I. The Surplice.

THe Surplice with all the rest of that Popish Wardrope of Superstiti­ous garments, Hoods, Tippets, Rochets, &c. For there is the same Reason of them all, they are all Popish Idols, and ancient wayes of Su­perstition. For if you look into the story of Jehu, you will find that the Priests of Baal had their Superstitious garments in those times, 2 Kin. 10.22. and he said unto Him that was over the [...]estry, bring forth the vest­ments, [...] pag [...] for the worshippers of Baal. And amongst the Papists, the Surplice as some have well observed, [...] 28 hath been such a master Idol, that it sancti­fieth as it were all their other Idols; So that without this it is unlawful for them to Officiate. The Lord indeed appointed holy garments for the Priests under the Law, but if the Lord had not appointed them, it had been a sinful and a foolish thing to use them, and therefore it is said of Gideons Ephod, which as it seemeth, was made in imitation of the high Priests garments, that Israel went a whoring after it, and it became a snare to Gideon and to his House, Judg. 8.27 An Ephod is nothing else but a garment made partly of Linnen, not unlike a Surplice, but more rich and costly. Those garments of Aaron, are said to be for glory, and for beau­ty, Exod. 28.2. [...] 28 2 Because they typified and shadowed out the beauty of Christ, our true high Priest, in all those glorious graces of the Spirit of holiness in him. But when the Sun ariseth, the shadows fly away, and therefore now that Christ the body is come, and that Sun of Righteous­ness arisen upon the World, those legal shadows are done away▪ and to retain them in these Times of the New Testament, doth interpretatively deny that Christ is come in the flesh, and therefore there should be no difference between the garments of Ministers in their holy ministrations, and the garments of other persons, or of themselves at other times, but they shovld go in their habit according to the grave and Comely man­ner of those among whom they live. All the hint the Scripture gives con­cerning Ministers apparrel, is only in that word [...] [...] Tim. 3. 2. which implies, that they should be comely, but not the least hint of any different Ceremonious garments to know them by, from other men. And therefore when this Superstition began to spring amongst the french Bi­shops, Ca [...]estinus writeth thus to rhem, [...] part [...] [...]507· discernendi a plebe vel caeteris sumus doctrina non veste, Conversatione non habitu, mentis puritate non cultu, we are to be distinguished from the common sort by Doctrine, and not by garment, by Conversation and not habit, by the purity of mind, and not Apparrel.

[Page 37]I dare appeal to any sober mans Conscience, do you think tha [...] [...] Jesus Christ wore a Surplice, or that Paul or any of the twelve [...] did preach in a Surplice? This Argument was alleadged to one in [...], to which the man confessed, He thought they did not, but He [...] Reason was, because the Church had not then appointed them, to [...] the other replyed, I will have as good an Answer as this from a [...], to believe as the Church believs, the Church is bound to keep to [...] Word, and if she reject it, the Church plays the Harlot. John the [...] had a several apparrel, Math. 3.4. As Elijah also had before Him, 2 King. 11.8. but he had a special diet also, locusts and wild hony, and therefore by this Argument Ministers must have a several diet also from other men, as well as a distinct Apparrel▪ Mr [...]artwrights first rep [...] pag 73 But John was an extraordinary per­son, and the Lord would have him and his Ministry differenced from others, and the extraordinariness of his Ministry set forth by these things, that the people might be the rather moved to enquire of his Office whom they saw vary so much from the Common Custome of other men; nei­ther did he wear gorgeous and costly apparrel, but course and mean, and therefore it doth no way suit the case in Hand, unless the Bishops will ex­change their Surplices for raiment of Camels hair, and their Canonical girdles for a leathern girdle, &c. And it is of like weight to alleadge the Angels appearing in white, of which the Surplice, is but a ridiculous and as Dr. Ames fitly calls it Ames▪ Fresh [...] part 2 Pa [...] 292 an apish Imitation, for by the same Reason Ministers should wear Leather, because the Angels are described with wings, to shew their swiftness and readiness in execution of their Office. The wearing of a white garment in old time was nothing else but a more comely apparrel, such as black is now, with us: After times having beta­ken themselves to darker Colours, as more grave and modest, and there­fore that Colour would be light, and Stage-like with us, which was grave and honourable with them.

Objection, better preach in a fools Coat, then not preach the Gospel;

Answ. If this saying be weighed in the ballance of the Sanctuary, it will be found to be more pleasing then solid, more plausible then weigh­ty. For the Rule is clear, we must not do evil, that good may come thereof, Rom. 3.8. but it is an evil thing, and a sin to preach in a fools Coat, there­fore we ought not to do it, no not for that good end to enjoy the liberty of our Ministry. But how may that be proved that it is a sin? why thus. To do any thing in the worship of God that is not decent is a sin, for the Rule is express, 1 Cor. 1.4. ult. Let all things be done decently and in or­der, but to wear a fools Coat is not decent, but ridiculous; therefore it is a sin to do it in the worship of God, and much more to wear a Surplice, [Page 38] which is fitly called a fools Coat indeed, being as bad, yea, worse. For a fools Coat is only a breach of the rule of decency, but a Surplice is both ridiculous and Superstitious too, It is both a breach of the rule of decency and of the second Commandment, and therefore it is worse then a fools Coat. But we are not to break the least Command for the greatest good▪ And such Ministers as are silenced upon this account, it is not they that do forsake their Ministry, as is most unchristianly and reproachfully said by some, but they are forced from it, and are driven into Corners by plain force and violence. For if men will not suffer us to preach but upon such hard Conditions, that we must break Rules, and Sin against our Consci­ences if we will preach, it is all one as if they should absolutely hinder, for we must not purchase the liberty of our Ministry at such a dear price, though it be such a precious Ordinance, and so great a mercy to enjoy it. A man had better never preach a Sermon all his dayes then part with a good Conscience for it.

And it is not only a few Puritans or Fanaticks as they are now term­ed, that are so nice and so precise, as to dislike the wearing of a Surplice. For those good men who have been over-borne by this Objection, yet their undistressed judgements were against it. For they did conforme to it with grief, and as their burden, and because their judgements were di­stressed by the persecutions of those times, between these two, either to conforme, or not to preach. And in the Book of Martyrs you will meet with many remarkeable Testimonies of those faithful witnesses of Christ, who loved not their lives unto the death, you will there find a great cloud of Witnesses against these smaller things as some account them, Mr. Ro­gers the Proto-martyr of all that blessed Company that suffered in Queen Maryes time; He told them in an holy scorn, Fox. Acts and mo­num. vol. 3. pag. 131. e­dit. 1641. that he would not wear that foolish attire, unless the massing Priests were made to wear upon their sleev [...] a Cha [...]e with an Host upon it, that there might be a manifest difference be­tween the popish Priests and the Ministers of the Gospel. Bucer also did re­fuse to wear a square cap, and gave this Reason for it, Dido­ [...]lav. Altar Da­masc. pag. 891. because his head was round. Philpot Fox vol 3 pag 29 col [...] in Queen Maryes time would not come to the Convocation in a long Gown, and Tippet, as all the popish Clergy did, for which they did threaten to turn him out of the Convocation; Ho [...]per in King Edwards dayes, did earnestly testifie against them, upon which oc­casion Mr. Fox complains vol 3 pag 146 147 that notwithstanding the Reformation be­gun, they used to wear such garments and apparrel as the Popish Bishops were wont to do, which he calleth player-like Apparrel. And Ridly who was at that time a great stickler for it, God gave him repentance for it, when He was in prison, in so much that he wrote a letter to Hooper about [Page 39] it, wherein he bewails the former ignorance and rigor of his Spirit, and confesseth it was his own weakness and simplicity that jarred with Hoop­ers wisdom in that matter, And in another place there is mention made of one Blumfield a cruel Persecutor, who did threaten a good man, one Sy­mon Harlestone to put him to the Officers, because He did wear no Surplice, when he said Service; and hereupon Mr. Fox who wrote the Book of Martyrs, hath these words vol [...] pag 909 col 2 [...] 60. wherefore it is pity such baits of Popery are left to the enemies to take Christians in, God take them away, or else us from them. For God knoweth they be the cause of much blindness and strife amongst men. And Mr. Thomas Becon in his works printed at London, cum privilegio, 1562. expresseth himself thus, Becon Catech pag 484 apud quench [...] pag 110 wherefore in my judgement it were meet and convenient that all such disguises of appar­rel were utterly taken away, for as much as it is but the vain Invention of man, and hath been greatly abused of the massing Papists. For what hath the Temple of God to do with Idols, what Concord is there between Christ and Belial, what have the vestments of a popish Altar to do with the Table of the Lord Christ? Moreover the Canons of 1571, forbid the gray Amice or any other garment defiled with the like Superstition, Vide Di­doclav [...] pag 897 but this Reason reacheth the Surplice, and therefore the equity of that Canon excludes it, though the letter do not. Finally, the Bishops are bound to the use of a pastoral staff by King Edwards book, to which the statute of Elizabeth referreth, but in this they transgress themselves, and therefore with what Conscience, yea, with what fore-head can they smite their fellow Servants for a lesser matter?

