatious of the wicked spirits. The Egypti­an Priests did not abuse their white vesturs or surplice [...] with so grosse idolatrie. If thou say, we use them not for such wicked ends as they did. I answer, Thou al­so may offer sacrifices of sheep and oxen, and use all the rites of Iewish and Heathen idolatrie, pretending better ends. Should not the worship of the true GOD differ as well outwardly as inwardly, from all other kinde of worship: we should eschew all appearance of evill▪ mens intentions do not appeare because they [Page 21] are invisible. Hee that loveth a whore, conform­eth himselfe to the fashions, and customes of the whore: So doe they who love the whore of Ba­bylon, and according to their love, so are their in­tentions whorish.

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

8. The superstitious keeping of the bread, after that the celebration is ended, and the eating of it on­ly by such as communicate, showeth that they e­steeme more of it then of a Sacrament: For af­ter the Celebration of the Sacrament▪ the elements are no more holy, by a Sacramentall relation, [Page 22] then they were before the celebration. Any man might drink the waters of Jordan, after that men were bap­tized in it: So any man may eat and drink the Sacra­mentall elements, when the Celebration is ended. Therefore in the Primitive kirk they did not keep the Sacramentall bread, neither for them that were in sicknesse, nor in health: It was not hanged up in the pixis to be worshipped, as is now done by the Papists, and intended by the halting Papists, who now by [...]e­ping the elements, will come the more easily to the worshipping of them. Origen said (Comment. in Levi­ticum) that of old in some places they brunt the Sa­cramentall bread which remained: And Euagrius (in histor. Eccles.) saith, That in some places children learning at schooles were called to eat it. Hieron (in comment. in 1. Corinth. 11.) saith, That after the cele­bration the Communicants did eat t [...] Sacramentall bread, and drink the wine in the k [...] their com­mon supper. Our formalists as they superstitiously keep the bread, so do they keep the water in the font.

9. The pretending of the necessitie of salvation, when they minister private baptisme, and private com­munion, showeth greater vertue and merite attribu­ted unto them, then either pertaineth to a Sacrament, or to any divine ordinance, except the death and me­rite of Christ, whereupon only dependeth the neces­sitie of our Salvation. The professing of a necessitie of salvation to depend upon a private communion, is a denying of the spirituall use and benefite that men receive by the publick Sacrament. 10. The hindering of GODS word to be read, making it give place [Page 23] to the reading of humane traditions, is grosse idolatrie: for this honour belongeth only unto God; that as all religions in the world should give place to the true religion, whereby God is rightly worshipped, ac­cording to his own word; So the reading of all tra­ditions in the world should give place to the Divine traditions of his sacred word, dited by his holy Spi­rit; and that chiefly when religious Divine service should be exercised. 11. The dedicating of dayes to be solemnly keept for the honour of Martyres, Saints, and Angels, is grosse idolatrie: as is the pray­ing unto Saints and Angels, and the religious kneeling to them, or to their pictures used by Papists; all such sort, of honour belong unto God only. 12. The usurping of power to ordeine Sacraments, as the Po­pish Prelates have ordeined five bastard sacraments, and the halting Papists ordeine Confirmation to bee observed among themselves. To appoint holy dayes for Angels and Saints, to make rites and ceremonies have spirituall and religious significations; to make these things to be points of Divine worship and reli­gion, All Rulers who do such things, in doing the same, they commit Divine-laesmajestie, usurping Gods place, for the power and authoritie of ordeining such things belongeth unto God only: All people that give obedience in such things unto any but unto GOD, they commit idolatrie, for the honour of that kinde of obe­dience only belongeth unto GOD, and that only when he commandeth such things to be done. If men obey GOD in these things, when he neither commandeth, nor giveth approbation nor warrand for such obedi­ence [Page 24] it is wil-worship: when things indifferent are counted divine service, it is wil-worship and idolatrie in the large sense; but when things only belonging un­to GOD are robbed from him, and given unto creatures, albeit usurpers will have the same also called GODS honour, yet it is grosse idolatrie: So when prelates usurpe this honour and authoritie, they become idol-GODS: And as GOD by his own law, and by no other law commandeth children to honour their parents; & servants their masters: so the prelates by their owne lawes, and not by GODS law doe command men to obey GOD, as if GOD were inferiour to prelates, so they exalt themselves above GOD, in giving lawes how God should bee obeyed, as God giveth Lawes how parents should be obeyed. 13. The communion table must stand at the uppermost part of the chancell, or Church, conforme to the standing of the Popish al­ters: when the table is covered with superstitious ve­stiments, the Priest standeth at the north side, or end of the table, with his back or side to the people, saying the Lords Prayer, with a collect After the collect, he turneing to the people rehearseth the Commande­ments, the people all the while kneeling, and asking God mercy at the end of every commandement: All this showeth a conformitie to Popish idolatrie; for they fixe religious, adoration determinatly unto the Priests act of rehearsing the commands, as if God were personallie appearing, and speaking out of the Priests mouth. The Priest kneeleth not, as if he were not a sinner; neither prayeth he with the people for mercy.

14. The most part of things cont [...]ined in this book [Page 25] were first decreed and ordeined by Popes, the [...] authors of antichristian idolatrie, which showeth th [...] the obtruders of this book do draw men unto grosse idolatrie.

Qu. 5. Rehearse some of these examples:

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

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

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

[Page 26]8. Pope Zepherinus appointed, that all professing Christians, being of 12. or 13. yeares, or upward, should at least once in the year (as at Easter) re­ceive the sacrament of the body and bloud of Christ, Platina, Sabellicus, Laziardus. 9. Pope Clement the 1. ordeined Confirmation or Bishopping. Some say it was Pope Sylvester the 1. Platina, Volateranus: all agree in this, that some bastard Bishop of Rome ordeined it.

10. Pope Gregorie the 1. and Pope Gelasius brought in the respondes, and the collects to be said at mateins, Durandus. 11. Pope Damasus appointed this sentence, Glory to the Father, and to the Son, and to the holy Ghost, as it was in, &c. to be said at the end of every Psalme, and at the mass: He & other Popes caused these words of praising God to be said frequently, that thereby the ido­latrous worship might seeme a very holy and religious thing having such holy sentences in it: This hideth the sacrilegious wayes whereby they rob God of his glory, see Volateranus. This Pope appointed also what prayers, and how many Psalmes shall be said every day of the week, Gulielmus, Durandus: He also ordeined, that the Priest before the altar should say the confessi­on, standing; and that the people should say, Miserea­tur vestri: and thereafter the Priest should pronounce the Absolution, before he go to the altar, Platina, Poli­dorus. 12. Pope Stephanus the 1. ordeined the Preists at Divine service to use no other but hallowed gar­ments, Sabellicus. 13. Pope Silvester the 1. comman­ded the Priest at the masse to we are no silk, nor co­loured clothing, but a white linnen alb only: for Christ (saith he) was buried in a fine white linnen cloath, [Page 27] Platina 14. Pope Adrian the 1. ruling, it was de [...] in a popish councell at Frankford, that every man sho [...] weare a surplice upon his back at service time, Mossae­us. 15. Pope Anacletus put to the masse this salutati­on, Dominus vobiscum, The Lord be with you; and this answere of the people, & cum Spiritu tuo, and with thy Spirit. Some say it was Pope Sotherus, Gratianuus de consecrat. distinct. 1. can. Hoc quoque, &c. Ioannes Lazi­ardus writ [...]t [...]h, That Dominus vobiscum was taken out of the book of Ruth: I know not (saith he) by whom: And & cum Spiritu tuo, was brought (saith he) by the councell of Arles. 16. Pope Gregorie the 1. ordein­ed the Kyrie Eleison; That is, Lord have mercie upon us, and that it should bee sung nine times openly of the Clergie onely at the masse: Which Pope Silvester be­fore commanded the Clergie and the people to sing together, Durandus, Platina. 17. Pope Gregorie the 1. added to the masse the Alleluia: That is, Praise ye the Lord, Platina. 18. Pope Marcus ordeined the Cler­gie and the people to sing the Creed together, with a loud voice, to confirme their faith, Platina: this loud voice then is as good as a sacrament. 19. Pope Pe­lagius the 1. ordeined funerall exequies, or dirigies with masses of requiem to be sung or said for the dead, Platina, Gratianus: This booke also hath funerall devotion and service.

