GOD'S HOLY HOUSE AND SERVICE, According to the primitive and most Christian form thereof, described by Foulke robart's, Bachelor of Divinity, and Prebendary of NORWICH.  Psal. 26. 8. 
I have loved the habitation of thine house, and the place where thine honour dwelleth.  
LONDON, Printed by Tho. Cotes, and are to be sold at the Greyhound in Saint Paul's Church yard. 1639.   

To all such, as through weakness of judgement, with some superstitious fear, and not by any malevolent spirit of opposition and schism, are offended at the Decency of our Churches, and the Reverend demeanour of our outward expressions in Gods public Worship.  
Loving Brethren,  
THe worship of God hath of late years been so carried in many places among us, as if therein men were not about any business relating unto God. The places of meetings being so ruinous and sordid, the people in the act of prayers and praises demeaning themselves so, as if they sat in counsel with God: (a gesture, of which Tertulian saith, that in prayer, it is irreligiosissimum, a most irreligious 
L. de orat.  thing,) rather than devoute and humble worships. Much irreverence was in administering and receiving the holy Communion. I have often conceived hereupon, that either Papist, Turk, or Pagan, observing our fashion, would think that either our Churches were not the houses of the holy God, or that the people in them were not about God's worship. Our present most reverend Metropolian hath in his Metropolitical visitation, laid those grounds, which have already reform much, and I trust will (by God's mercy) soon reduce all things in God's worship, to due decency, and reverence, all England over; Not doubting of the like success in other places, which we find in the Diocese of Norwich: For while the right reverend Father now Lord Bishop of Elie, for the time his Lordship was our Diocesan (as an other Elishaeus, in the spirit of Elias) his Lordship so proceeded in this pious work, as that the work of the Lord prospered in his hands. The house and service of God shineth among us in the primitive splendour, to the great good liking of all sober Christians. But as when S. Paul preached of the resurrection, Some believed, others mocked, 
Act. 17.  So upon sight of this good work, so happily begun, and so effectually followed; some joyfully conformed; others frowardly opposed. The one encouraged, the other exasperated my poor zeal; first by preaching, and private communications, & now by printing this slender treatise, to put forth myself a weak labourer, under such Aholiabs', & Bezaliels', master workmen.  
I do not in all this little treatise frame any one proposition, which I do not in my conscience, conceive to be the truth of God. Nor do juse any argument or reason, but such as I apprehend naturally to infer the conclusion. My desire herein (God knoweth) is your satisfaction and right information, in that, which not a little concerneth God's glory, and your good. Think not that I would reduce all God's worship, to bodily gestures; Neither imagine, that it belongeth to the soul alone: The soul is the most excellent part, whose intentions recommend the expressions of the body unto God. But the body is a part, and an essential part of the man; and must bear his part with the soul in God's worship. If the body act alone, then doth God say, Man, where is thy soul? If the soul alone take all upon it; then saith God, where is, or what doth thy body? Where are thine eyes, thy hands, thy knees, thy legs, to declare and accompany the lifting up, the humility, and the confidence of thy soul? Thy whole man is to be employed in my worship: It is for God and for his glory, that I do plead thus earnestly with my brethren. How decent a thing is it in the eye of man, to behold bodies and souls accord and join together, in the holy work? How doth the visible and expressive devotion of one Christian, beget and increase the same in an other? And how powerfully shall the reverend behaviours and gestures of an whole Congregation together work one upon an other? Is not God the more glorified when our devotion is quickened and advanced. O my brethren; be not froward, but meek and tractable. Boy strous men, in a spirit of error or opposition or both, have made too much stir, troubled and affrighted honest hearts. On the other side, some men expressing devotion outwardly, give too much scandal through want of probity. But I beseech you turn away your eyes from men; turn them upon God, and then turn them home upon yourselves: And then, tell me; do you not perceive the Majesty of God to be so great, as that it becometh the whole man, soul and body to demean himself, in all points of humility and reverence, inward and outward, when he is in God's special presence? Is not the excellent goodness of God such, as draws all men's eyes upon him, and feeds them all with expectation? Is not his bounty such as filleth every living thing with plenty of his goodness? Shall not the eye than look up towards God, in admiration and hope? Shall not the hand be lifted up, showing the heart ready to receive the blessing, and to reach out thankes? Speak to God with the intention, judgement and fervency of the soul. Speak also by the expressions of the members of thy body. Speak by thy tongue; Speak by thine eyes; Speak by thine hands and by thy knees. The tongue interpreteth the meaning of the soul, by words. The eyes and hands interpret the confident expectation of the soul, by their elevation. The knees interpret the humility of the soul by bowing. And so the rest of our decent gestures do interpret the soul, every one in its own language, which God intendeth, understandeth and accepteth; when they truly declare outwardly, what the soul conceiveth inwardly. But I am asked what need these gestures and postures more now, than heretofore? Whereto I answer, that there is no more need to use these decent and reverend gestures and expressions, in the worship of God now, than heretofore. And that if heretofore we have been defective in what was requisite, it is time that now we be reform. Again, if by heretofore, ye understand the space of 40. or 50. year's last passed: I confess that what we perform now, may seem a novelty. But if by heretofore you mean the best and primitive times, of the ages next the Apostles, and before the day's superstition crept on: then I say that there is no more required now, than what was in use in the practice of Christians heretofore. God therefore give us grace to discern truth from error, and light from darkness, and not to be put out of the way of true devotion, through a panike fear of a supposed superstition; hearty prayeth  
At my Study in Norwich, March. 4. 1638. Your loving brother, Fowlke robart's.   