II. The Sign of the Cross in Baptism.

THis is another popish Idol; for it is a thing which the Lord never com­manded, and which never came into his heart. It is a manifest ad­ding to the Institution, and the Arguments that are usually brought a­gainst other Popish Corruptions, against oyl, cream, salt, spittle, &c. will hold as well against the Cross. Nay more may be said against this, then a­gainst some of those. For oyl formerly was of some use in the worship of God, which the Cross never was; and oyle was never Instrumental to any cruelty of man against the Lord Jesus Christ, as the Cross was. If a Child should love and kiss the knife that cut his Fathers throat, or worship the Gallows on which his Father was hanged, you would say, he were an un­gracious Child, or else a meer fool, for nature and Reason would reach [Page 40] him rather to detest it. But then what shall we think of the Papists and o­thers, who thus Idolize the Cross, upon which Christ was crucified, why is not as much honour due to the Spear that pierced him? and to whips, and nails, and thorns? why may they not as well worship Iudas who betrayed him? and why may we not by the same Reason take a thorn when we baptize a Child, and give it two, or three pricks in the forehead, to shew that it must suffer for Christ? for Christs head was crowned with thorns, we may do this with as much Reason, and with as good devotion for Epiph. heres 49. Apud Parker of the cross p. 1 pag 103 ought I know, as Sign it with the Sign of the Cross. I have read of some who were wont to use bread and Cheese in the Lords Supper, called Ar­totyritae, and there is as much Reason for this, for ought I know, as for the Cross in Baptism; If the Churches Authority be all that can be said for it, if there be no other Reason for it, as indeed some pretend that this is e­nough; The Church then may do things which she can give no Reason for, and we must yield blind obedience to her dictates, and so pin our faith as the Papists would have us, upon the Churches sleeves.

It is true, the Scripture speaks honourably of the Cross of Christ, God forbid, Gal. 6.15. (saith Paul) that I should glory in any thing save in the Cross of our Lord Iesus Christ, whereby the world is crucified unto me, and I unto the World: but by the Cross of Christ is meant the death of Christ, for it is by the death and Sufferings of Christ that our lusts are crucified, and not by the Cross of wood. As when the same Apostle saith, the preaching of the Cross, is the power of God to save Souls, 1 Cor. 1.18. it is not meant of a woodden Cross, nor yet an aery, or watery Cross, but the preaching of Christ crucified, as he explains himself, ver. 23, [...]4. Is any man so blind as to think that the great Apostle made it the great work, and buisiness of his preaching to cry up the Cross of wood, which was nothing else but the instrument of mans cruelty against our Lord Jesus Christ? And therefore as Mr. Parker shews Par­ker of the cross part 1. pag. 82 it ought to be as odious to us as is the Gallows to a child on which his Father was hanged. And in that learned Book of his▪ a Book which the Bishops durst never undertake to Answer, he hath proved that this by some so much applauded Sign of the Cross, is a sin against all the Ten Commandments, and a breach of the very letter of the Second Commandment, being an Image in use religious of mans devising, and taken from the Brothel house of Gods greatest enemy, pa 104 yea, amongst all the Signs of Rome, there is not a more gross and dirty Harlot. He shews that pa. 59 it is the greatest Devil amongst the Idols of Rome. For it is adored by the Papists pa. 5. as a distributer both of temporal blessings, and heavenly graces. It is supposed by them to pa. 45. bless, to convert sinners, to wrok miracles, to save all that are marked with it, to sanctifie [Page 41] and consecrate the water of Baptism, to make it effectual to procure re­verence unto Baptism, to put us in mind of our vow therein, to fortify and strengthen us against temptations, to drive away the Devil, though as he saith well, p. 13 [...] this pretended use of it against the Devil is no better then a straw to run at Tilt with. But what higher and greater things then these can be said of any Ordinance of Christ? But instead of these glori­ous effects, it hath done a world of mischief, as much I do believe as ever any Idol did. For God hath accursed it to be a snare, and so it hath proved accordingly. Ibid. [...] 2. page [...] 61 It hath shed much precious blood, which the Earth will not Cover, Napie [...] in Rev 16 and propos [...] Dr Lay [...] against P [...]lacy pa [...] 102, 10 [...] parker the [...] par [...] 1 Chap [...] Sect 6 136 And it is conceived by very learned men, that the Sign of the Cross is that special mark of the Beast, Rev. 13.16. But all our Writers do consent, that the Ceremonies of the Romish Church, are a part of the mark of the Beast, of which Ceremo­nies, the Cross is chief. And shall such a principal badge of Popery? such an Ensign of Anti-Christ, such a Trophee of Anti-Christ, his Conquest and desolation of the worship, and Churches of Christ be retained and continued amongst Protestants? shall we suffer such a mark of the Beast to be set upon our Fore-heads, and upon the Fore-heads of our Friends and Children? God forbid. They may be the Instruments of Christ to eat the Whores flesh, and to burn her with fire, and shall they wear the Whores mark? I say again, God for­bid. The Idolatry of this Ceremony is so gross and palpable, that some, who have made a Shift to swallow down almost all the rest, the very Organs and all, yet they have stuck at this, they have not been well able to digest the Cross in Baptism.

III. Kneeling at the Lords Supper.

THis is an Idol too, for it is contrary to the Institution, & to the second Commandment: Christ and his Apostles did use a Table gesture, and therefore so should we. For it is said, whilest they did eat, edentibus illis, Math. 26.28. Mark. 14.22. But if whilest they did eat, then also whilest they did sit, for these two are conjoyned, Mark. 14.18. whilest they sate and did eat, and though they did not sit upright, but with lean­ing, yet it was the Table gesture then used in Feasts and Banquets; and [...] 38 if we sit according to the Custome of the Country where we live, we imitate aright, and it were apish imitation to sit otherwise, as it is [...] to use white wine, or red, the wine of Iudea, or the wine of France.

[Page 42]Objection, But we may pray in the act of receiving, therefore we may kneel.

Answ. Kneeling is not the only prayer gesture, for the publican stood and prayed, Luk. 18.13. Though Moses and Samuel stood before me, Jer. 15.1. The Prophet Elijah as it seemeth sate, 1 King. 18.42. neither is prayer the principal exercise of the soul in the act of receiving, but rather medi­tation, the eye not only beholding, but the mind attending upon the Sa­cramental Elements and actions, making present use of them by medita­tion, upon the Analogy between the Signs, and the thing signified, in which, though the [...] soul may send up short Ejaculations, and darts of prayer to Heaven, to strengthen her own weakness, yet this need not take her off from her principal work of meditation and application of the things represented in the Sacrament, neither doth Ejaculatory Prayer require any change of gesture.

Objection. But no gesture can be too reverend, great and reverend, dread­ful mysteries, (saith one) must be received with great and dreadful humi­lity of Soul, and humiliation of body.

Answ. Groveling upon the ground with their faces in the dust, is a more forlorn, dejected posture then kneeling. And therefore by this Ar­gument they ought not to kneel, but rather to hide their faces in the dust. But the Apostle condemns voluntary humility, Col. 2.18. for it is no true humility, but hypocrisy and Superstition disguised with the name and vizard of humility. It is gross hypocrisy for us to pretend to more holi­ness, reverence, and devotion in the act of receiving then Christ himself, or then the Apostles did, when Christ himself was there bodily present with them, [...] 37 we must follow the Example of Christ and his Apostles, except where they had special Reasons, which do not concern us: for the Apostle alleadgeth the Institution against all abuses, 1 Cor. 11.23. and he propounds to us for imitation the Example and Custom of the primitive Churches, for those Churches were intended by Christ as pat­terns to succeeding Ages, 1 Cor. 11.16. and 1 Cor. 14.33. and 1 Cor. 16.1. 2 Tim. 3.14. there is sometimes in Superstitious persons a legal bon­dage, and slavery of Spirit, and this they take to be dreadful humility. But a Spirit of Adoption is more suitable to the Sacrament, then such a legal Spirit, and obedience is the best humility. That which comes near­est to the Rule and to the Institution, is the best and humblest way, and most accepted of the Lord. Peter it is like, thought himself very humble, when he said to Christ, thou shalt never wash my feet, but it was a foolish and proud humility, and Christ reprove and che [...]ks him sharply for it: therefore let kneelers take heed of such deceitful, proud humility. It is [Page 43] the manner of all Feasts and Banquets, even when Subjects are invited to a Princes banquet, they do not use to kneel while they are eating, but they sit down with Him, as David and Ionathan did at King Sauls Ta­ble. The Sacra [...]t of the Passover was an holy Supper, and yet they did not kneel in the act of Receiving, though the Paschal Lamb was slain in manner of a real Sacrifice, and the slaughter of Beasts, and the shed­ding of blood was more dreadful then the pouring out of wine, but yet they were not wont to kneel at the Sacraments, and Sacrifices of the old Law.

It is a dangerous Symbolizing with the papists, who kneel before their breaden God. It gratifies and hardens them, by giving Countenance to that Errour, but grieves and offends many a precious Saint. And indeed it was the opinion of the bodily presence that brought in this Custom of kneeling, and to deny that, and yet to kneel, is such a piece of Idolatry and Contradiction that some of the Papists professed that they would be torn in pieces with wild Horses, rather then do it, if they did not believe that Christ is there bodily present. Costerus the Jesuite confesseth, that if the substance of bread remain, the Idolatry of the Papists [...] Cap. 8 apud [...] Fresh part [...] 521 is more intolle­rable then the Egyptians was, in worshipping of an Ox, or a Crocodile.