20. Pope Pius the 1. ordeined the keeping of Easter holy on the Sunday. 21. Pope Gregorie the 1. appointed the feast of Trinitie, Durandus. 22. Pope Gregorie the 9. appointed the feast of the nativitie of S. John Baptist, called Midsomer, Chronica Germanica.

[Page 28]23. Pope Silvester the 1. ordeined the feast of Lam­mes, called ad vincula Petri, Gratianus, Polidorus.

24. Pope Felix the 3. ordeined the feast of the archangel Michael, lib. conciliorum. 25. Pope Gregorie the 4. ordeined the feast of all Sancts, on the first of November, Platina. 26. Pope Sergius ordeined candle­masse day feast, called the Purification of Marie, Sige­bertus. 27. Pope Boniface the 8. ordeined the feasts of the four Evangelists, Matthew, Mark, &c.

28. Pope Innocent bearing rule, it was ordeined in a Popish councell at Lyons what holy dayes in the year should be specially observed, viz. All Sundayes, The feast of the Nativitie of Christ, Of S. Steven, Of S. Iohn the Evangelist, Of the Innocents, Of Silvester, Of the Circumcision, Of the Epiphany, Of Easter; with the whole weeks that goe before and after, Of the Rogation dayes, Of the Ascension of Christ, Of Whitsuntide, with the two dayes following, Of S. Iohn Baptist, Of the twelve Apostles, Of S. Laurence, Of blessed Mary, Of the dedication of the Temple, Of all Sancts, Of S. Martine; Of all such canonized Sancts as every Bishop of his Diocesse, with consent of the Clergie and people, appoint to keep holy, Po­lidorus, Durandus. 29. Durandus saith, after the minde of S. Gregorie (de consecrat. dist. 5.) Lent is counted to begin on the first Sunday in Lent, and to end on Easter even, which is 42 dayes: of which taking away the six Sundayes, there remaines only 36. dayes: Therefore that the number of 40. dayes that Christ fasted might be perfected, this Pope Gregorie added to Lent foure dayes of the week that go before, viz. Wednesday, [Page 29] Thursday, Friday, Saturday, Durand. in rational divin [...] offic. Pope Telesphorus first ordeined Lent to be fasted, and that more by the Priests then by laicks, for they should be holier, & show more abstinence then others

30. Pope Silvester the 1. ordeined the Wedinsday, Friday, and Saterday should be fasted every week tho­row the whole year, Bergomensis. 31. Pope Gregorie the 1. ordeined neither flesh nor other thing that hath affinitie with flesh; as chiese, milk, egges, &c. should be eaten in such dayes as are appointed to bee fasted, Polidorus, Gratianus. There is not a dog in the kitchin but it can keep these holy fasts as precisely as the Pa­pists do, if they can get their bellies filled with fishes, bread, and sweet meats; and sauces and such delicats as Papists use in Lent. But when will the Papists bee as abstinent in their fasts, as horses are, who are con­tent neither to eat fish nor flesh all their lifetime? The papists doe brag that they keep Christs fast, when they can not reach to the fasting of horses, no not in Lent.

32. Pope Gregorie the first devised the anthems, and made the tune or song unto them, Guilielmus, Du­randus, Ioan. laziardus. Yet some write, that in the time of pope Euaristus anthemes were brought into the kirk by Ignatius, the disciple of Iohn the Evangelist, Phil. Bergomensis Tripartita histor. 33. Pope Damasus foresaid ordeined the order of the Queer, that the Queer being divided into two parts, they should sing one verse of the psalmes on the one side, and an other on the other side, Durandus, Polidorus.

34. Pope Gregorie the 1. appointed this service book, which is now used and keept in Europe, (but [Page 30] [...]ope Damasus first began the book) when as the ser­vice book made by Ambrose was first more used in kirks, but Charles the Great, with the Popes in his time caused the service book of Gregorie to be made com­mon through Europe: and the book of Ambrose to be only used at Millaine, where Ambrose was Bishop: Of this writeth Iacobus de voragine, (In vita Gregorii pri­mie) & Guilielmus, Durandus. 25. Pope Nicolas the third, decreed, that the Bread and Wine which are set upon the Altar, are not onelie after the consecration the Sacrament of the body and blood of Christ, but they are also the very selfe same body and blood of the LORD Jesus Christ, that was born of the virgin, so that his very body is truely handled with the Priests hands, and turne in peeces with the teeth of the faithfull: de Consecrat. Dist. 2. Ego Berengarius &c. This service book craftilie includeth in it the same thing in the prayer at the cōmunion, praying, That God would so blesse the bread and wine, that they may be the body bloud of Christ. 36. Pope Innocent the 3. ordeined, that the Sacrament of the altar should be keept and re­served in Churches continuallie under lock and key, to be in readinesse at all times, least the sick persones want spirituall confort in the time of death This book also hath a reservation of the Sacrament. 37. Pope Vitalian is said to have brought the Organs into the Churches, Platina, Volateran. This doth accompanie both the compleat and incompleat masse books.

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

[Page 31] Ans. 1. Then the Preachers should instruct them▪ for it is the chief part of their callings to interpret the Scriptures, as Philip did to the Eunuch, Act. 9. and Christ to the two men going to Emmaus. 2. By taking away or omitting any part of GODS word, they professe the Spirit of GOD to be imprudent, and rash, in dyting such Scriptures, as their Antichristian wise­dome thinketh needlesse, and have omitted. Item, they show their owne ignorance and presumption, in taking the calling of the ministrie, when they understand not these omitted Scriptures, at the least in a generall sense, and their own unfaithfulnesse, if they can, and will not interpret them. 3. The people should read even obscure Scriptures, and glorifie GOD: 1. By con­fessing their ignorance: 2. and that if they shall ever understand his word, this knowledge commeth not of themselves, but it is the gift of God: 3. They shall also glorifie God by seeking the understanding of his word.