The Contents.  


Cap. 1. OF Holiness.  
2 Of the holy place.  
3 Of the consecration of Churches.  
4 Consecration of Churches is not levitical, but moral.  
5 That consecration belongeth also to our Churches under the Gospel.  
6 Names whereby, Churches, under the Gospel, have been called.  
7 To ascribe holiness unto Churches, to build them fair and to adorn them, is neither Popish, nor any way superstitious.  
8 Gods servants are holy and not superstitious.  
9 Gods worship is to be performed with outward expressions.  
10 The several gestures used by God's servants, in his worship, are free from superstition  
11 They who unjustly charge us with superstition, are themselves most superstitious.     

GOD'S HOLY HOUSE AND SERVICE.  

CAP. I. Of Holiness.  
THere is a twofold holiness: 1. Essential, Original, and Primitive. 2. Accidental and derivative.  
Essential, Original, and Primitive holiness is the holiness of God, or rather God himself. Holy, Holy, Holy. Whom we call Primitive and Original holiness; because that all other holiness is derived from God. who is holy, in and of himself, yea holiness itself.  
Accidental, derived or received holiness is that holiness which the Creature hath, who hath no holiness, but from God; as the Moon hath no light but from the Sun.  
All the holiness of the Creature is accidental. For the Creature may either have or want holiness, and yet still remain the same entire creature; as the Devil is now in substance the same Creature, which he was before his fall, and Saint Paul, after his conversion, the same person, which he was before: though his conditions be changed.  
Again the holiness of the creature is either Inherent or Relative.  
Inherent holiness is that wherewith the creature is so endued, as that it makes his very nature and disposition holy, in voluntary conformity to the will of God; as in Lot, compared with the Sodomites, and Michael, with the Devil.  
Of this holiness no creature is capable, under or beneath the reasonable creature, which is man. For this holiness is a voluntary conscious obedience, and conformity to Gods will: according to the words of Saint Aug. Affectu tenenda sanctitas, 
De diffin. Eccl. dogm.  the meaning whereof is, that holiness must be retained wittingly and willingly; and Origen telleth us, that qui verbo dei inservit, in sanctis se esse credat. i. He that conformeth himself to 
Hom. 42. in Levit.  the Word of God, may assure himself that he is of the number of holy men; Saint Paul conjoineth both these, when he saith, Ye have from the heart obeyed the form of doctrine, which hath been delivered unto you.  
Relative holiness is, when the Creature without any qualifying of his nature with inherent sanctity, is to be esteemed holy, in relation to the holy use, whereto it is assigned. And in this sense times, places, oil, bread and several utensils, Cum divino cultui applicantur. i. when they be 
Aq. 2 da. 2 de. q. 81. ar. 8.  applied to divine worship are holy.  
Things are assigned to the worship of God, either immediately: as was the Tabernacle and the Temple, which are therefore holy, Exod. 31. 1. Psal. 5. 7. The time for God's worship, Exod. 20. 11. Men made Priests, Exod. 28. 41. Beasts offered in sacifice, of the words sacrum facere: so the Oblation is a consecration, Levit. 8. 28. And the Altar on which it is laid, is holy or sanctified. Exod. 29. 44. These and the like are therefore holy, because they are for holy use, viz. for God's worship, and that immediately, being of use in the very act thereof.  
Other things belong to God's worship, immediately: and therefore are holy in that sense and degree: and of this sort are those things which concern the maintenance of the Priests, as their Tithes, Levit. 27. 30. and those fragments and shares of the Sacrifices allotted to be the Fee of the Priest, Levit. 2. 3. and the Cities with their suburbs, appointed for their habitation. All which though in regard of the Author of their consecration, are by God himself immediately made holy; yet in regard of their use, they are holy immediately, because they are for the use of those, who themselves were used in the holy act of God's Worship.  
But passing by all others of this kind of holy things, I purpose to amplify myself only in the holy place, the house of God; or the place of God's Worship, and the Service therein.   

CAP. II. Of the Holy Place.  