And it is a going backward in Religion, for the first Reformers in the very dawning of the day did reject this Popish practise. [...] 5 [...] 1, 2 Mr. Knox one of the first and chief Instruments of the Reformation in Scotland, calls the Cross in Baptism, and kneeling at the Lords Supper, diabolical In­ventions and being demanded by the Council of England, why he did not kneel? He answered, because Christs action was perfect, and it was surest to follow his example, and when they said, they were sorry to find Him of a mind contrary to the Common order, He replied, and I am sorry that the Common order is contrary to Christs Institution. And in King Edwards time, in those first glimmerings and breakings forth of light, there is this Rule in the Book of Common Prayer, Boo [...] Comm [...] Praye [...] anno [...] fol 15 set forth in his Time, Anno 1549. as touching, kneeling, knocking the breast, and other gestures, they may be used, or left, as every mans devotion serveth, which was a very necessary Indulgence for tender Consciences. And shall we be more violent in th [...]se Times of greater light, when we should be more tender, more light should work more love.

IV. Bowing to the Altar, and setting the Communion Table Altar-wise. &c▪

THis gross Popish Idolatry, after the Prelates had Contended and striven for it several years, was at last enacted and established by them in their last Canons in the year 1640. [...]anon And it was the Immediate forerunner of their deserved ruine, for by this pestilent Innovation they did bring back the work of Reformation, not only as the Sun in Ahaz his dial ten degrees, but almost an hundred years backward. For this gross piece of Popish Idolatry was put down by King Edward the sixth in the year 1550, even in the dawning of the day, in the very beginning of the Reformation, as you may see in the Acts Mon. [...] page 7 [...]0 Book of Martyrs. But seeing the Prelates are so madd upon it, to Conjure it up again from the grave, and from the bottomless pit, we must therefore a little enquire into it. Their late Contentions and Persecutions for it, have occasioned large and learned disputes against it, but of all that hath been said, or might be said against it, I shall mind you only of these six things.

V. Bowing at the Name of Iesus.

A most vile piece of Syllabical Idolatry grounded upon a very gross and carnal mistaking, and wresting of that Text, Phil. 2.9, 10. For,

1. It is but odly and untowardly translated at, for in, for the word is [...] ▪ and it is constantly in all other places ren­dred in the name, as when it is said, baptize them in the name of the Father, Son, and Holy Ghost, it would marre both the Sence and English of the Text, and make it non-sence to say, baptize them at the Name of the Father, Son, and Holy Ghost, so to say, Our Fa­ther which art at Heaven, Mary kept all these sayings at her heart, so in the Creed to say, I believe at God the Father, and at Iesus Christ his Son, and at tbe Holy Ghost: you see how absurd such a phrase would be, There is no such phrase as at the Name, to be found in any English Author, nor in any other Text of Scripture, beside this. [...] [...]he Book [...] Quaeres [...] at the [...]me of Jesus. [...] 2, 3. And I have heard and read, that the Translaters of the Bible did render it in the Name of Iesus, as the same phrase is con­stantly translated by them, in all other places throughout the whole Bible. But King Iames committing the Translation to the Bi­shops, to be published and printed, besides other bald and wretch­ed Alterations, they did corrupt the Translation in this place, blotting out the word in, and rendring it at the name of Jesus, to countenance their own Syllabical Idolatry and Superstition.

2. By the Name of Jesus is not meant the Sound of the Letters and Syllables of the word Iesus, but the Authority, the Power, and Ma­jesty of the person of the Lord Iesus. To expound it of the word, letters, and Syllables, is to make it a kind of a Magical word, which hath all its efficacy included in the Sound, and so to abuse it unto Superstition, as the Iewish Rabbins have abused the word Iehovah with their Cabalistical fooleries and vanities. Why should we not bow as well at the name of God all-Sufficient, El-shaddai, or at the name Iehovah, Elohim, God the Father, Son and Spirit, or at the name Emmanuel, Messiah, Lord, and Saviour, or any other name or Attribute of God and Christ, all those other [Page 53] names being no less precious and glorious then the name of Je­sus: and seing they do not bow, when they hear Christ descri­bed, doth not this plainly shew, that this honour is not done to the person of Christ, but meerly to Letters and Syllables. And it seems to make a manifest disparity and Inequality be­tween the three glorious persons of the Trinity, who are Coe­qual, Coessential, and Coeternal. If Jews, or Infidels should come into our Assemblies, and hear men say, I believe in God the Father Almighty, maker of Heaven and Earth, without any incurvation at all, and then to pronounce the next words and, in Jesus Christ our Lord, with a Stentorean voyce, bowing and scraping the ground, they could not but think, and con­clude, that according to our Queres [...]. page 11▪ principles, God the Father, and the Holy Ghost are not God, or not so much God, as the Son, and that Christ and Jesus were two several persons, the one being bowed too, and not the other. And some have Babington posit. of th [...] Second [...] page 246. well observed, that of the two, the name Christ seems to be more peculiar and distinguishing then the name Jesus. For the Jews never took offence at any for calling him Jesus, but they excom­municated such as confessed him to be the Christ, Joh. 9.22. neither did they ask him, art thou Iesus, Luk. 22.67. but art thou the very Christ? and when he did own it, they rent their Cloaths. For if you respect the litteral name, there were ma­ny others that were called Iesus, as well as He, at the hearing of whose names, the grossest Idolatry is oftentimes committed, by Capping, and bowing, before they know what Iesus is in­tended and spoken of. For the Apochrypha mentions Iesus the Son of Syrach, and we read in the Scripture of Iesus the Son of Nun, called in the old Testament Ioshua, but the Greek renders it Iesus, for want of some Hebrew Letters, Act. 7.47. Heb. 4.8. and Iesus Sirnamed Iustus, Col. 4.11. and Barjesus the Sorcerer, Act. 13.6. at whose name Cousins Quaeres to [...]. Qu. 2 [...] page 21. with many more at Durham did most devoutly bow, no less then twice in one day, one after another, such was their gross Su­perstitious dotage. And I require a Reason, if the word Ie­sus must be bowed to, why they should not bow to it, when they see it written, printed, carved, painted, or Ingraven, as well as when they hear it? why not at the sight, as well as at [Page 54] the Sound of it? and why not at home, as well as in the Church? and if bowing [...]. Andrews [...]. on Phil. [...], 11. at the name of Iesus, be a means to keep men from swearing by it, as some would make us be­lieve, how is it then that, the profanest Swearers are the devout­est Bowers? and drunkards, and blasphemers, and such doleful Creatures, who Swear, and curse, and damn themselves, and drink healths upon their knees to the confusion of Sion, and Sions King, such is the raging, H [...]llish madness of profaneness in these Times, yet such incarnate Devils are the hottest Zelots for every false way, and the fiercest Persecutours of those they call Fanaticks, who testifie against them.

But the Apostle in the Text speaks of such a name as was given to Christ at his Resurrection, as the Fruit and reward of his death and humiliation. Which therefore can be no other, but that Supream Authority, Lordship, and dominion over all things and Creatures, which was then committed to him by the Father. For the Name Iesus was given Him in the very beginning of his Humiliation, Math. 1.21, 25. and 2.1. and Luk. 2.21. but when God did raise Him from the dead, then did he set Him at his own right hand, farre above all Principality, and Power, and Might, and Dominion, and every Name that is named, not only in [...] World, but also in that which is to come, Eph. 1.20, 21. then was all Power given unto Him in Heaven and Earth, Math. 28.19. then did God make Him both Lord and Christ, Act. 2.36. because then, and not till then, he did advance Him to the full and plenary exercise of his Kingly Power and Authority, so that, by the Name of Jesus is mean [...], Christ Exalted, Christ as Lord.

3. By bowing the knee, is meant, that universal Subjection of all Creatures to this Sovereign Lordship, Iudicature, and Power of Christ, especially at the day of judgement. For bowing the knee, is a Sign of Subjection, as when it is said, I have left me seven Thousand that have not bowed the knee to Baal, that is, have not submitted to that Idolatry, & toties Diabolo flectimus, quoties peccamus. Men are said to bow to the Devil, as oft as they obey him, and commit sin. It cannot be meant litterally, [Page 55] and carnally of bodily geniculation, because those in Heaven and Hell have no bodily knees to bow withal. Neither is it meant meerly of voluntary heart submission, and obedience to Christ; For the bowing here spoken of, is performed not only by the Saints and Angels, but by those under the Earth, even by the Devils, and all the wicked and damned Spirits, though unwillingly, and to their confusion; whence Ambrose and others read it passively, that every knee should be bowed, for they are under the feet of Christ, and forced to Submit, and stoop to Him, will they, nill they, as the passive Objects of his Pow­er and Justice. Thus Hierome, non ad genua corporis, sed ad subjectionem mentis, & inclinationem spectat, sicut David dicit, adhaesit pavimento anima mea. It doth not belong to the knees of the body, but to the Subjection and bowing of the mind, as when David saith, my Soul cleaveth to the Earth and dust, noting his inward humiliation, not any outward gesture. And the whole stream of Expositors goes this way. As Calvin, Cartwright, Ayry upon the place. Alley poor [...] Library. [...] printed Lon [...] 1571. fol. 42, [...] 88, 103, 104. Babington o [...] the Creed. [...] 2. pag. ( [...] 244, 245, 246. Whitakers A [...]swer to Reighnolds Cambri [...] 1590. page. 3 [...] 399 apud. [...] to [...]owers▪ [...] 18, 29, 32. And all our Divines against the Papists, Alley, Babington, Whitaker, and many o­thers, who have fully vindicated this much abused Text, and confuted this beggerly Popish Ceremony, shewing, that we ought to look at the Person and Office of the Lord Jesus, and not to be like Children playing with Letters and Syllables.