4. By waiting upon God untill he reveale it, which in his owne time Hee will do, either in generals, or particulars, as is fittest for His glory, and their well. It is good service done unto God, if they read these obscure Scriptures with such a disposition, and God will be glorified all these wayes. Christs sheep will hear his voice speak what he pleaseth John 10. & John 5. They are bid, Search the Scriptures. This searching is also a service done unto GOD, for it showeth a love of his word; & consequentlie a love of himself, because he is found in his word. Great searching showeth great love: little or no searching, little or no love. But if no Scriptures were obscure, there should be no [Page 32] [...]ed of searching. 5. The LORD alloweth his A­postles to heare many things of himself, which they understood not untill after his resurrection, neither un­derstood they many things written by Moses and the Prophets untill after his resurrection, see Luke, 24 vers. 25.27. and vers. 6.44, 45, 46. Mark 9. vers. 10. Act. 1. vers. 16.20. and chap. 2. vers. 25.30.34. Act. 3. vers. 22, 24; 25. and sundry other places. He willeth also that we should heare, and read all his word, albeit we understand not many things in it, untill the resu­rection of his mysticall body at his second coming. As GODS kirk in the Old Testament understood not many things in the Prophets before his first coming, notwithstanding the Prophets were dayly read in the synagogues. And when GODS people in due time shall understand these things clearly, then they shall mag­nifie the LORD, in that they see his Al-seing Majestie doeth nothing, and speaketh nothing rashly and igno­rantly; but knoweth and foreseeth all things, before the foundation of the world: and this thing shall teach them humilitie, in that neither learning nor long ex­perience shall make them know the secret things of the LORD, untill himself reveale them. These things foresaid do also convince the Papists, who forbid the people to read privatly the Scriptures: they labour to perswade the people that the Pope can not erre, that thereby all his doctrine and traditions may be received by all men, and so they exalt the Pope above GOD, whose holy word they spoile from the people, im­porting no lesse then that GOD should bee in error, and not the Pope.

[Page 33]Qu. 7. The book of Leviticus edifieth not, contain [...] but rites and ceremonies: the Chapters of Genealogies containe names only: the Canticles, and sundrie prophesies are obscure, should they then be read publictly?

Ans. All should be read, for all edifie.

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

[Page 34]3. The Canticles are most fit to be read: for no scriptures do more edifie, because none are fitter to set forth that most comfortable doctrine of the mutuall love between Christ and his Kirk. Therefore the Ho­ly Ghost calleth the song of Salomon the most excellent song. 4. There are 19. chapters of the Revelation left out, and not read, neither in the Sabboth nor week dayes, viz. from the 2. to the 18. and the 20.21. chapters, because they are most dangerous for the false kirk, discovering the antichrist, and his persecution of true kirk, and the fall of antichrist. Some do alleadge that satan liketh not to hear tell of his first falling and ruine from God: so the Kingdome of Babylon liketh not to hear tell of their last falling and ruine, and they hide from the people the light of Gods word, least it discover their filthinesse; which if it were discovered, men would abhor them, and destroy their Kingdome. The other Scriptures which they never read, all the book of the Canticles, Genesis, chap. 10. Exod. chap. 2. 4, 6, 7, 8. the 25. to 31. chap. and 26, 27, 28, 29. chap. Leviticus chap. 1. to 8. and 10.11.13.14.15.17.22.26. chap. Nombers chap. 1.2.3.4.18.19.26.33.34. chap. Deuteron. chap. 14. Josua 11.12.14.15.16.17.18.19.21. 2. Chronicl. chap. inclusive 1. to 9. and 11.12.23.24.25.26.27.2. Chron. 3.4. Ezra. 7. No­hem. 3.7.11.12. Ezechiel. 10. and 26. to 33. inclu­sive, and 38. to 48. inclusive. Amos 1. Nahum. 3. in these the whole chapters are omitted.

5. Prophesies and obscure Scriptures should b [...] read as reverently and attentively as the Apostles did heare obscure doctrine and parables out of Christs [Page 35] own mouth; and they learned humilitie, in that they would not bee wiser then Christ, to make a glosse of their own upon his words, but did patiently awaite untill that the Lord himself revealed the matter. Gods Spirit by obscure Scriptures can also help our faith, as Christ made the blinde to see with clay and spittle, which otherwise maketh blinde. This work of the Spirit is known, when the Faithfull say in their hearts I know, whatsoever you obscure words do meane, it shall be fo [...] my well. The traditions of men, whether they be obscure or plain, have no such authoritie nor warrand, nor power of Gods Spirit, therefore they have neither title nor right in this ministration.

6. If Gods Word be true, which saith, All Scripturs is given by divine inspiration, and is profitable for doctrine, for reproof, for correction, for instruction in righteousnesse, that the man of GOD may be perfect, throughly furni­shed unto all good works, 2 Tim. 3.16, 17. Then all Scriptures should bee read, to make the man of GOD perfect But humaine traditions, doctrine of errors, and wil-worship do make the man of sin, even anti­christ, perfect and furnished for all evill works: their most charitable and pious works, whereof they glo­ry much, are but evill, and full of Divine-laesmajestie, because they derogate from the merits of Christ, in attributing merits unto creatures, who before GOD have no merit of themselves; so their most charitable works are most uncharitable. Qu. 8. But these omitted scriptures do lesse edifie then other scripturs.

Ans. 1. How much or little they edifie, it is only known to God, who by the weakest meanes effecteth [Page 36] the greatest works: Therefore thou should only have said, they seeme to edifie little. 2. I suppone that they alwayes edifie lesse then other Scriptures, yet the omitting of them maketh them not to edifie more but rather nothing at all, which is worse: We should do all things for edification.

3. Their little measure of edification should not be despised, but rather receaved with thanksgiving, as we receive other benefites: will a man pull out his in­firm eye, because it is more tender then the other eye? Will he cut of his little finger, because the other fin­gers are stronger? Will a covetous Prelat refuse his small teynds, because they are lesse gainfull then the other teynds? Casteth he all away his coyne that is not gold? Therefore as God abolisheth not the smallest stars in the firmament, because they give not so great light as the Sun or Moone, or greater stars; so we should not reject the smallest lights of Gods truth, al­beit their shyning be not so bright as the glansing of other principles of Divinity: The obscurest scrip­tures have some light in them, and some cleer do­ctrine mixed with them, for which cause also they should be read.

Qu. 9. Is not the reading of the masse book Divine ser­vice, because of the passages of Divine Scriptures in it?

Ans. There are as good passages of Scriptures in the Turks Alcoran, in the Iewish Talmud, and in witches charmes: In these books and charmes the holy Scriptures are written to cloak and cover the deformitie and filthinesse of idolatrous, superstiti­ous, and [...]mane traditions, as good wine may hid [Page 37] deadly poison in the same cup.

Qu. 10. You do choose ont particular Scriptures to be read as fittest for the purpose in time of plagues, or extraor­dinary blissings, and you confesse that to be Divine service, so in this book wee have fitted the Scriptures for diverse occasi­ons, Therefore it is Divine service to read it▪

Ans. You have fixed the Scriptures unto set times, but you have not fitted them for diverse occasions: you are not Prophets, you foreknow not the occasi­ons: we choose no Scriptures to be read at extraordi­nary times, untill that God make the occasions sensible to our eyes, and then his word inviteth us to choose such Scriptures, saying, Call upon me in the day of thy trouble, and I will heare thee, and thou shall glorifie me, Psal. 50. All our reading and preaching of such Scri­ptures are for expressing our desires in trouble, and then God when he heareth us, he blesseth us, and then wee thank and glorifie Him extraordinarly in his worship, but not in fixed dayes of the year. Thou knowest not but thy fixed dayes of fasting and prayer for averting Gods judgements, or delivering thee from plagues, may be the very dayes of Gods greatest bountie, in giving unto thee many spirituall and bodi­ly blessings; and then, if thou keep thy humiliation foresaid, thou art a mocker of God, and lyest against him, in pretending a plague when he blesseth thee, and [...]hus thou art unthankfull in not praising God solemn­ [...]y for these blessings. The like mocking and lying against God are effected in thy fixed dayes of thanks­giving for his spirituall and bodily blessings, when [...] his anger God multiplieth his plagues.