I Know not why I should not take it for granted, that there have been from the beginning, certain set places, specially designed for God's Worship, howsoever we read not of any houses, temples, or such like Fabriques, wherein to Worship God, before the days of Moses, who framed the Tabernacle by God's direction: yet we find that there were Altars for this use, from the days of Noah, and we find them fixed in their places, to the which devout forefathers repaired to Worship. And though Noah's Altar Gen. 9 be the first that we read of, yet I make no doubt but that they had Altars before that time, even from the beginning. For we do not find, that any Altar set up either by jacob, Gen. 33. or by Isaac Gen. 26. or by Abraham either Gen. 22. or cap. 13. or 12. Or that by Noah, were set up by any special Commandment from God. And therefore it is very probable, that the light of nature taught them, that the place where God is to be Worshipped, aught to be differenced from other places: and that what they offered unto God, should be decently set forth and not either fluttishly or carelessly laid or thrown upon the bare ground, which nature teacheth to be too rude a fashion, of offering a present and therefore, the very heathen (who had no direction, but from the light of nature) had their Altars for their sacrifices and Worship of their Gods. And when jacob made his oblation Gen. 28. he poured his oil, not upon the ground; but upon the top of the stone, which he had set up on end for that purpose, verse 18.  
In the 35. of Gen. God doth give jacob a Commandment concerning the building of an Altar at Bethel. But that doth not imply that jacob knew not, by the light of nature, that oblations to God, aught to be laid on some pile, erected for that purpose, as appeareth by his former practice both at Bethel, Gen. 28. and at Shalem of Shechem to be his place of worship whilst he lived there Gen. 33. And therefore in Gen. 35. God doth not so much inform jacob, that there must be a place for divine worship, specially distinguished, as put jacob in mind of his promise which he had made Gen. 28. concerning his Bethel or place of worship, to be at Luz, according to his vow, and that now specially; when upon the scandal which his sons had given in the land, the country was grown too hot for him: whereupon, as it was needful for him to remove his dwelling from among the enraged Sichemites; so also to have such a place for worship, where he might abide, without repairing to the Altar, which he had built at Shechem. And the commands of God to Moses concerning Altars to be made, Exod. 20. & cap. 27. & 30. and Deut. 27. relate not so much to the Altars themselves, as the materials, whereof; the forms, wherein; and the uses, for which, they shall be made. For it had long, or rather ever been the use to have an Altar to specify the place of God's worship, insomuch as Abraham returning from Egypt, went to the place of the Altar which he had made at the first, and there he called on the name of the Lord. And all this was long-before the Institution of the levitical Priesthood, and therefore before any levitical ceremony had any being, which sufficiently proveth, that neither an Altar, nor an oblation upon an Altar, nor the worship of God at an Altar, is any thing Levitical (though of use in the levitical worship) no more than many of our Churches are therefore Popish, because that either they are now, or heretofore have been used by Papists.  
Unto Moses God gave order to make a Tabernacle, a building, or an house, whereat, and wherein, he would be worshipped. And such a building it was, as sorted with the condition of the people at that time: being rather a booth or tent, than an house. For as the people having then no settled abode, but being on their journey in the wilderness had not then for their private harbour, any houses fastened and immoveable on their foundations: but tents or booths, which might be taken up, carried along and pitched again, as they should be occasioned: so also the Room which they had for God's worship was accordingly remooveable and portable. Yea and after their settling in the Land of Canaan, the Ark of God (though diverse times removed from place to place) yet for a long time it remained in a tent, or under curtains, 2 Sam. 7. 2.  
This when holy David considered, he thought it unreasonable, that he (though a King, yet a man) should dwell in a better house, than any that God had for his own worship: and thereupon resolved, to provide God of a more magnificent habitation or place of worship; but God would not have it of David's building, who had been a man 
1 Chro. 28. 3.  of war, and shed much blood: Solomon therefore chosen thereto by God, undertook and finished the work, which continuing in glory the space of 400. years, to the 19 of the Reign of King Nabuchadnozor, was burnt down by the Caldaeans, who also carried away the people of judah Captives to Babylon, where when they had continued the space of 70. years, they returned home, and builded a second house for God's worship which with some magnificent alterations in the time of Herod the great, continued: the space of 490. years, unto the 7●. year of the incarnation of our blessed Saviour.  
After the ascension of our Saviour into heaven (the Apostles and Disciples being dispersed on broad, and thereby the Gospel Preached over the world) men were begotten to the Church saith; and assembled themselves as they might in 
See Mead Churches.  private houses, in woods, in dens, and caves: yet so as, their meeting places were certain and set a part from common use to the worship of God and Church edification: and though the malice of the heathen was great, raising frequent and cruel persecutions against the Churches: yet they began betimes to build Churches and as their number and means increased to enlarge, and adorn them: insomuch as in this Island joseph of Arimathca, having here preached the Gospel, builded a Church in the Isle of Avalon or Aveland in , which afterwards, Devi Bishop of Saint david's repaired: and lastly King Ivor. Converted to a Monastery.  
Neither only in this Island, but also all over the world, Churches became by degrees to be builded, enlarged and adorned. And though often the fury of persecutors demolished them: yet still as the Churches obtained any peace and favour, they repaired, enlarged and beautified their Churches: In which (as also in their former less conspicuous and sumptuous places of religious meetings) they might neither buy nor sell, nor treat of worldly matters, nor eat and drink, other than at holy Communions. So were the 
Tert. Apol.  places of an holy esteem Holy Places.   