VI. Popish Holy Dayes.

THese are another Idol of the Church of England. For no­thing can be holy to the Lord, which is not made holy by the Lord. It was a part of the Pharisees Superstition [...]o fast twice a week, Luk. 18.12. and it was the brand set upon Ieroboam, 1 King. 12 33. that he ordained a Feast unto the Children of Israel, upon the fifteenth day of the eighth Moneth, even the Moneth which he had devised of his own Heart. And though it was like un­to the Feast that was in Iudah, ver. 32. and though He pretended the glory and worship of that God that brought them up out of the Land of Egypt, as well as the ease and accomodation of the people, ver. 28. yet all this would not excuse Him, And what is Christmas and [Page 56] Easther, and all the rest of them, but dayes, which the Ieroboam of Rome hath devised of his own Heart? And the people had them from the Pagans, for Christmas is nothing else but the old Heathenish Ba­chanalia, it is kept at the same time of the year, and after the same profane manner only the Pope hath Christened it with a new name.

The Apostle condems the observation of the Iewish Festivals, be­cause they were a shadow of good things to come, Col. 2.16. such weak and rudimentary Instructions were fit for those darker and weaker Times of the Churches nonage, when under the Tutorage and paeda­gogy of Moses, before the coming of Christ. But after that ye have known God, or rather are known of God, how turn ye again to the weak and beggerly Elements, whereunto ye desire again to be in bondage, ye observe dayes and Moneths, and Times, and Years. I am afraid of you lest I have bestowed upon you labour in vain, Gal. 4.9, 10, 11. It is a Sign the preaching of the Gospel hath had but small success in such a place, and in the Hearts of such a people, and if the Apostle said it concern­ing Iewish dayes, surely it is much more true concerning Popish dayes, for there was more Reason to retain those which were appointed at first by God himself, then to observe those which were invented by the Pope, and which have done so much mischief to the Churches of Christ. For as Dr. Ames observs, they were from their first rise not only equalled unto, but also extolled above the Lords day. Easther brought in a Superstitious Lent to attend upon it, made Baptism wait for Her Moon, and conformed our Lords Supper unto the Iewish Passover in unleavened bread. It was the first apple of Contention amongst Chri­stians, the Latine and Greek Churches striving and contending fierce­ly about the time of it, de lanâ caprinâ, and Victor Bishop of Rome des­perately excommunicating those that were not of his op [...]nion in the thing, so that it was the first weapon wherewith the Bishop of Rome plaid his prizes against other Churches, and after slew so many per­sons with, by Augustine the Monke. Holy dayes devised by men in honour of Christ, invited and drew on Holy dayes to Saints. Though indeed it is but a vain pretence to say, they do it in honour of Christ, for it is not good Intentions that will excuse bad actions. Ieroboam pretended very good Intentions, The Israelites pretended an holy-day to Iehovah, Exod, 32.5. though they kept it in a rude man­ner but what saith the Lord to them, even after all the prayers of Mo­ses for them, ver. 34. in the day when I visit, I will visit their sin upon them.

[Page 57]These dayes are rather celebrated in dishonour, and as it were in despite of Christ, as if Christ were a God that delighted in Profane­ness and Wickedness: for he is dishonoured by letting the reins loose to all manner of Profaneness, as much in the Twelve dayes, and in some respects more, then in all the Twelve Moneths of the year be­side. And it is a dishonour to his Sabbath, for men to set their Posts by his Posts, and their Altars by his Altars, as Jeroboam devised a Feast of his own heart, like unto the Feast that was in Judah. Suppose the Church might sanctifie a day where the Lord hath not done it, yet it is needless and superfluous, yea presumptuous to do it, where the Lord hath made other provision, for it is to charge God with folly. But Christ the Lord of Time, and the Lord of the Sabbath, hath san­ctified and instituted the first day of the week, whereon he arose from the dead, for the Commemoration of the great work of our Re­demption by him. And what can the man do that cometh after the King? and in those things which have been already done? Eccles. 2.12. It is a bold and deep reflection upon the wisdome of Christ, to adde thus to his Appointments, as if the Lord Jesus Christ himself were not wise enough, to appoint dayes and times sufficient to keep his own Nati­vity, Death, Resurrection, Ascension, and all the great things he hath done for us, in everlasting remembrance in the hearts of his Saints, but the Devil and the Pope must help it out. Neither is the yearly time certainly known, but much disputed amongst Chronologers and Di­vines, so that Holy-day keepers cannot say that they do commemorate opus diti in die suo, the Lord having hid it, as he did the body of Mo­ses, to prevent Idolatry.

And it is a great infringement of our Christian Liberty, when God hath given us six dayes wherein to serve him in our Callings, Six dayes shalt thou labour. As it is Profaneness to call that common which God hath sanctified and made holy; so it is Tyrannical Superstition and Pre­sumption to make that holy which God hath made common. Occasional dayes of Humiliation and Thanksgiving, when God by his Providence calls thereunto, there is Scripture-ground and warrant for: for, Je­hoshaphat proclaimed a Fast, 2 Chron. 20.3. and so did the King of Nineveh, Jonah 3.7. see also Joel 1.14. & 2.15. From whence some have not unaptly said, That the Magistrate and the Church hath as it were a Warrant dormant for such dayes. Neither indeed could all the particular Causes, and Occasions, and Times thereof be particularly determined in the Scripture, because they are infinite, and Christ al­lows also private Fasts, Matth. 6.17, 18. but here there is onely an [Page 58] occasional designation of a time, upon a present emergency of Pro­vidence calling thereunto. But in those Anniversary Popish Festivals time is dedicated and sanctified to an holy use in a stated way, which is more then the Scripture impowers men to do. So for Week-day-Lectures, they are most impertinently objected, for these are not hours sanctified or consecrated to Gods service, but onely the most convenient times when most may resort to the hearing of Sermons. So that time is onely designed occasionally, not dedicate or sanctified. Time is made to serve Gods people, and not Gods people made to serve the time, or to serve God because it is an holy time.

And whereas some have seemed to condemn the superstitious part of Christmas, but plead hard for the Hospitable part, as they call it: The Answer is, That the Feasting and Sporting is an Appendix to the Worship, or rather to the Superstition, and therefore stands or falls together with it. The Apostle therefore calls them Idolaters, even for their Feasting and Sporting, 1 Cor. 10.7. Neither be ye Idolaters, as were some of them: as it is written, The people sate down to eat, and drink, and rose up to play. And if you reade the story of that Idola­try of the Calf, Exod. 52. you will finde that it was Celebrated much after the same manner that Christmas is, or rather somewhat better; for they rose up early on the morrow, and offered burnt-offerings, and brought peace-offerings: So that it seems they went to Church, and said their Prayers most devoutly in the morning, and then they sate down to eat and drink, and rose up to play, ver. 6. and there was shout­ing, and singing, and dancing amongst them, ver. 18, 19. Sober mirth, and the moderate use of the good Creatures of God, is lawful at any time of the year, and there never was any Minister that Preached or spake against that; but to have better Cheer upon a Popish Holy-day, then at another time, meerly upon this account, because forsooth it is an Holy-day, this is superstitious: and the Revelling, and Rioting, and Luxury which is usual at those times, is every way an hinderance to Hospitality, and not a furtherance to it, that which might and ought to be bestowed in a way of Liberality to the Poor, being mis-spent and lavished away in vain Prodigality and Luxury.

The dayes of Purim, Esth. 9. were seven hundred years since ob­jected by Papists unto the Waldenses, and since by all Papists that have written against Protestants about Ceremonies, as Gregonius de Valen­tia, Bellarmine, Suarez; and we need not seek for new Answers about it, for that which our Divines have answered to the Papists, is suffici­ent in two words. 1. That it cannot be evinced, that these dayes of [Page 59] Purim wer [...] Religious Feasts. Junius saith, Praeceptum fuit Politicum, they were onely dayes of Civil rejoycing, they are called onely the dayes of Purim, not the holy dayes of Purim. They are not called Chaggim, no peculiar Sacrifice was appointed, nor any holy Convoca­tion of the people enjoyned. The Ordinance required but Feasting and Joy, and sending of portions to one another: the Rest men­tioned Esth. 9. was onely from their Enemies; so much work as might stand with a Feasting-day was not forbidden. 2. Vpon suppo­sition of a Religious Feast instituted by Mordecai, he did it, saith Dr. Whitaker, God inspiring him, and peradventure by order from some Pro­phet. As Zech. 8. they changed their Fasts into Feasts by the mouth of the Lord, by the Ministry of the Prophet. And though we do not reade expresly, that either God or any Prophet did require this Feast of Purim, yet forasmuch as it stands approved in Scripture, there is no doubt but it was done by warrant from God.