[Page 38]Thus the antichristian Clergie are false prophets seeming to foretell by these fixed dayes of fasting and thanksgiving, that God hath fixed His blessings and plagues unto the same dayes which God never inten­ded. 2. To read and hear divine service out of the canon of Scriptures, which Gods Spirit hath authori­zed and sealed, to be the rule of our faith, and holy life, and to be the register of Gods revealed will to­wards his kirk: To read them (I say) out of this ca­non, it is not divine service, more then to read a witches charme, which is full of Scriptures also. But it is devilish service to obtrud the reading of them for divine service, when they are incorporat into one treatise with humaine and devilish doctrine, to beau­tifie and procure credit to the doctrine of devils. The Scriptures are out of the authorized canon, not when they are lying in louse sheets of paper, or bound in se­verall books by themselves or when they are bound only with other books, nor yet when they are made use of in sound doctrine of Divinitie, for all these times they losse not their spirituall union, and cohesi­on with the true canon: But when they are incorpo­rate into one treatise with humaine and profane do­ctrine, with which they can have no spirituall union nor agreement of Divine veritie, whereby they losse their dignitie more then if they were burnt in the fire: for the burning of them procureth no credit to errors and lies, as when they are incorporate into one trea­tise with errors and lies. 3. The morall sentences of Philosophers containe many things which a [...]e in Gods word, shall they therefore be read for Divine [Page 39] service? And also they and the scriptures called A [...] crypha, can prove nothing which may beget, nor esta­blish saving faith in the hearts of men. 4. God in His word did registrat the lives, doings and sayings of many Pagans and wicked men, as are Nimrod, Bala­am, Pharaoh, and Haman; and of the devill plagueing Job, tempting Christ, and entring into Judas, &c. these should bee read in Divine service: But who dare cen­sure GODS doing? and who dare imitate his practise, in hatching new Scriptures? All fire in Heaven and in earth is but fire, yet if God send fire from himself upon the sacrifices, who dare burn them with strange fire?

Qu. 11. Is not this book good for publict prayer, in that it setteth down some formes thereof: for in conceaved prayer men spend their time in thinking what should be their wants, and what way to expresse them before God.

Ans. 1. The knowledge of the wants of Christi­ans is alwayes present to such as are nor senslesse and carelesse: the manner of expressing of them is at hand to such as are frequented with Divine service, for use maketh promptnesse. 2. Your set formes of prayer know not mens particular, nor yet their common wants, which occasionally may fall out into Gods kirk; and therefore they can not make the time shorter, by discovering unto men their wants; neither can they expresse their occasionall wants. There is more time [...]pended before that thou canst apply a set forme unto thy heart, and stir up thy desires thereby, without the which thou doest not pray, but prat. 3. Thou must also take time, to consider if thou hast need of the things contained in the set forme: for it will perturb [Page 40] [...] prayer to seek deliverance from war, tempest, fa­mine, thunder and pestilence, when such things are not neer unto thee. This prayer is commanded to be said in the Litany, which is appointed for the Wednes­dayes, Fridayes, and Sundayes: such a prayer is a mocking of GOD. 4. The set forme perturbeth thy minde in publict prayer, when true griefs and wants come into thy minde, and thou hast no libertie to ex­presse them unto GOD, because they are not mentio­ned in the set forme. 5. Thou that condemnest a conceived prayer, doest also condemne the set formes, for all set formes were conceived by these who first published them, Why may not wee then use now also conceived prayers? If any pray for things unlawfull, let the kirk censure them: If any pray for things a­greeable to GODS glory, and the well of his kirk▪ how dare any accuse it? This masse book teacheth men not to be Christians, but apes in unpertinent ge­stures of standing, sitting, kneeling, &c. and parrats in reading, praying, vociferation, and crying unperti­nently. All is hypocrisie, the very substance of anti­christian devotion.

Qu. 12. Doth not the conceived prayer used by the preacher become also a set forme unto the people; if they fixe their meditations and devotion unto his prayer; why then may not both the preachers and people use the set formes of this book?

Ans. 1. When the Preacher conceiveth a prayer, GODS Spirit is no wayes restrained, for he expresseth as Gods Spirit informeth him: And if the people in the meane time have the same information at the hear­ing [Page 41] of the Preacher, then no man hindereth [...] expression thereof by themselves: But if GOD [...] Spirit put in them any heavenly meditations, different from the words and meditations of the Preacher, they may also secretly expresse them. 2. Every day as troubles or changes shall fall out in kirk or common­wealth, GOD offereth unto men new occasions, to have variety of meditations, and of the expressing of them in prayer: The set formes in the masse book do hin­der both Preachers and People from such expression.

Qu. 13. May not preachers sometimes vse some ordina­ry set forme of prayer?

Ans. They may, if the prayer conteine only things that are perpetually needfull for GODS kirk, as Confession of sins, mercy, and remission of sins, san­ctification of life, a blessing to the present exercise, increase of faith, &c. that thereby ignorant people, if there be but one of them in the whole flock, who understand nothing, and have neither form nor words of prayer at all, at the least they may learne some form of prayer: to call upon God in such a forme is better then not to call upon God at all. This forme so used restraineth not Gods Spirit, both because the matter of it is perpetually needfull, as also because it hindereth none to say conceived prayers, before or after, as men think good. Experience hath shown, that the memo­ries of some people have beene so weak, that neither pain [...]s nor travell, nor repetitions could make them get perqueer the LORDS Prayer: Others have learned the LORDS Prayer, but no further; others learned also some set forme, but could never conceive a prayer. [Page 42] [...]refore these preachers are both undiscreet and un­charitable, who deny altogether a set forme of prayer unto weak Christians, who can neither understand nor imitate a conceived prayer: It is mercilesse Divinitie that showeth no pitie upon the infirme and ignorant Christians. Then when the Ministers have thus taken care for the ignorant people, they do best afterwards to conceive their prayers, that the libertie of GODS Spirit in his gifts may be enlarged, and not diminished; and that the more learned people, by the diversitie of the Preachers meditations may bee edified, as well by his prayer, as by his preaching. Paul become as under the Law, for them that were under the Law: he became weak for them that are weak; he became all things unto all men, that he might gaine some. So the faithfull and true Pastors that are not hirelings, neither puft up with a conceat of spirituall gifts, they will ac­commodat themselves not only to strong Christians; with diversitie & change of meditations in a conceived prayer, but also to the weak and infirme (for whom Christ dyed) with a set forme, containing things ever needfull for Gods Kirk, that the infirme may be gain­ed untill the Lord, bring them to greater perfection.

Qu. 14. Their are set formes of Divine service in scrip­tures, as the Lords prayer and the 10. commandments, may not wee make set formes following this example?