CAP. III. Of Consecration of Churches.  
NEither are Churches therefore holy only because they are applied to holy uses: but they are first made holy, by special dedication and consecration, of which the learned Zanchius giveth this definition: Consecratio est, praemissis precibus cum gratiarum actione, templa ad 
In 4 precept. c. 19 q. 2.  solum divini cultus usum deputare, ordinare que ac benedicere; & incipere jam usurpare, i. Consecration is with prayers and thanksgivings to depute and to ordain, and bless Temples, to the only use of the worship of God; and accordingly to begin to put them in ure.  
In which words we may consider three things. 1. The Alienation. 2. The Assignation. 3. The Solemnity of the Act.  
1. The Alienation is when the ground whereon a Church is built, together with the Church or building itself, and so much ground about it as is intended for the Churchyard, being all yet but common ground and building; i. such as the owner may retain in his own hands and convert to what use he will, either public or private, is surrendered into the hands of the Bishop, to the end that it may be made holy unto God, whereby the right which the owner had therein, is quite determined; and the common use whereto it might have been put, is for ever prevented and put by. As, when King David intended to build an Altar unto God, in the threshing floor of Araunah, he first buyeth it out of the right and possession of Araunah, that when the Altar is there built, he may consecrate it unto God, and Araunah for ever be excluded, and debarred from any claim thereto.  
2. The Assignation is the investing of Almighty God, in the right and possession of that ground and building: For when the owner hath surrendered it into the hands of the Bishop, and given livery and seizin thereof to the Bishop, so as now the Bishop is thereof fully possessed; yet is the Bishop herein but God's Attorney, so seized and possessed of this ground and building to God's use; to the which he doth by special ceremony and solemnity assign it. Whereupon it becometh now the house and ground of God, and God himself is thereof specially possessed. In the Old Testament we find, that God, upon the performance of the Dedication, doth visibly show himself in possession; for when Moses (who Exod. 40. is commanded to Anoint and hollow the Tabernacle and all that is therein) had verse 23. finished the whole work, i. done all in manner and form, as he had been directed, then v. 34. A Cloud covered the tent of the Congregation, and the glory of the Lord filled the Tabernacle. So also 1. King 8. when the Temple being finished, all things had been set in their order therein, and bountiful Sacrifices offered verse 5. and that the Priests were come out of the holy place, verse 10. The place being now resigned and prepared for God, to take his possession: then the Cloud filled the house of the Lord, verse 10. And the glory of the Lord filled the house of the Lord.  
3. Solemnity did also ever accompany this work; jacob erecting his Altar, Gen. 28. first acknowledgeth the place to be none other than the house of God, a dreadful place, setteth up the stone on end, poureth oil thereon for an oblation, maketh there his vows to God, which he afterwards performed cap. 35. Who will, may read at large, with what solemnity the Tabernacle was dedicated, Exod. 40. And the Temple of Solomon 1. King. 8. And the second Temple, 1. Esdr. 6. And when judas Macchabeus had renewed the Altar, which together with the Temple, the heathen had profaned: what time the heathen had profaned it, even in that was it dedicated, with Songs and Cytterns and Harps and Cymbals. And then all the people fell on their faces, worshipping and praising the God of heaven: who had given them so good success: and so they kept the Dedication of the Altar 8. days.   

CAP. FOUR Consecration of Temples and Churches, is not levitical but Moral.  
THere is a conceit taken up upon imagination, and propagated by tradition, without ground, that consecrations were mere levitical rites and Ceremonies, against which fancy; we reason that consecrating of places to God's Worship, being neither peculiar to the jews, under the Priesthood of Levi, nor any type of any thing to be fulfilled in Christ, are not levitical but moral: whereto the very heathen have been directed, by the light of nature 
a See Liv. hist. Ro. dec. 1. l. 1. & l. 9 Tacit. hist. l. 4 fl. Vopis. in vita Aureliani.  in all times among all nations. Nature informeth us, that there is a God; that God must be Worshipped, that there must be places, where publicly to perform that worship; heathen men know all this and practise accordingly. And will any man say or imagine, that to give thankes to God for affording a place for his public worship: or by prayers to beg of God, that the prayers there made, the Word there Preached, and the Sacraments there received, may be all effectual under God's blessing, is a matter levitical. Or it is a jewish thing to separate the place of God's worship from common use? Or to shut up the house of God from being an house of Merchandise? Where lieth either judaisme, superstition or any error in all this? And this is all that which we call consecration or dedication.  