The Feast of Dedication, Joh. 10.22, 23. hath also been objected from the time of the Waldenses, but it is not certainly known what Feast of Dedication this was, and whether meerly of humane Insti­tution. Some take it for that which Solomon appointed, others ascribe it to Ezra, others to the Maccabees; neither is there any evidence that [...] approved it. The Text onely saith, that he walked then in [...]mons Porch, which he might do without observing or approving [...] if it was nothing but a Tradition of the Elders, we may be sure th [...] Christ who testified against other Inventions of men, did never observe this.

It was Luthers desire no less then Seven-score years ago, in his Book de Bon [...] Operibus, set forth Anno 1520, that there were no other Fe­stival dayes amongst Christians, but onely the Lords-day: And right excellent was that Speech of King James to a National Assembly in Scotland, Anno 1590. He praised God that he was King in the sincerest Church in the world; sincerer then the Church of England, for their Service was an ill-said Mass in English; sincerer then Geneva it self, for they observed Pasche and Yoole, that is, Easter and Christmas, and what warrant (said he) have they for that?

VII. Holiness of Places, or Consecrating of Churches▪

TO discover the vanity of this Superstition, consider, that inherent Holiness which is in Persons, is a thing which Places are no way capable of: but the onely holiness that is or can be pretended for them, is a Relative Holiness, upon the account of some thing without them, in respect and relation whereto, they are denominated and re­puted holy. Hence one that writes for it hath described it thus, A state of Relation of Peculiarity to Godwards. Now in the time of the Old Testament, we finde two sorts of holy Places upon this account of Relation to the holy God.

1. Where God was pleased to afford the visible and extraordinary Ap­pearances and Manifestations of his Glory to the very eyes of his Ser­vants, such Places were Holy during the time of those Manifestations. As when the Lord appeared to Moses in the burning Bush, Exod. 3.5. The place whereon thou standest is holy ground. So to Joshua, Chap. 5.15. Hence Mount Sinai might not be touched, Exod. 19. And upon this ac­count the Mount where Christ was transfigured is called the Holy Mount, 2 Pet. 1.18. but this Holiness continued onely while that ex­traordinary Presence continued, there is no more Holiness in Mount Sinai, or in Mount Tabor now, then there is in any other place, therefore the Apostle so calls it from what it was, not that it is so still; neither is any other place in these times priviledged with such an ex­traordinary visible Presence and Appearance of God: and therefore this neither is nor can be pretended for our Meeting-places. But

2. There was a stated Holiness in the time of the Law in some Places. And thus some have observed, that we finde but three Places that were holy in this respect, The Land of Canaan, called the holy Land, Zech. 2.12. the City of Jerusalem, called the holy City, Mat. 5.4. & 27.53. and the Temple, frequently therefore called the holy Temple, Jonah 2.4. And these places were perpetually holy, as long as the Old Testament dispensation continued. But if we enquire into the nature, and into the grounds and reasons of this Holiness, we shall finde that it is wholly ceased in these Gospel-times, and that no place is holy now up­on any such account. For

1. These Places were holy, because in them were the standing Signs and Symbols of Gods Presence, which is therefore called his Symbolical [Page 61] Presence, to distinguish it from his Extraordinary Presence before-mentioned, and from his Spiritual Presence, which is not tyed to any place. Hence he is said to choose Jerusalem, and Mount Sion, and the Temple, to dwell there, and to put his Name there, Psal. 76.2. & 87▪ 2. and to dwell between the Cherubims, Psal. 80.1. The Temple it self was a Sign of his Presence, and the Altar, the Ark, the Mercy-seat, Cherubims, Sacrifices, and almost all the Ordinances of those times were affixed by Gods appointment unto those places, to be observed and celebrated there, viz. in the Temple, and in Jerusalem: but there is no place that is now priviledged with this Symbolical Presence. There are no such standing Signs and tokens of his Presence annexed unto any place. God hath given his Ordinances to his Church, but he hath not tyed them to any place, He dwells not in Temples made with hands, Acts 17.24.

2. These places under the Law were holy, by reason of their Typical respect to Christ, and the good things that were to come by him. Canaan the holy Land was a Type of the Church on Earth, and of the King­dome of Heaven, the heavenly Canaan: They sought another Country, a better Country, that is, an heavenly, Heb. 11.14, 16. Thine eyes shall see the land that is very far off, Isa. 33.17. Jerusalem also was a Type of the Church, and of Jerusalem above, Gal. 4.26. Rev. 21.2. and so the Temple, Psal. 15.1. and it was a Type also of Christs Body, Joh. 2.21. Col. 2.9. Hence some have well observed, That the more nearly and lively that any of these Places did typifie Christ, so the diffe­rence and degree of holiness did arise; as the Temple was more holy, because it typified the Body of Christ, in whom the Godhead dwelt bodily, Coloss. 2.9. as God did dwell Symbolically in the Temple. But Christ the Substance being come, and all the Types and Shadows therefore done away, there are not, there cannot be typical Places, or typical Holiness in Places in these times.

3. Those Places of old were holy by virtue of Gods Institution, who did appoint and sanctifie them to be parts of his Worship, and Ordinances of a very high nature; for the Lord appointed them to be the wayes and means of Communion between himself and his people: There will I meet thee, and I will commune with thee from above the Mercy-seat, from between the two Cherubims, which are upon the Ark of the Testimony, Exod. 25.22. Numb. 7.89. And they did sanctifie both the Worshippers, and the Worship performed in them, the Altar sancti­fied the gift, the Temple sanctified the gold, Matth. 23.18, 19. in so much that the Places were principal, and the Duties less princ [...]pal, as [Page 62] Divines observe. The Temple and the Altar being Types of Christ, were of an higher worth and excellency then the Services and Sacri­fices offered in them, and did bring acceptance to them, and there­fore they were to pray towards the Temple, to offer upon the Altar, &c. Deut 12.5, 6. 1 Kings 8.29. There will I accept them, Ezek 20.40. And it was a profaning of the Temple to use it for Civil Im­ployments, being consecrated and appropriated by God to holy uses: and therefore Christ would not suffer them to buy or sell, or to carry vessels through it, Mark 11.15, 16.

But there is no word of Institution in the New Testament to sanctifie any one Place more then another, but on the contrary it layes all places level in regard of Holiness. When the woman of Samaria pleaded, Our fathers worshipped in this Mountain, but ye say that in Jerusalem is the place where men ought to worship; Jesus said unto her, Woman, believe me, The hour cometh, and now is, when ye shall neither in this Mountain, nor yet at Jerusalem worship the Father, but the true wor­shippers shall worship him in spirit and in truth, Joh. 4.21, 23. He turns her eyes and thoughts away from the difference of Places, to look at the spirituality of the worship: for as God is no respecter of persons, so he is no respecter of places; but wheresoever, for that indefinite [ where] is equivalent to an universal, Wheresoever two or three are gathered together in my Name, there am I in the midst of them, Matth. 18.20. I will that men pray every where, [...], in every place, 1 Tim. 2.8. The Church of Troas met in an upper Chamber to break Bread, and for Preaching and other Ordinances, Acts 20.8. there­fore all places are alike.

Our publick Meeting-places for Worship in these Gospel-times, do not succeed in the stead of the Jewish Tabernacle or Temple, because they are not priviledged with that extraordinary visible Presence of God in them, which was in the Temple at some times, neither have they that Symbolical Presence, and residence of God in them, which was in the Temple at all times, neither have they that typical respect to Christ, neither hath God sanctified them, and set them apart to himself as his own peculiar: but they are of the same nature with the Jewish Synagogues, which were the places of the publick Moral Wor­ship of God in those times, and were without question every whit as holy as our Churches, but yet we finde that the Synagogues were not appropriated to holy uses onely, Matt. 10 [...]7. Matt 13. [...]. though the Temple was, but they kept Courts, and had Civil Assemblies in them about Civil mat­ters, Mat. 23.34. Some of them shall you scourge in your Synagogues, [Page 63] which suppose it were not meant of the executing and inflicting of the punishment upon them, but onely as some would have it, of passing the Sentence, yet this will not help them, for still it was a Civil and Secular use of the place, where they met for the publick Worship of God.

I may therefore here apply that of Isai. 27.9. By this therefore shall the iniquity of Jacob be purged, and this is all the fruit, to take away his sin: when he maketh all the stones of the Altar as chalk-stones, that are beaten asunder, the Groves and Images shall not stand up. God will never purge away the iniquity of Ireland, nor take away the sins of England, till the stones of the Altar be as Chalk-stones, till people be convinced that there is no more holiness in a Church, I mean the Meeting-place of Wood and Stones, then in a dwelling house, nor in an Altar more then in Chalk-stones. There have been some Episcopal men, Episcopal at least in some other things, who yet have been much above this gross superstitious Conceit of the difference of Places. Dr. Vsher in his Body of Divinity, speaking against the private Admi­nistration of the Sacraments, he hath these words; In times of Per­secution the godly did often meet in Barns, and such obscure places, which were indeed publick, because of the Church of God there, the House or Place availing nothing to make it publick or private, even as where­soever the Prince is, there is the Court, although it were in a poor Cot­tage.