Ans. 1. The whole word of GOD in the Old and New Testament is a set forme of Gods revealed will, for us to make use of in the practise of a holy life, but not in the practise of making new formes: May wee then make new Scriptures and Gospels as we please, [Page 43] containing the form set down by Gods Spirit. 2. [...] set formes in Scripture do not lay bands on Gods Sp [...]rit, they were the effects of his libertie which hee used at his pleasure: He may restraine and command us, we may not do so unto him. 3. Masters who appoint set formes of service, are offended, if their servants do not obey them as they command, but as the servants like to obey. The antichristian Prelates themselves are not pleased with such voluntary service, no more is God pleased with the wil-worship of men. 4. We are not bound in our prayers to say the Lords Prayer at all times, in the precise words of the Text: for Matthew, chap. 6. at the fift petition, saith, forgive us our debts: Luke chap. 11. hath other words, viz. forgive us our sins. The LORD and his Apostles oftimes thereafter prayed in the New Testament, not using the words of this form of prayer. Wee may either say this prayer as a perfect rule of prayer, or we may conceave our own prayers after this manner, as Matthew saith: that is, we should seek both heavenly and earthly things, only so far as is needfull for setting forth Gods glory, and for our own well & salvation: and seing in scripture none are bound to use the precise forme of the Lords words, far lesse are we bound to be thralled with humane formes. As for the set formes that we use for the weak memories of the infirmer sort, we have libertie to change them also: and we should change them, if we think it need­full for the weak ones. The Lords Prayer, and the x. Commands are short compends, the one of prayer, the other of the contents of Gods Law: both were ordeined chiefly for weak memories; as the primitive [Page 44] kirk ordeined the articles of the Apostles Creed, that weak memories might have perqueer a short summe of the historie of our salvation, which is also a plaine kinde of preaching unto the ignorant, explicating the chief passages of Scripture that concerne our faith: Neither is it needfull at all times to rehearse and con­fesse the precise words thereof: for in Act. 8. the Eu­nuch said only, I beleeve that Jesus Christ is the Son of God: And in John 20. Thomas said, My Lord, and my God.

Qu. 15. Is not the masse book as lawfull as catecheticall doctrine?

Ans. 1. Catecheticall doctrine is for a memoran­dum to Preachers, in catechising the people, and for people to answere; it hindereth not Preachers to pro­pound, and the people to answere other questions, as GODS Spirit shall assist them. 2. It is a preaching of the word by questions: Preaching is commanded, Matthew 28. vers. 19, 20. Luke 24.4. Act. 1.8. GODS word, and the orthodox preaching thereof are both of Divine authoritie, because God commanded both to be in his kirk, but they are not of equall dignitie. As by the same authoritie a man commandeth his treasure, and the ark that containeth it, to be keept in a strong house, but the treasure is of greater dignitie: So GODS word is of greater dignitie then the preach­ing of it. The word is the light of a heavenly candle, the Preacher is the candlestick, preaching is a hold­ing out of that light that men may see spiritually: the masse book is a bushell, under which the light of Gods word is hide and obscured, Matthew 5. vers. 6, 7.

[Page 45]Qu. 16. Did not God give liberty unto his Kirk to [...] indifferent things as they please?

Ans. Not, as that thereby men shall obscure his glory, pollute his worship, corrupt his word, or hurt the consciences of his people, nor to persecute the pro­fessors of his truth, nor to hinder his word to have free passage in reading, printing, preaching, practising, and professing it. If indifferent things be thus abused, they are no more indifferent, but deadly unto Christian religion: all these evils are effected by the masse book: Civile magistrats have neither power nor authoritie, to make indifferent things hurtfull unto Christian re­ligion. If any say that the royall authoritie is disobeyed when men obey not such hurtfull lawes. I answer, It is not disobeyed, for there is not such a royall authority that may hurt Christian religion; neither may the lawes of men be essentiall points of Christian religion. GOD alone decreeth such lawes to be keept: GOD giveth no power nor authoritie unto men, but to defend Divine lawes, and to make humane lawes conforme, and sub­ordinate unto the lawes of God, and by the sword of justice to defend such lawes. Hee will not give autho­ritie to men, to command or do any thing against the law of God, no more then a Prince will give power to a subject to spit upon his face. If Magistrats ignorantly or by misinformation make lawes hurtfull to true re­ligion, if they repent & amend, God will forgive them, albeit he approve not their sin. Qu. 17. When then do lawfull rites and ceremonies become unlawfull

Ans. When opinion of necessitie or holinesse is known to be annexed to them, either by such as im­pose [Page 46] them, or by the people on whom they are im­posed, They then become unlawfull, because they confirme and harden the people in their superstition: Therefore Hezekiah rejected the brasan serpent, which wont to be a divine ordinance; much more should rites, which never were ordeined of GOD be rejected in this case. If thou say when Magistrats command in­different things, then they become necessare: Ergo they should be obeyed. I answer, If they be hurtfull to true religion, they are neither necessare, not needfull to be obeyed, but altogether to be rejected, because they are contrary both to the commandment, & wor­ship of GOD, the supreme Magistrate.

2. When the use of them is urged more, or as much as the ordinances of GOD, It is time to put the slave out of the house, when he is obeyed as much or more then the Master of the house. Absalon should not now live, when he is more obeyed and respected then David the King 3. When the omission of them causeth men (who otherwise agree with GODS kirk in mat­ters of faith and manners) to be esteemed shismaticks, and sectaries, and so are contemned as men of a contra­ry religion. 4. When the omission of them is ac­counted and punished as a sin, even out of the case of scandal. 5. when they are hurtfull to true religion, and to the professors thereof, as was said in the pre­ceeding question.

Qu. 18. Did not God without Scriptures teach the Pa­triarks, as Adam and Abraham: Sometimes with few Scrip­tures as in the dayes of the Judges, May not God do the like now, albeit we diminish the Scriptures?

[Page 47] Ans. Who made thee wiser then GOD, to dimin [...] the Scriptures which he hath registrat for the good of his kirk? He may give lawes unto thee, thou may not do so unto him: he may abrogat thy lawes, thou may not altar nor diminish his lawes, neither restraine, nor hinder the free passage of them. 2. May as little food and rayment susteene men of a perfect age, as susteeneth infants? GODS kirk in the Old Testament was in the infancie, when they had no written word; yet in substance they had the same word of life which we have; they had it by the traditions of their fathers, which they heard of GOD, personallie appearing and revealing his will unto them. Sometimes he sent his Angels and prophets working miracles for their edifi­cation. Afterwards the manner of revealing his wi [...] was written, and enlarged, now wee want these appa­ritions and visions, we have need therefore of greater abundance of the evidency of his revealed will in the Old and New Testament.

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

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

2. I confesse that wesps will make more use of poi­son then of hony. The children of darknesse love ra­ther the night then the day, yea GODS people when [Page 48] [...] spirituall graces decayed, liked better of the flesh [...] of Egypt, then of the heavenlie Manna.