Doth not Nature teach men to acknowledge God, to be the Author of all the good things which we receive, and therefore to receive them with thankes for them, and prayers to God for his blessing upon them to our use; for every creature 
1 Tim. 4. 5.  of God is good if it be received with thanksgiving, for than it is sanctified by the Word and Prayer: In regard whereof, God taught us not 
Deut. 20. 5.  to enter upon the possession of a private house, without so dedicating it. Shall consecration hold generally in the use of all God's blessings, even of those which concern only the use of this life? and is the creature sanctified to our use, when it is received with prayer and thanksgiving? and shall we be afraid to say that the Church is specially sanctified to our use, or to call it a consecrated or holy place, when it is a creature of God, set a part for the worship of God, for the benefit of the soul, and for the furtherance of the whole man, to everlasting Salvation?  
We must not call every thing jewish or levitical, which is done by a jew or Levite: no more than we term every thing Popish which is done by a Papist. But as that only is Popish which is peculiar to a Papist, and wherein he in doctrine or ceremony innovateth against the Word of God, and the faith and practise of the primitive and purer Church; so that is jewish or levitical, which is peculiar to the people of the jews or levitical worship; but that which becometh all men to do, in all times and places, and whereto they are guided by the light of nature, the Word of God, and precedents of Ancient Orthodox Fathers, and sincere primitive Christians, is neither jewish, levitical, nor Popish; but moral pious and Christian.  
That exemplary Knight, not unworthily styled 
Sir Hen Spelm.  a Magazine of learning, doth in his book de non temerandis ecclesiis, extract the moral from what was levitical in the Worship of God, from the first institution of the Order of Levi, unto the period or expiring thereof, by taking into consideration the distinct regions (as I may call them) of the Temple. In the first whereof being the holy of holyes, was the divine presence in the Ark, the Oracle and Mercie seat; into which none but the high Priest might enter, and that but once in the year, and not without blood. In the second, being the holy place, which was the court of the Priests, was the Ceremonial worship and atonement by sacrifices, oblations and other levitical rites; and therefore here were the holy vessels, the Shewbread, the incense Altar; and in the Court the Altar of  Sacrifice. The third was the outward Court, or Court of the people, called salomon's Porch: and this place was for thanksgiving, Prayer, and Preaching. The two first regions or places of the Temple, were Ceremonial in worldly elements: Mystical, signifying some Spiritual things, to be fulfilled in Christ. Secret for the things there performed, were remote from the eyes of the people. levitical, administered only by that tribe. judaical, for the use only of that people (temporal, to endure only to the time of reformation. But the third place, with the duties there performed, was free from the Ceremonies of the two former, all open to the people. The mysteries were there explained; all the Tribes, people, and nations had their access thither. The duties performed in this region, and so the place itself, were and are to continue to the end of the world in specie, though not in individuo, i. in the same kind, though not in the same particular, to be of the same use all the world over; for so saith Almighty God, Mine house shall be called an house of Prayer 
Es. 56. 7.  to all nations. And the said worthy Knight further observeth, that our Saviour Christ reform not any thing in the two former places, the functions there being at an end; but for so much as the functions of the third were to continue, therefore he purgeth that place, and restoreth it to the former and due sanctity.  
An Argument drawn from the Tabernacle or Temple to our Churches, in things Moral, and founded on the Law of nature is good, and concludeth strongly. For though the veil of the Temple be rend down, from the toppen to the bottom; and an end be put to the Typical and levitical Worship: Yet the Temple was not then thrown down, but continued standing, the space of 40. years after the ascension of our Saviour into heaven, for Moral worship and Service, and was accordingly used by Christian people, for prayer and preaching, as is evident Act. 3. 1. and cap. 5. 20, 21. And no doubt but that to this day it might have continued the house of God, for moral worship: if the impiety of the jews had not provoked God to bring the Romans upon them, to destroy both them and their Temple. The necessity that lay upon the Temple to be thrown down, in regard of the Prophecy of our Saviour Christ, foretelling the ruin thereof, proceeded from our Saviour his foreknowledge, looking to the vengeance which the people deserved for their sins, and not from the nature of the Temple, which might have continued for moral worship, though the levitical be ceased. And to that effect the Masters of the Centuries (well known to be no friends to superstition) observed well in these words; The Christians are 
Cent. 2. c 7.  daily in the Temple with one accord: Act. 2. The Apostles ceased not daily, there to teach and to Preah Christ. Act. 5. Peter and john went up to the Temple to pray, and they did Preach to the People, when they flocked together in salomon's Porch, Act. 3. And the Apostles, being delivered out of prison, are commanded not to Preach the Gospel in the Temple. Act. 5. And the whole congregation came together with one accord in salomon's Porch, and S. Paul also is apprehended in the Temple; and all this was after that our blessed Saviour had by his death and resurrection put an end to all levitical ceremonies.  
If any object here, that when the Romans had burnt down and destroyed the Temple, the anger of God was so great against it, as not to suffer any rebuilding of it any more: the answer is ready, viz. that the anger of God was not against the being of an house, for his worship in that place: but because the unbelieving jews (as they did hate Christ, so being animated by that grand enemy of Christ, the Apostate julian) endeavoured to erect there a Temple for levitical worship and ceremonies, to be set up again, in defiance and slander to the Cross of Christ, and prejudice of the Gospel. For the Christians did afterward in that very place, where the Temple stood, and where the jews were not permitted by God to rebuild, set up a very fair and goodly Church, for Christian worship, which Church was long blessed of God and became a patriarchal seat.   