It is true, there is a Spiritual Presence of God in our publick Meet­ing-places, when his people are there assembled to Worship him in the Beauties of Holiness, but he doth not afford his Presence with respect to the place, but to the persons; he is not present with them for the places sake, but present in the place at that time for their sakes. And therefore this Spiritual Presence of God doth not make any place properly holy, for then all places should be holy, wheresoever holy persons meet to enjoy the Spiritual Presence of God in holy duties: as the Primitive Churches met in private Chambers, Acts 1.13. & 20.8. and by the same reason all the dwelling-houses where there are Family-duties, and daily worshipping of God in the Family, and in secret, are holy places also. Nay, the Fields, the Streets, and some­times Prisons, and Dungeons, and Gibbets, and all places where the Saints come, and enjoy Communion with God in their Spirits, are holy places. And so by their own Argument they lay all places level, the Lord having many precious Saints that walk with him, who are dispersed & scattered up and down almost in every corner of the Land.

[Page 64] Churches I confess are holy things, but the word Church is very im­properly, and Catachrestically used concerning the Material Church of Wood and Stones, by a Metonymie; but the Scripture knows no other Church but the Church of Saints. That place, 1 Cor. 11.22. is much abused, and misinterpreted, Have you not houses of your own to eat and drink in? or despise you the Church of God? It is not meant of those improper Metonymical Churches, neither doth the opposi­tion inforce any such thing: for there be many other things which may be opposed to their own houses, besides the publick Meeting-place. There are in Logick not onely Contraria, quorum unum uni, but also Disparata quorum unum multis pariter opponitur: The Apostles Argument is this, that it is a contempt of the Church or Saints of God, to carry themselves so disorderly in their presence.

And yet it doth not follow, that the publick Meeting-places must be pulled down, for the Consecrating of them is an abuse of things necessary, and not of things indifferent. The Scripture mentions it as a good work to build them, He loveth our Nation, and hath built us a Synagogue, Luke 7.5. and as an act of great profaneness to pull them down, Psal. 74.8. They have burnt up all the Synagogues of God in the Land, which yet had no more holiness in them then our Meet­ing-places. And the thing it self speaks, for if there ought to be publick Assemblies for the Worship of God, if this be a duty, it is necessary that there be places to meet in. It is true, the Lord com­manded the Jews to demolish the Heathen Temples of the Canaanites, Deut. 12.2, 3. but these were built for Idols, and therefore might just­ly be accounted meer Monuments of Idolatry; but our Meeting-places were built for Christian Churches and Assemblies to Worship God in, amongst whom the Essentials of a Church-estate and Worship were preserved, even under the Apostacy of Antichrist, for the Woman was fed & nourished all the 1260 dayes, Rev. 12.6, 14. therefore som [...] Fundamental Ordinances were preserved, though both the Worship and the Places have been much defiled with Superstition: but yet as we do not therefore reject the Worship of God, because of those Abuses, so neither need we reject the Places, but should reform and retain both the one and the other, the Worship and Ordinances be­ing necessary by virtue of Gods Institution, and the Places needful for the performance of the Worship. And the Superstitious abuse of them hath been taken off by publick Authority. For the Great Parliament hath thus declared: As no Place is capable of any Holiness, under pretence of whatsoever Dedication or Consecration, so neither is it [Page 65] subject to such Pollution by any Superstition formerly used, and now laid aside, as may render it unlawful or inconvenient for Christians to meet together therein for the publick Worship of God; and therefore we hold it requisite, that the places of publick Assembling for Worship amongst us, should be continued, and employed to that use. Neither indeed can they be destroyed without great and manifest hinderance and preju­dice to the publick Worship of God, unless new ones be first built. And if they that plead for it will first erect new Meeting-places, that are every way better, and stronger, and more comely, and more ca­pacious to contain large and numerous Assemblies, and more conve­niently situated for the accommodation of all the people, I say, when this is done, they shall have my free consent to do what they please with the old ones. But if they will needs demolish them before new and better be built in their stead, the least that can be said to them in such a case, is that their Milk b [...]yles over: if they have any true Zeal against Superstition, they had need take heed lest they run out of one extream into another, and lest they be acted by the spirit of the My­stery of Iniquity, and by the Subtilty and cunning Craft of Satan into gross Profaneness, upon pretence of avoiding Superstition.

VIII. Organs and Cathedral Musick.

IT is true, they had Musical Instruments in the Worship of God under the Law; but

1. There was then a clear word of Institution for them. The Trum­pets of Silver and Cornets of Horn, were instituted by the hand of Moses, Numb. 10. in the ten first Verses, and Levit. 23.23, 24. and in Davids time there were added Cymbals of Brass, and Harps and Psalteries of fine Wood, 1 Chron. 16.4, 5. and that by Authority and direction from God, for so was the Commandment of the Lord by his Prophets, 2 Chron. 29.25. and therefore they are called the In­struments of Musick of the Lord, 2 Chron. 7.6. and we reade also of Timbrels, Organs, and Ten-stringed Instruments, Psal. 149.3. & 150.4.

But there is not one word of Ins [...]itution for them under the Go­spel, but on the contrary they are cashiered and excluded out of Go­spel-worship, by that general Rule which the Apostle layes down concerning all the parts of Gods Worship, 1 Cor. 14.26. Let all [Page 66] things be done unto edifying; and ver. 15. I will sing with the Spirit, and I will sing with understanding also; but the Chanters and Ch [...]ri­sters are Barbarians to all the people, for they play and sing no body knows what, so that the understanding cannot edifie by it. If I know not the meaning of the voice, he that speaketh shall be a Barbarian unto me, 1 Cor. 14.11. It is therefore a strange Comparison which some have used, who have said they know no Argument to prove the Or­gans simply unlawful, but what would prove a Cup of Wine unlaw­full. For we must remember, that the Question is concerning the use of them in the Worship of God: and therefore the Answer is, That there is a vast disparity of Reason between a Cup of Wine and Organs, for the one is instituted, the other not. Christ hath ap­pointed and commanded us to use Bread and Wine in his Worship in the Sacrament of the Supper, but he hath not appointed Cathedral Musick.

2. I do not finde in the Scripture, that these Musical Instruments were a part of their Synagogue-worship▪ which was Moral, but rather of their Temple-worship, which was Ceremonial. In their Synagogues they had the publick Moral Worship of God, Reading and Expound­ing the Law, &c. Acts 13.15. Some think they had Trumpets also in their Synagogues to call the people together, but this was a Moral use of them, for which we use the ringing of a Bell. But the Scri­pture is clear, that the Musical Instruments were appointed to be used continually before the Ark, 1 Chron. 16.4, 5, 6. And the Singers and Trumpeters stood at the East end of the Altar at the dedication of the Temple, 2 Chron. 5.12. And in Hezekiahs time, when the burnt-offering began, the song of the Lord began also, with the trumpets, and with the Instruments ordained by David King of Israel, 2 Chron. 29.27 28. But seeing Christ is come, and hath caused the Sacrifice and the Oblation to cease, and the City and the Sanctuary being both destroyed, as Dan. 9.26, 27. all the Worship that was affixed thereto is ceased with it.

3. There was a typical signification in them. The Silver Trumpet signified the sounding of the Silver Trumpet of the Gospel through all the world, the Preaching of the pure Word of God by his Mes­sengers, who are said to lift up their voice as a trumpet, Isa. 58.1. Set the trumpet to thy mouth, Hos. 8.1. The tongue of the just is as choice silver, Prov. 10.20. and both these, and all the rest of their Musical Instruments, were expressions and signs of joy, Psal. 98.6. & 89 15. Blessed is [...]he people that know the joyful sound. They were therefore [Page 67] fit resemblances to shadow out that heavenly Musick, and inward Me­lody of the joyes and graces of Gods Spirit in the hearts of his people. The Apostle therefore exhorts us to sing, but in stead of Mu­sical Instruments, he requires the melody of the heart, Eph. 5.19. and grace in the heart, Coloss. 3.16.

But 4. Suppose the signification of the Jewish Musick could not be found out, (as indeed it is an hard thing to finde out the meaning of all their Ceremonies) we are delivered not onely from their Types and Cere­monies, but also from all their Yokes and Burthens. These things were a part of the burthensome Paedagogie, which the Church was under in the time of its Non-age and Childhood, but now the time of Go­spel-freedome is come, Gal. 4.1. And therefore Aquinas, though a Popish Schoolman, yet he rejects and pleads against these Instruments of Musick, as being then used amongst the Jews quia populus erat ma­gi [...] durus & carnalis, for which reason also they were so much en­couraged with promises of temporal things. And this Superstition was not brought into the Church of Rome it self in his time, who lived about 400 years ago, and he saith the reason was ne videatur Judaiz [...]rt, lest they should seem to Judaize. And he doth also well observe, that Musical Instruments do more stir up the minde to de­light, then frame it to a right disposition, they raise natural, rather then true Spiritual joy: which they that commend them as an help partly natural and partly artificial, to the exhilarating of the spirits for the praise of God, may do well to consider. They are such an help as God hath not appointed, and what God doth not appoint, he is not wont to bless. But why should we not have Trumpets in the Worship of God as well as Organs? for the Jews had Trumpets also. And why must we have them onely in Cathedral Churches? If Organs be too dear for every poor Parish, yet they might get Citherus or Bagpipes. And why should there not be Dancing in the Worship of God as well as Piping? For those old Idolaters in Exod. 32. did not onely shout, but also danced and played before their Idol. Eras­mus, though in many things a Papist, yet he saw the evil of this, that whole flocks of Boyes should be maintained at a great charge, wasting also their own precious time in perdiscendis hujusmodi gannitibus, which Dr. Ames renders thus, in learning this gibble gabble. And all the first Reformers condemn it with one mouth, Zuinglius, Calvin, Peter Martyr, and others, as a part of the Legal Paedagogie; so that we might as well recall the Incense, Tapers, Circumcision, and all the other Shadows of the Law into use again.