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

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

Ans. 1. The ambitious obtruders thereof upon GODS kirk, for establishing their bastard orders have declared their greatest pride in the exercise of prayer, wherein should be seene greatest humilitie: for first (because they dare not do otherwise) in the Letany used on Sundayes Wedinsdayes, and Fridayes, they have a forme of prayer for the King, the Queene; and their children; next for the prelats, Bishops, and elders of the clergy; Thirdly for the Nobility, then for the ru­lers and Magistrats; lastly for the people. So they must come before God as they ride in Parliament usurping place before the Nobility and magistrats. They stand [...] for off like the Publicane. They who humble not them­selves, [Page 49] like little children, shall not enter into the kingdom [...] [...] heaven. Also in the same Litany there are 3. partic [...] prayers, one for the King, an other for the Queene & their children; the third for the Bishops and clergy, but no prayer for the Nobility, Magistrats and people.

2. Neither can they hide their covetousnesse in their religious service, wherein they should be most charitable: for this book commandeth the halfe of the almes, which the communicants give to the poore, shall be given to the presbyter that celebrateth the cō ­munion. That which is given to the poore, is given to God for they are the members of Christ. If the clergy rob the sacred almes from Christs members, they will not have it called sacriledge; but if a superstitious por­tion be taking from them, when they have more then sufficient, that is called sacriledge; when as the antichri­stian clergy, and all that teach errors, and idolatrie, live only upon sacriledge: for God as he alloweth neither false nor idolatrous doctrine, so neither alloweth he meanes for sustaining false teachers, though he permit the same. This book appointeth them also to have an accustomed duety at mariages, what will they do at baptisme? at the kirking of women? and at the making of testaments? when they are so shamelesse at the Lords supper; and at marriages: Ambition, covetousnesse & idlenesse cause them praise this book highly in their pulpits. Qu. 21. If wee correct this book and take away the faults of it, may it not then be read for Divine service in Gods kirk? Ans. 1. That is Repugnantia in adjecto, a speech contradictory to it self, for if you take all the blemishes away, this book can have no being, for it is [Page 50] [...] it blemish, because it usurpeth the place of Gods word▪ and it layeth bands on Gods Spirit, in that, if God would give as excellent gifts unto his servants, as ever he did unto my Prophets or Apostles, they may not exercise these gifts, being hindered by the formes of this book, and albeit the Scriptures contained in this book are in themselves good, yet as they are placed in this book they are but a blemish: as a gold chaine is an ornament about the neck a of queen, but it is a blemish about the neck of a sow, for how much so ever these Scriptures do procure credit and respect to this book, and to the superstitions thereof, so much they procure discredit and contempt to the rest of the Scriptures, as when Dinah was defiled with Sechem, it was a shame to the whole family of Jacob; and if the son of a Prince become a theefe, he shameth all his kinred. If any wold glew the nose and lugs of a man to the face of an ox, or the nose & lugs of an ox to the face of a man, both these wayes it is a disgrace unto man: So the glorious banner of Gods word is disgraced, whither it be incor­porat and sewed together with the dishclou [...]s of hu­maine traditions and errors; or whether they be incor­porat with Gods sacred word. 2. They make choose of some Scriptures to be insert in this book, as if the rest of the Scriptures were but babling, and not beseeming the wisdome of God; and as if God unadvisedly had sent them unto his kirk. 3. If nothing were in his book but these few Scriptures, the clouting and clamping of them together is a despising of the order wherein God Spirit placed them as if he were not a God of order: And it is a restraining of Gods Spirit, by the continuall [Page 51] reading of them, to hinder the free passage of the re [...] as an herald receiving many ordinances from his king, by the oft repitition of one or two of them, he leaveth no time to promulgat the rest. In the Kalendar they or­deine the Psalmes to be read twelve times in the year: They appoint not the rest of the Scriptures to be read six times in the year, and 122. chapters of the scripture are never appointed to be read. 4. They miscall some Scriptures, is a historie in Act. 10. vers. 34. which is read on Munday in Easter week: and Act 7.55, &c. read on S. Stevens day: Joel. 4.12, &c. read on the first day of Len [...]: Revel. 7.2. on all Saints day, these and such other places are niknamed Epistles. Qu. 22.

In what order do they minister the communion? Ans.

Their pride is seene also in this, for all bishops, pre­sbyters and deacons must alwayes first receive the cō ­munion before others: they say it is done, that the cler­gie may help to distribute the elements, but they do it when there is no need of help, the presbyter being sufficiently provided alreadie, when many of the cler­gie are present, not only so many as might be for help, but all must first communicat. The cause then is only pride, for they will be first in all things, and yet they say that men should receive the Sacrament with greatest humilitie. Qu. 23. What use have they of a communion table? Ans. They appoint a table neverthelesse they take it from the people in two respects: 1. In respect of the people who kneele at the act of receiving the elements, what use have they of a table, when they neither sit at it to eat their meat neither take they their meat off from the table? 2. In respect of the minister [Page 52] [...]at giveth the elements, the ministers hands are only their table, from which they receive their sacramentall food. The communicants even when they kneele not, yet they sit at the table, not like feasters, but like beg­gars at a dyke side, waiting for the distribution of their almes. The beggars may turne their backs as well as their faces towards the dyke, for any use they have of it, so may the communicants turn their backs to the table, for any use they have of it.