CAP. V That Consecration belongeth also to our Churches under the Gospel.  
OUr Churches under the Gospel, are in the same condition with the third region of the Temple, among the jews: viz. God's house of prayer, to all nations. And therefore as that was so ours must be, no house of Merchandise: but set a part from all common use, for the worship of God, thanksgiving, 
Novel. 6.  prayer, preaching, and the like acts and exercises of Religion. justinian made a Law, that ecclesiastical persons should not celebrate divine offices, in places not consecrate. And so hath the Church anciently accustomed, to make the places of Religious meetings, peculiar and proper for only religion and devotion, by the solemn rites of consecration.  
Saint Augustine, preaching 1200. years since, 
Serm. de temp. 256.  at the consecration of a Church, beginneth thus; Celebritas hujus congregationis dedicatio est domus orationis. i. The solemnity of this meeting is the dedication of the house of prayer. Saint Ambrose 
L. 1. Ep. 5.  telleth us that he and Felix had been invited ad consecrationem basilicae per Bassianum. i. to the consecration of a Church by Bassianus. Athanasius 
Ep. ad Const.  doth diverse times mention the consecration of Churches. Before all these Alexander Bishop of 
Apol. ad Const.  Alexandria (as testifieth Athanasius) consecrated a Church with great solemnity. Eusebius relateth that upon the death of the tyrant Maximianus, 
L. 10. c. 3.  Optatum exhibetur spectaculum Celebrationes, viz. eccaeniorum per Civitates & Oratoriorum recens structorum consecrationes. i. There appeareth a very joyful spectacle or sight, viz. the yearly comemorations of the Dedications of Churches, and Consecrations of others newly set up. And howsoever Pope Higinus about the year 140. 
Decr. de consec. dist. i e. omnes Basilicae.  made a Decree that Churches should be consecrated; yet it is plain that that Decree was but the ratification of what was then in use, rather than any innovation or bringing in of a new fashion. For there were Consecrations of Churches under Pope Evaristus about 40. years before that Decree 
Gratia.  of Higinus: and that either something before, or presently after, the death of Saint john the Evangelist; for I find some uncertainty here, in matter of Chronologie, though the space of the time in difference is not long. And indeed how can we imagine otherwise, but that so soon as the Christians had any certain places for their religious meetings, they did for the more Comfortable expectation of God's blessing in them, dedicate them unto God by prayer and thanksgiving?  
Yea and the Primitive Christians were wont at the dedication of their Churches to be exceedingly affected, and taken with excessive joy, at these Dedications: whilst they considered that God had, as it were taken an house among them, therein to entertain, feed, feast, and  them with his own special presence, his holy Word, the blessed Sacraments, and the righteousness of jesus Christ, where also they might Communicate and impart themselves by their prayers unto God: and confidently beg and have for all their necessities and occasions, sufficiency of relief: and therefore as in the Old Testament we find, that when Solomon Dedicated the Temple, he held a great feast, the space of 14. days, And 
1 King. 8.  then he blessed the people, and the people blessed him, and went to their tents joyful and glad of heart, for all the goodness which the Lord had done for David his servant, and for Israel his people: and as in the 6. Chapter of the book of Ezra, They kept the Dedication of the house of God with joy, etc. So also the primitive Christians used with much gladness and rejoicing to solemnize the Dedications of their Churches. Eusebius in the place last cited addeth these words, Hic Psalmodiis ac reliquis divinitus 
L. 10.  nobis traditis elogiis: Illic divinis ac mysticis mysteriis, etc. ecclesiarum presides panegyricis. conventus ornabant; and then, totis animi viribs hilarique ment precando & gratias agendo deum bonorum authorem venerabantur. i. Here with Hymns and divine praises. There with sacred and deep Mysteries, etc. yea and the governors of the Churches did with public speeches solemnize the meetings; and with songs and praises from the bottom of their hearts, and with cheerful minds, praising and giving thankes, they worshipped God the Author of all their good. Saint Augustine at the like solemnity hath these words, Consecrationem altaris hodie Celebramus (fratres) & 
Serm. 255.  custè ac merito celebramus festivitatem, in qua unctus esse lapis, in quo nobis divina Sacrificia consecrantur. i. We this day (brethren) celebrate the Consecration of the Altar, and good cause have we to Celebrate that festivity, wherein that stone hath been anointed, upon which the Divine sacrifices are consecrated for us.  