IX. The Book of Common-Prayer.

WHich is not, neither are you to look upon it under the Notion of a Directory, to inform and instruct men con­cerning the Worship of God, for doubtless it is as lawful to write Books of Prayer and publick Worship, as of Faith, or Love, or any other duty. But you must consider it as a Praescript Form, as a set and stinted Liturgie devised and appointed by men, to be read as a part of the publick Worship of God, and to be kept to, both for matter and words. This is the true state of the Case, and upon this account we look upon the Book of Common-Prayer as a Grand Idol of the Church of England, for it is a breach of the second Command­ment more wayes then one.

1. The Arguments of our Divines against the Books commonly called Apocrypha, may serve against the Book of Common-Prayer, for it is an Apocryphal Book, introduced into the publick Worship of God as a standing part thereof, and imposed by force and violence. But thus to introduce another Book, besides the Book of God, into his Church, is a dishonour, and an affront to the Scripture. If it be a sin for men to set their posts by his posts, their thresholds by his thresholds, as Ezek. 43.8. and their Altars by his Altars, 2 Kings 16.15. is it no sin to set their Books by his Book?

2. We do not finde any Precept for it in the Scripture, nor any Pro­mise that God will accept it, nor any hint of Example that ever any or­dinary Officers took upon them to impose stinted Liturgies upon the Church. If ever there had been need of such an help, surely it had been most seasonable amongst the Jews, in those weak and childish times: but we finde no such thing throughout the Scripture. It is true, God by the hand of his extraordinary Messengers did appoint some Forms, but neither were they tyed up to them, neither will this warrant or­dinary Officers to do the like. God hath forbidden his people to make to themselves Images, or Forms, or wayes of Worship, but he hath not restrained himself to set up what Images or Forms himself seeth good.

3. It is fetcht from Rome. King James said, it was nothing else but an ill-said Mass in English. King Edward VI. in his Declaration [...]o the Popish Rebels in Devonshire, which is in the Book of Martyrs, [Page 69] [...]ith, It seemeth unto you a new Service, but is indeed no other but the old, the self-same words in English that were in Latine, saving a few things taken out, which were so fond that it had been a shame to have heard them in English. If the Service of the Church was good in Latine, it remaineth good in English, for nothing is altered, but to speak with know­ledge what was spoken with ignorance, and to let you understand what is said for you. It was all taken out of the Mass-book, if we under­stand the word Mass-book in a large sense, as it is commonly taken: but to speak more narrowly, it was Collected out of three Popish Books. The first part of publick Prayers, Ex Breviario. The second part, viz. the Order of administring Sacraments, Matrimony, Vi­siting the Sick, and Burials, è Rituali. 3. The Order of Consecra­tion in the Supper, the Epistles, and Gospels, and Collects, è Missali, as the Form of Consecration of Bishops and Priests, was taken è Pon­tificali, as you may see more at large in Didoclavius, and in Mr. She­pard. Who also shews, that as the Common-Prayer was taken out of the Mass, so the principal parts of the Mass were borrowed from the Idolatrous Pagans, and had their Original from Numa Pompi­lius, that Conjurer, who lived 700 years before Christ, to adorn and deck, as the Bishops of Rome thought, the Religion of Christ Je­sus, to the which, when thus corrupted with Paganish and Popish mix­tures, the Romans were with much ado at last Converted, who till then were obstinate in their old Heathenish Religion. Insomuch that when Theodosius sent to the Senate to renounce their Pagan Religion, and receive the Law of Christ, they returned Answer that they would not, but would observe the Ancient Law Pompilian to avoid the ruine of the Common-wealth, which they feared would come by the Change of Religion. And to those principal parts of the Mass ta­ken from the Pagans, viz. Vestments, Holy Water, the Confiteor, Or­gans, Incense, Offertory, &c. other deckings were also added, as divers Letanies, and the Kurie-eleeson, Lord have mercy upon us, to be sung nine times, invented by Gregory a Monk at first, well studied in the Laws of Numa, and Tullus Hostilius. Damasus, as Platina and Sa­bellius shew, inriched it with Gloria Patri; Sergius, with an Agnus Dei, to be sung three times. Alexander and other Bishops added the Canon of the Mass, others the Epistles and Gospels. The Gradual, and Collects were added by Gelasius, Anno 493. the Gloria in Ex­celsis, by Symmachus, 508. At last came the Host in, about [...]062. Thus Mr. Shepard concerning the Original of the Mass and Common-Prayer. Yea, such a Popish piece is this Book of Common-Prayer, [Page 70] that as some of the Bishops have reported, Pope Paul IV. did offer Queen Elizabeth to confirm and ratifie it by his Authority, Vt sacra hic omnia, hoc ipso quo [...]unc sunt apud nos modo procurari fas esset. And in King Henry VIII. his time, Cardinal Quignonius, at the request of Pope Clement VII. made the Popish Missall liker the English for a great part, then it was to the Roman Brevia [...]y.

But let all true Protestants judge, whether it be fit for us to fetch our Worship from that Mother of Harlots, the Church of Rome, and to go to the Pope to indite our Prayers; as if the Pope could tell how to pr [...]y better then the people of God, who have his Spirit dwel­ling in them. Some indeed have said, it is no matter whence it comes; but when Whitgift said so concerning Deans, Canons, Pre­bendaries, &c. that it is not material though they come from the Pope, Mr. Cartwright replies, It is as if he should say, It skills not though they come out of the bottomless Pit: for whatsoever cometh from the Pope, which is Antichrist, cometh first from the Devil. The second Commandment forbids taking up Wayes and Forms of Worship from Idolaters, and it must needs be a great encouragement and harden­ing to the Papists, that their Mass is the Foundation of our Wor­ship.

4. It undermines that great Ordinance of the Ministry, the principal duties of which Office are Preaching and Prayer, Acts 6.4. in the one whereof they are the mouth of God to the people, in the other they are the mouth of the people unto God. But if we prescribe to one another set Forms of Prayer, why not by the same reason set Forms of Homilies? and then, as Mr. Cotton observes, neither the Apo­stles nor their Successors needed to have left off the Deacons imploy­ment, to attend upon the Ministry of the Word and Prayer, for both are prepared to their hands by the Prescriptions of others. Hence also Ministers shall little need to edifie the Church by their own gifts received of Christ to that end, but may edifie them by the gifts of others. Yea Ministers, though destitute of Ministerial gifts, yet may be fit for the publick discharge of their duties by the help of other mens gifts, both in Prayer and Preaching. And so indeed a Prescript Liturgie is properly a maintenance for an Idol dumb Ministry. What difference is there between the carrying of the Ark upon a Cart, and our Prayers upon a Book? whereas both should be carried, the one upon the shoulders of the Levites, the other upon the gifts of the Ministers.

5. It is a grievous sin against the Spirit of Prayer. It was set up [Page 71] at first in opposition to the Latine Worship of the Mass, and so in­deed it was a good step of Reformation, to get the Worship of God into a known Tongue: but now it is set up, and pleaded for in oppo­sition to the Spirit of Prayer, and therefore it deserves now to be cal­led by no better name but Nehushtan, an ill said Mass. Some con­ceive the first Reformers are not to be look'd upon altogether as ordi­nary Ministers, as being stirred up and acted by a more then ordi­nary Spirit in the Work of Reformation, and doing some things somewhat out of ordinary course, whereof this hath been not un­fitly reckoned to be one, the making Formula's of Divine Service, which might better be done in those dark and dismall times, when there was scarce one to be found for every County, that was able to Pray and Preach without a Book▪ for so it was in the beginning of Queen Elizabeths time.

But now God hath poured out his Spirit upon all flesh, so that private Christians are able to pray to the publick edification of a whole Church: and therefore suppose it were lawful to use such a Crutch for those that could not pray without it, yet it is unreasonable and absurd to force a man to go with Crutches when he is not lame. It is a vain and needless thing, to tye Bladders under the wings of Sea-fowls to keep them from sinking, or to help them to swim. Ter­tullian saith, the Christians in the Primitive times were wont to pray sine monitore, quia de pectore, without a prompter, becaus [...] they prayed from the heart; which Mr. Shepard observes is spoken in opposition to the prompted Forms then in use amongst the Pagans. It is but an heartless way of praying, to say a Prayer out of a Book. The Apo­stle saith, We know not what to pray for as we ought, but the Spirit helpeth our infirmities, Rom. 8.26. It is the Spirits office to intercede in us, as Christ intercedes for us. But what great need is there of the Spirit, to reade a Prayer out of a Book? Other use therefore of the Common-prayer at this day I know not, then the quenching of the Spirit, and putting him as it were out of office, or at least limiting and stinting the Spirit, what and how many words he must manifest himself by, without alteration, addition, or diminution, and the fur­nishing of dumb Ministers with the Instrument of a foolish Shepherd, without which they would be dumb indeed, and unable to say any thing. To which may be also added, the arming of Persecutors with a bloody Weapon and Instrument of Violence, whereby to oppress the Consciences of Gods faithful Ministers and people, which some Episcopall men, who have been more ingenuous then the rest of their [Page 72] fellows, have been so convinced of, that they have confessed it. Dr. Maynwaring Chancellor of Chester, upon a Debate with Mr. Ley a­bout the Service-book, he confessed at last, and said, We shall never have Peace and true Charity in the Church, untill it be taken away.