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

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

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

Ans. 1. It is the calling of ministers to consecrat & blesse the elements, by the word and prayer; but no Scripture can prove it to be their calling, to give al­wayes the elements with their own hands, more then by the hands of others: it is alike if he give them, by whose hands soever it bee. He giveth not the Bible, [Page 53] which is the audible word to every one out of his o [...] hands, albeit he explicateth and preacheth the meaning end, uses, and application of both the visible word, of the sacraments, and the audible word of the Scriptures: and albeit both the doctrine of the word & sacraments are written in one canon; if thou say, that he giveth not except he do it with his own hands; Thou may as true­ly say that Christ giveth not, except he do it with his own hands. 2. No Scripture proveth that Christ gave the elements to every one out of his own hands, nei­ther at Baptisme, nor at the Lords Supper. As for Ba­ptisme, John 4. 1. saith, that the Pharisees heard that Je­sus baptised mo disciples then John: and in vers. 2. he saith, that Iesus baptised not, but his disciples: the first verse showeth that he gave the Sacrament by his au­thority, and blessed it: the 2. verse showeth that he gave it not with his own hands, but by his apostles: and at the Lords supper, Luke 23.17. saith, Take this, and divide it a­mong you, this is meant of the cup of the Lords supper: 1. because the same words which are subjoined to this cup here, are subjoined to the cup of the Lords supper in Math & Mark: these are, I will not drink of the fruit of the vine, untill the kingdome of God shall come. 2. If these words were of the cup of the Passeover, they should be false, for they drank wine after the Passeover at the Lords Supper, Luke speaks twise of this cup (in vers. 17 & 20) In the vers. 17. he speakes of it with the speach of the passeover, because alike speach is subjoined to both: for after the passeover he said words that were not mentioned by other Evangelists: viz. I will not eat any more thereof, untill it be fulfilled in the kingdome of God: [Page 54] [...]hat is, I did eat oftimes the Passeover before, but the thing signified by the Passeover was never fulfilled: It shall not be so now, for I will eat no Passeover after this untill it be fulfilled in my sufferings in the kingdome which GOD hath in his kirk on earth: and albeit I never drank the wine of this new instituted supper before, neither will I drink any more of it, untill I drink the thing signified by it, viz. I must drink the wine of the cup of GODS wrath by my suffrings: He prayed his Fa­ther to take this cup from him, if it were possible: (the bread and the wine of this new supper, signified unto Christ the bread of affliction, and the cup of the wine of GODS wrath, which now should be his food in his suffrings: as in his lifetime it was his meat to do the will of GOD, so now at his death he feedeth in suffring Gods will; for he saith, not my will, but thine be done) This bread and wine signified to the apostles, the body and bloud of Christ, not as he was in health, rest and peace, but as he suffred tribulation and GODS wrath for our sins: he was like a nurse that eateth bitter things for the health of the infant. The wine of GODS wrath is mentioned in Revel. 14.10. he drank it with the apostles, not only because they were with him in the garden, when he did sweat blood and water, but as when the head drink­eth, the whole man is said to drink because of the uni­on between the head and the members, and because strength and comfort cometh to the members, by the drinking of the head. He drank personally, they drank spiritually by faith in his suffrings; and by imputation for his suffrings, are counted their suff [...]ings, but their sins were counted his, he being their cautioner: The [Page 55] taste of this cup was bitter to both, for Christ pray [...] against it, and the elect pray dayly to GOD to save them from it: the fear of the danger of Gods wrath is bitter, the effect of Christs drinking of this cup was sweet to both; it was sweet & comfortable to them to get mer­cy, it was sweet and delectable to Christ to show mercy, though he bought it with his bloud: he drank this cup new with them, because never man drank the like of it before, and hee himself drank never such a measure of GODS wrath before: the Elect under the gospel drinks it new by faith, for the nature of the cup of Gods wrath which Christ suffered, was never so cleerly known be­fore, & the comforts of Gods Spirit given to the elect by faith in his sufferings, were never so sweet before: they are now sweet like new wine, he drank this bitter cup in his Fathers kingdome. Where a king is most obey­ed, there is his kingdome: But none gave so great obe­dience to God as his own Son, who obeyed him to the cursed death of the crosse. 3. The Lord said not 12. times, Take yee eat yee, albeit 12. disciples were with him: hee said it but once, when he gave the elements. One stretching or this hand, could not touch all their hands at once, neither was it needfull, therefore they divided the elements among themselves. 4. Luke vers. 20. speaketh again of the cup of the Lords supper, to show the time of it, which was after the eating of the bread: but he saith not the words of thanksgiving; nor yet, Take it, and divide it amongst you, because they were mentioned in verse 17. 5. You fear the laicks that su [...]h side you be witches, or profane people, and there­fore you will not take the elements from them. If you [Page 56] [...]ow them to be so, flee from them. If thou know not, why judge you before the time so uncharitably at the feast of charitie, usurping also the place of Christ the great Iudge of all. It may be at his coming, many whom thou condemnest, shall bee found more inno­cent then thy self; and thou shalt be found unworthie to have taken the elements from them. Also, if thy reason be good, neither shouldst thou take the Sacra­ment out of the ministers hand, for thou knowest not if he be profane, or a warlock, or a hypocrite.

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

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

Ans. It is doubtlesse: but the ambitious clergie do think otherwise, 1 Because they get this honour that [Page 57] men shall take the elements out of their hands [...] their knees; and where the people kneele not, yet [...] Ministers go about, expecting a time when the people shall be compelled to kneele. 2: Their going about also will excuse their idlenesse and ignorance, if they want exhortations for the people. 3. In like man­ner they are well pleased to stand, rehearsing the X. Commands before the Communion, and the people all the while are sitting upon their knees, at every Command crying for mercy; but the presbyter like one without sin, neither kneeleth, nor asketh mercy.

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

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

[Page 58]2. If Christ were visibly conversant with men, how shall he be outwardly and religiously discerned by Di­vine adoration from all things visiblie in heaven and in earth, but by pointing at his determinat locall pre­sence with kneeling, or falling on the face, or such re­ligious gestures: but seeing this is done to the Sacra­ment, the difference of Divine honour is taking from Christ. And if the bread were GOD indeed, by what other outward honour could we discerne it religious­ly from things that are not GOD, if not by kneeling. Albeit we would give our greatest inward reverence to Christ, yet this outward adoration is relative idola­trie. It is idolatrie, because we discerne the elements with that religious outward worship, whereby we should discerne Christ, GOD and man, from all other creatures. It is relative, because men beleeve that it is a honouring of Christ so to discerne the elements, as the Israelites thought it a honouring of GOD to adore out­wardly the golden calf. 3. Christ made both the bo­dy and the soul, and therefore he should be worshiped by both, as also because he redeemed both: And if it be lawfull to honour Christ by directing our outward adoration, to any other object but Christ; it is as law­full to honour Christ, by directing our whole inward adoration, & reverence due unto GOD, unto that same outward object: the reason is alike, GODs word neither forbideth, nor commandeth the one more then the o­ther: And if we serve GOD by directing his worship to another object which is not GOD, then his justice re­quireth to glorifie [...] in heaven, by giving the glory we hope for unto other creatures, and not to our selves.

[Page 59]4. It is as great a calumnie, to say that men [...] their greatest humility, if they kneel not at the instant of receiving the elements, as to say, they want faith, if they rehearse not the articles of the creed at the same instant: And that they want charity, if they give not almes to the poor at the same instant; for as we should come with the greatest humility, so should we come with the greatest faith, and charitie to the Sacrament, And if humility can not consist, except when it is out­wardly expressed, no more can other heavenly graces consist, without their outward expression.

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

If m [...]n had fixed the religious gestures of adoring God determinatly, toward the oxen and sheep which were [Page 60] offered in sacrifices and towards the Paschall lamb, which represented the same Christ whom now the sacramentall elements do represent, it had beene idoal­trie, albeit they were holy ordinances, and had Christs spirituall operative presence with them. 2. If you e­steeme the bread to be GOD, and will adore it as GOD, the being a holy ordinance no more hindereth this a­doration to be absolute idolatrie, then was the wor­shipping of the fire by the Chaldeans, of the sun by the Persians; and of Dagon by the Philistims: So also there is no reason, why the being a holy ordinance shall hinder it to be relative idolatrie, when we worship GOD by directing our religions gestures determinatly towards the sacraments, more then to worship the same GOD by directing our religious gestures determinatly to­wards the Sun, or the fire, or Dagon, or towards the golden calf, &c. True humility will make us eschew all appearance of evill, and fear the least colour of idolatrie, & kneele unto GOD at more pertinent times, as at the actions of prayer and thanksgiving, before and after the participation of the Sacraments, and that be­cause these actions as well as our gestures do expresse also our humility, prayer expresseth our humble de­sire, and thanksgiving our humble gratitude and dueti­fulnesse: Christ our LORD did expresse humility by a­ction, when he did wash his disciples feet, that night he was betrayed, and by word & gesture when he kneeled down and prayed in the garden: The same humility re­mained in him also when he used not such expressions.

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

[Page 61] Ans. 1. The Minister and the Sacraments are ne [...] ther GODS nor kings, therefore thou owest to none of them neither the religious honour of GOD, nor the civile honour of kings. 2. But if the kings servant in the kings name would give gold unto thee in the kings presence, and thou wilt take it out of his hand, directing that same civile gesture towards him, that thou usest to direct to the king, what honourable civile difference makest thou betweene the master and the servant. 3. Albeit a king like Dioclesian would give all his civile honour to any of his subjects, yet God will give his religious honour to no creature, Matth. 4.10.