And yet further, as when Macchabaeus had reconciled or new dedicated the Sanctuary of God, and new built the Altar of  offerings, which the heathen had profaned; they do not only Celebrate that Dedication, with great joy at that time: but also ordain an anniversary or yearly commemoration and continuation thereof, to posterity: So also the primitive Christians, when they had once consecrated a Church, did use ever after to keep a solemn yearly feast, upon the consecration day, for a thankful memorial of that blessing, as may appear by the title of diverse Sermons of Saint Augustine's, In anniversario 
Tom. 10. the temp.  dedicationis Templi vel Altaris. i. In the yearly solemnity of the Dedication of the Temple or Altar. In one of which Sermons, he speaketh thus : Quotiescunque (fratres Chrissimi) altaris 
Serm. 252.  vel templi festivitatem colimus, si diligenter ac fideliter attendimus & sancte ac juste vivimus, qui●quid in Templis manufactis agitur, id totum in nobis spirituali aedificatione completur. i. as often as (most dear brethren) we keep the Feast day of the Temple or Altar, if we diligently and faithfully heed it; and live uprightly and godlily, than whatsoever is done in the Temples made with hands, that is all fulfilled in us by spiritual edification. And when Constantine had built that fair 
Sozom. l 2. c. 25. Niceph. hist. ed. l. 8. c. 50.  and famous Temple in Mount Calvary, as he drew thither all the Bishops from the Council of Tyre, for the consecration thereof: So from that time the Church of jerusalem did yearly, for the space of eight days together, celebrate the commemoration or remembrance of that Dedication. Nazianzen saith de eccaenijs celebrandis, 
Naz. orat. in nav. domicum. orat. 43.  legem veterem esse, eamque perclare constitutam. i. That the Law for the yearly commemorations of the Dedications of Churches, is both ancient and worthily enacted.  
And to this day, as in other parts of the Christian world, so in this Realm and Kingdom, we do celebrate these commemorations in diverse Parishes (though men know not, that the Wake-day-feasts (as we call them) which they yearly keep, are the days of the consecration of their Churches, in those Parishes, and therefore should be celebrated with more seriousness, reverence and devotion then usually they do.  
About the one and thirtieth year of Henry 8. Holy days were grown to such an unreasonable number, as that men had almost no time, to work and intent the business of their callings; servants had so many play days, and poor people so few working days, as began to breed much inconvenience, by reason of so much idleness. Wherefore there came forth injunctions from the King by the Convocation, for the restraint thereof: and whereas every Parish generally had two special and peculiar holy days of their own every year; the one to the memorial of the Saint, by whose name the Church was called (whom they of the blinder times, superstitiously adoring, styled the Patron of the place) The other was in commemoration of the dedication of the Church: it is enjoined that the Feast of the Saint or Patron be no longer observed as an holy day, but that it shall be lawful to all and singular persons to go to their work, mystery or occupation, upon the same day, except the said feast be such, as else must be universally kept, as an holy day. But the Feast of the Dedication of the Church, the Injunction will have it still to be continued, though yet so, as it must not be celebrated upon any working day; but in all places always on the first Sunday in October: but we find that in most places, both these festivals are let down, and so fare discontinued, as that there is no remembrance of them left, though yet in many places in this Kingdom, there is a plain continuation of the one of them, or rather of them both contracted into one. For where the Wakes in England are yet in use, I conceive that they continue a remainder of the eccaenia, or Dedication Feasts: First, for that those festivals are of so great antiquity, and therefore the liker, for the reverence thereof to be continued. Secondly, for that they were wont to be celebrated with so great solemnity as kept them the rather from being forgotten; and by ancient Counsels were placed in the same rank with 
Concil. Mogunt. de sest. an. ca 36. Concil. Lugdun. de consecr. dist. 3. c. 1.  Easter day, Ascension day, and Whitsun day, and other such great and eminent festivals. In a Council held at Oxford, Anno. 1222. the Festivals are distributed into three ranks, and the Feast of the Dedication of a Church is numbered with those which are omni veneratione observanda. i. To be kept with all solemnity and devotion. And thirdly, seeing that when the other, viz. the Feast day of the Saint was dissanulled, this of the Dedication is ratified. All which being laid together, do make it very probable that the Wake day Feast is of the two the continuation of the Dedication Feast (for one of them (if not a conjunction of both) it is certainly) and yet not without some reference to the day of the Saint.  
For if men (where these Feasts are yet in use) look well into it, they shall plainly find, that the days whereon they keep these Wakes, are the days of the memorial of those Saints, respectively, by whose names the several Churches are called. I can insist in many; and the British word, whereby the Britain's do call those solemnities 
Gwul-Mab-Sant. i. The Saints holy day.  or festivals, doth import as much. For though the Churches were built, and houses unto God, for his Worship; yet to distinguish one from another, they have every one the name of some Saint, whose memory the Bishop, Founders, and people than thought good to continue. So that each of our Churches is the house of God, and the memorial of some Saint, according to the words of Saint Augustine, Nos martyribus nostris 
De Civit. dei. l. 22. c. 10.  non templa sicut diis, sed memorias, sicut hominibus mortuis (quorum apud deum vivunt spiritus) fabricamus. i. We build not any Temples to our Martyrs, as if they were Gods; but memorials as of dead men (whose souls are alive with God) and yet they reputed those Churches or so called them, Aedes Sacras, holy or Sacred houses. For, 
Euseb. de vit. const. l. 3. c. 1.  they are set a part from common use; they are assigned to God's Worship, they are consecrated with solemn and special rites, and given up into God's possession, and their Dedications have long been commemorated with yearly solemnites; whereupon it was decreed in the Council of Gangra. Si quis docet domum Dei Contemp ibilem esse vel congregationes quae in ea fiant, Anathema 
Cap. 5.  fit. i. If any man teach that the house of God or the Congregations there assembled, are to be contemned or slighted, let him be accursed. And further the words in that Council are, Domos 
Cap. 21.  Dei honoramus, & conventus qui in iis fiunt, tanquam sanctos & utiles suscipimus, non claudentes pietatem in domibus, sed omnem locum in Dei nomine aedificatum honoramus. i. We do honour the houses of God, and embrace the assemblies there, as holy and good. Not that we shut up Piety in houses, but that we honour all places which are built to the name of God.  