6. It would fill a Volume to enumerate and reckon up all the Cor­ruptions of the matter of it. The false Doctrine, That it is certain by Gods Word, that Children that be Baptized are undoubtedly saved. The intolerable dishonour done to the Scripture, setting up Hagar equal with her Mistris, by appointing Apocrypha, to the number of 104 Chapters, yea the very Tales in Tobit, to be read in the publick Wor­ship of God, but a great part of Canonical Scripture quite omitted, and left out of the Kalender. The Superstitious Observations of Holy-dayes, the Sign of the Cross, Churching of Women, Those absurd broken responds, and shreds of Prayer, whereby they toss their Prayers, like Tennis-balls, between the Priest and People, Tautologies, O Lord deliver us, eight times; We beseech thee to hear us good Lord, twenty times. Complementing with God in their Prayers, We beseech thee give us those things which for our unworthiness we dare not presume to ask; a most weak and legal passage, as if a Believer that prayes in Christs Name, might not freely ask of God any thing he needs, yea the greatest things, the Spirit, and the Glory to come. Yea, there is Nonsense in it, as when they call the Lessons out of Isaiah, Joel, and the Prophets, Epistles. And when that Collect, where they say, Thou hast sent thy Son to be born as on this day, is appointed to be said six dayes together one after another, as if Christ were born six times over. Yea, it appoints a most corrupt, and false Translation of the Scripture to be read, and which in some places no reasonable sense can be made of; as when they reade thus in Psal. 58.4. Or ever your pots be made hot with thorns, so let indignation vex them, as a thing that is raw: and in many other places.

7. Neither is the Parish Book of Common-prayer established by Law. For the Law of Eliz. 1. restores and re-establisheth the Book used in King Edw. time, and no other or otherwise, excepting only one or two Alterations there specified. But the Parish Book is not the same with King Edwards, but differs greatly from it: for there was a Prayer in that against the Bishop of Rome, with all his detestable Enormi­ties, which is omitted in the Parish Book. And there be twenty six Lessons of Canonical Scripture in King Edwards Kalender, which are profanely and sacrilegiously expunged, and blotted out of the Parish Book.

[Page 73] VSE. Let it be a word of Exhortation to the Bishops, and to the Episcopal Party, not to revive the Superstitions and Idolatries of for­mer times, or at least not to impose them. For you see what the Text saith, the Lord will have them to be rooted out: and therefore he will be angry with you, if you practise them, but his wrath will burn like fire, if you impose them. I might here speak many things, to shew the unreasonableness of such Impositions; for I do not now speak meerly against the things themselves, but against that violent, that bloody, that imposing Spirit, the Spirit of Persecution. I think it were easie to offer such Considerations to you concerning it, as might not onely convince your Consciences, but also move and melt your bowels. Make it your own case. If your Consciences were against such things, you would be loth to be imposed upon. You may fight for them with the Sword of the Spirit, and maintain them by the Word of God, if you can, but take heed of flying to Carnal Weapons, to oppress those Truths of Christ, which by dint of Spiritual Reason you cannot sub­due. If any of these men be present before the Lord this day, sup­pose you had been compelled in former times to turn Independents, or to let your Children die unbaptized, or to do it without the Sign of the Cross, I suppose you would have filled Heaven and Earth with your cries. And give me leave to tell you, that if you will be perse­cuting, the people of God will cry, and never cease crying in the ears of the Lord against you, till he hath brought upon you the Judgement written. Consider therefore how you would be dealt with, if it were your own case, and remember how you have been dealt with. I have been in Ireland these five years, and I do not know any Episcopal man, if of a good life and Conversation, that hath been deprived of the Liber­ty of his Ministry, but they have been tolerated and suffered as well as others to Preach the Gospel, which is all that I desire this day: and will the men of that Perswasion be so disingenuous, as to requite evil for good? will you he worse then the Scribes and Pharisees? who though they had not the grace to forgive their enemies, yet they had so much good nature as to love their friends: will you give us cause to say, that there is not so much as common Ingenuity to be found amongst you?

If you will be content with your own Liberty, and suffer your Neighbours that differ from you, to live peaceably and quietly with you, you may go to Gilgal, and pass over to Beth-aven, make haste to­wards Rome, be as Idolatrous and Superstitious as you please, I know no Minister, nor private Christian, that will hinder you, or give any the least impediment or obstruction to you, further then this, that we [Page 74] will fight against you with the Sword of the Spirit, which is the Word of God; but for any external impediment, we leave that to the Magistrate to whom it belongs, to remove the high places, and break the Images, and cut down the Groves. But if you will not be content to sin alone, but will needs persecute and compel us to sin and perish with you, you will engage the Prayers of all the people of God against you as one man. When you have stopt our mouthes from Preaching, yet we shall Pray, and not onely we, but all the Souls that have been converted, or com­forted and edified by our Ministry, of whom you know there be, through the grace of Christ, many in this City and Nation, they will all cry to the Lord against you for want of Bread, because you deprive them of those that should break the bread of life to them. And how dreadful this will be unto you, I think I need not tell you. For when Saints pray, God will hear, especially if they unite their forces, and joyn together in the same requests. I had rather be environed with Armies of armed men, & compassed round about with drawn Swords, and Instruments of death, then that the least praying Saint should bend the edge of his Prayers against me, for there is no standing before the Prayers of the Saints. You may see throughout the whole Scripture, and especially in the Book of the Revelation, what a powerful influence they have into all the Revolutions of Providence: before the opening of the Seven Seals, we reade of golden Vials full of odours, which are the Prayers of the Saints, Rev. 5.8. and before the sounding of the Se­ven Trumpets, that great and dreadful dispensation of Providence, consisting of four lesser Woes, which made way for the three great Woes; for the Pope, who appears openly under the fifth Trumpet, and for the Turk, who breaks loose in the sixth, and for the final destru­ction of all Enemies, by the seventh Trumpet. The introduction to all these astonishing Judgements was this, Christ appears as the Angel of the Covenant, with a golden Censer in his hand, and with much In­cense of his own merits and mediation, and offers it up with the prayers of all Saints, upon the golden Altar which was before the Throne; and the smoke of the Incense, with the prayers of the Saints, ascended up before God out of the Angels hand, and after this there followed Thunderings and Lightnings, and dreadful dispensations, Rev. 8.3, 4. Lastly, before the pouring out of the seven Vials, which is thought by many to be the dispensation that these Times are under, the Saints are brought in praying and praising God, Rev. 15. and the seven Angels, the Instru­ments of Christ in the execution of these Plagues, are said to come out of the Temple, that is, out of Reformed Churches, ver. 6. and one of the [Page 75] four living Creatures, which some of the best Interpreters understand to be Church-Officers, and Ministers of the Gospel, gave unto the seven Angels, seven golden Vials full of the wrath of God, who liveth for ever and ever, ver. 7. It is their Faith and Prayers, and the light of Christ in their Ministry, that sets all the wheels a-going for the ruine of Enemies, for God puts all the Prayers and [...]ears of his Saints into his bottle, Psal. 56.8. and pours them down again in Plagues, and in streams of fire, and blood, and brimstone, upon a malignant wicked world. If it be so dan­gerous to offend the least Saint, that Christ himself professeth, it were better for that man that a milstone were tyed about his neck, and to be thrown with it into the bottom of the sea, then to offend one of these little ones, how dreadful will it then be to offend and grieve the Spirit of God in the hearts of all his people, and so to rowze that Lion, the Spirit of Prayer against you. For I testifie unto you, that as the Saints will pray, so the Lord himself will fight against you, and take you into his own revenging hand. I speak it conditionally, in case you persecute, and I wish all the Bishops in Ireland heard me; for in the Name, and in the love of Christ I speak it to you, and I beseech you so to take it. I say, if once you fall to the old trade of Persecution, the Lord Jesus will never bear it at your hands, but he will bring upon you swift destruction. And your second Fall will be worse then the first: for, 1 Sam. 5.3, 4. Dagon the first time did onely fall before the Ark of God. But when the men of Ashdod had set him up in his place again the second time, then he brake himself all to pieces by his second fall, insomuch that there was nothing but the stump of Dagon left. Perse­cution is a very ripening sin, and therefore if once you super-adde the sin of Persecution to the sin of Superstition, you will be quickly ripe for final ruine, and for the vengeance of eternal fire. And in the day when God shall visit you, the guilt of all the righteous blood that hath been shed upon the face of the earth, from the blood of Abel, to the blood of Mr. Vdall was a godly Non-Conformable Minister, who was cast into Prison by the Bishops, and at last died there, by means of their cruelty towards him. Vdall, and unto this day, it will come down the hill upon your heads, even upon the Persecutors of this generation. The Lord Jesus, when the day of Vengeance is in his heart, and when the year of his Redeemed is come, which is not far off, he will then require all that blood, and revenge it all upon your heads, if you justifie the wayes of former Persecutors, by walking in the same steps of Blood and Violence.