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

[Page 62]Qu. 30. Should not the Sacraments be holily and reve­rently used? Ans. 1. They are profained, when Gods worship is determinatly fixed to them, as if they were idols. 2. They are reverently and holily used, when they are used as Christ commanded: That is, when by looking upon the bread broken, and the wine poured out, we take occasion to remember the LORDS death when his body was wounded, and his bloud shed: when we take and eat the elements, then we by faith should believe and apprehend, that these sufferings were for our sins, to purchase unto us life eternall.

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

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

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

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

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

[Page 63] Ans. The uncovering of the head is a sign of common reverence given both to God, to men of a honourable, and also a lower estate: kneeling is not so, it is most pro­per unto God himself, who is above all dignitie, and therefore it is more dangerous. This gesture discernes the Majestie of God from all creatures; and therefore Paul said ( Phil. 2.10) At the name of Jesus shall every knee bow: for God bath given him a name above every name, vers. [...]9. No name is above every name, but the name of him that is God, The Father gave unto Iesus the name of God: That is, declared him to be as truely God as he is man, after that he arose and ascended unto glory.

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

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

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

In 1 King, vers. 54. It is said, when Salomon ended his prayer unto the Lord, be arose from before the altar of the [Page 64] Lord, from kneeling on his knees, and streaching out of his hands to heaven, &c. Ergo wee may kneele before the ele­ments when wee adore GOD. Ans. 1.

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

2. Yet the altar was before his face because his face should have beene directed determinatly towards the mercy seat, where the Lord ordinarly dwelt and ap­peared: The altar was only a mids and outward object standing between his face, and the mercy seat, GOD had two sorts of glorious presence, one of lesse glory, where he personally, typically, and ordinarly appeared between the cherubins, upon the mercy seat, which is called Gods footstoole, towards the which the kirk in the Old Testament was commanded to worship GOD Psal. 99. vers. 5. Towards this presence Salomon did kneele, and turne his face, because GOD personally appeared there. The second sort of glorious presence was, and is of superexellent glory in heaven, where God dwelleth among his Angels and Sancts, and where now Christ in his manheed sitteth at the right hand of God, unto this presence Salomon streached forth his hands. 3. There are three sorts of midses or outward objects before men when they worship God: a mids of indifferencie; a mids of necessitie, a determinat re­ligious mids of adoration. They are called midses, be­cause they are placed between the worshiper and the object that is worshiped. They are called objects, be­cause they are before our face and senses when we worship God. 1. The mids of indifferency is, when we make no difference of one thing more then an other [Page 65] to be before our faces, when we adore God, as we look towards a wall or a door, or a window, a hill or a rock, &c. not fixing our adoring gesture to one of them more determinatly then to another, and that be­cause God whom we worship is every where, as really in his essence as in any Sacrament or Divine ordinance.

2. The mids of necessity, is such a mids, as we can not eschew to be before our faces, for it is in a right line between us and him whom we adore. So when Salomons face was directed determinatly towards the ark and mercy seat, where God dwelt typically between the cherubims: (1 Sam. 4.4. and 2 Sam. 6.2.) Then the brasen altar, the altar of incense, the vaile of the temple, &c. were situat between his face, and the mercy seat; & of necessity they were midses and objects before his face, he could eschew them. 3. The determinate re­ligious mids of adoration, is that mids whereunto men determinatly, and of set purpose direct their adoring gestures, whither any other mids go between them or not, and that because God determinatly and immedi­atly appeared in this mids. It was that mids of necessi­ty which was neerest unto Gods personall manifested presence, men did adore towards it, not for it self, but for the personall apparition of God in it, such were the ark and mercy seat, and the temple, albeit it was burnt in the time of the captivity. Daniel worshipped to­wards it when the ark and mercy seat were not in it: If these things were now extant, it were grosse idola­try to adore determinatly towards them, because the personall presence of God forsaid is not in them. It is now personally united to the manhead of Christ in [Page 66] heaven towards the which all knees should bow, albeit the e­lements and heavenly orbes be between him and us, as midles of necessity, his manhead is the outward determinate object of adoration: when he appeared like fire in the bush unto Moses, and like a man unto Abraham, these appearances or formes were midses of necessity neerest unto himself, and they were determinate religious midles of adoration, because they were neerest unto his determinate presence, so that he appeared in them and by them, yet he did not subsist by them. A man ap­peareth in his garment, & by his garment, but he subsisteth by his naturall body, which is of the same person with the soul, so Christ determinatly subsisteth by his humanity which is of the same person with his Divinity, when he became man, his manhead only became the determinate ordinary outward ob­ject of religious adoration, The vail of his flesh is a a [...]i [...] be­tween his Godhead and us, but not between his person and us, for it is of the same person with God, man visible, & God invi­sible are both one person. 4. God was united to the ark by a locall and personall manifested presence, but not by the union of a personall subsistence, he did not subsist by the ark, because it was nothing of his person, he was united to the voice that spake above the mercy seat, by a locall and personall presence and also by organicall application he spake in the ark, but not by the ark, but he spake both in and by the sounding voice or air: he was united to the fire in the bush, and to the humaine form that spake unto Abraham, by a personall presence, & by a double organicall application, for he was seene by the fire and by the humaine body, and was heard speaking by a voice in the fire, and in the humaine body: But when he became man, and appeared in the humaine nature, which consisted o [...] a soul and a body, he was united unto that nature by a perso­nall union, (which included all the unions forsaid in it) be­cause he did determinatly subsist by that nature, and in it. H [...] hath a twofold [...]istence, one infinit, which is in and by in Divinity, an other fa [...]i [...]e and determinate, which is in his hu­manitie, and by it he did determinatly subsist in the form [...] wherein he appeared in the old Testamēt, but he did not sub­sist by them, albeit he appeared by them; but in the New Te­stament [Page 67] he both determinatly subsisteth in the humanity, [...] by it, and also he appeareth and is seene unto men by it. [...] his determinate presence whereby he appeared personally, men should have directed determinatly their adoring gestures. To his infinit [...]istence and presence, men should direct their gestures to all places alike indifferently. Then it was idolatry to make the golden calfes determinate religious midses of a­doration, It should have bene idolatrie to make any sacrifice or sacraments in the old and new Testament, such midses for God did never personally appear, nordwell in them determinatly.

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

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

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

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

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

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

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

[Page 68] Ans. 1. A man cutteth not the whole fingers from the sore, [...]beit he neither burn nor wou [...]d his whole fingers, that they may be conforme to the sore; so we excommunicate not our selves from you, though we hurt not our consciences with your blemish, for we hear the same word, and are baptized with you, and we converse together. 2. If a sore member re­fuse to be healed, it rather excommunicats it self from the whole, so you refuse spirituall health, &c. 3. Wee separate our selves not from you, but from your idolatrous blemish, for we should not countenance such contempt of God, then heale your sore, and we shall communicate with you. 4. We communicate with the whole kirk of God, if we take the sa­craments publictly with any members thereof. 5. All the pari [...]hes in the earth are not excommunicate every one from another, though they communicat not all in one assembly.

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

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

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

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

[Page 69]42. What outward meanes are best to be used for conserving the knowledge, and practise of true religion among men, that they be not suddenly turned into apostasie, by every winde of corrupt doctrine?

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

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

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