So then the Piety of those times reputed Churches holy places, and yet no otherwise holy than by a Relative holiness. viz. in regard of their consecration, and the use whereto they are thereby assigned, which yet giveth no man liberty ever the more to slight the Church: For though creatures beneath the reasonable, be capable of no other holiness, than this Relative holiness, yet have they sound smarted, who have dared to profane such holy things, Nabuchadonosor 
2 King. 25.  burned up the houses of the Lord, and the Pillars of the basesse, and the brazen Sea did the Caldaeans break in pieces, etc. But then mark what followed; it is not long before that Nabuchadonosor is called to his account for all this; when his Kingdom is departed from him, and he driven 
Dan. 4.  from men doth eat grass as Oxen, hath his body wet with the dew of heaven, his hair grow like eagle's feathers, and his nails like the birds talons. Baltasar will needs profane the holy vessels, and command them from the house of 
Dan. 5.  God, for himself to carouse in, among his Concubines; But the wrath of God doth quickly pour him out a Cup of vengeance, and sad news; that night he lost his life, and the Medes and Persians possessed his Kingdom, Antiochus 
1 Mac. 1.  maketh the like havoc in the Temple, and the holy things thereof as Nabuchadonosor had done before: and not long after he is met withal by the hand of God, which smote him with an invisible and incurable plague, tormenting his bowels and inward parts, his flesh rotting, his carcase swarming with Lice, and stinking so grievously, as not to be endured; and in this wretched case, he died miserably on the wild Mountains. And one main motive stirring God to expose the jews to the fury of the Chaldaeans was, for that 
2 Chro. 36. 14.  they polluted the house of the Lord, which he had hallowed in jerusalem.  
Doth not the fearful death of Vzzah tell us, how wary we must be, and what heed we must take of meddling with things hallowed or Consecrated; for what did he but only touch the Ark with his hand, in no contempt or evil meaning but with a good respect, to keep it from falling? But the Ark was holy, and Vzza his hand was not to meddle therewith; he therefore died for this presumption; and yet the holiness of the Ark was but relative holiness.  
What should I say of the Sabbath day among the jews, or of the Lords day among the Christians? was the one? Or is the other holy, otherwise than by a relative holiness? And yet we know, how severely they have been punished, which violated the holiness of the Sabbath in the Old Testament: and we have known of many terrible judgements, which have overtaken such as have abused the other. jerusalem is the holy City, and heaven itself is an holy place; yet no otherwise holy than in relation to God there specially present. If then heaven be holy, jerusalem holy, the Lords day holy, the Sabbath was holy; then the Church or place consecrated for Christians to assemble in, for the public worship of Almighty God, is therefore holy, because being so consecrated, it hath such relation to God and his worship.   

CAP. VI Names whereby Churches under the Gospel have been called.  
OUr English word Church, which in Scotland is sounded Kyrke, cometh of the Greek word Κυριακὴ, of the word Κύριοσ, a Lord, so Κυριακὴ or Church is, as if you should say, belonging to the Lord; answerable whereto is the Latin name Dominicum, by which the Church was anciently called, of the word Dominus a Lord, so we have it, Ruffian. l. 1. c. 3. Sequere me ad Dominicum, i. 
De verbis dominii Ser. 15.  Fellow me to the Church, Saint Augustine telleth us the reason, why the Church is so called. Quemadmodum tempus Deo sacrum, dicitur dies Dominicus: Ita locus Deo dicatus, dicitur Dominicum, i. As the time which is holy unto God is called the Lords day, so the place which is dedicated unto God, is called Dominicum, i. The Lords house. And thus the Church in the new Testament, agreeth in phrase with our forefathers in the Old Testament, who usually call the Temple and places of God's Worship, the house of the Lord.  
Places of Christian and Religious meetings have had the names of Cryptae. i. hiding places. For sometimes in the heat of persecution, the Christians, though sincere, yet either timorous or rather provident, not to be disturbed at their holy meetings, did assemble in Caves in the earth in Woods and deserts as the Apostles themselves 
jewel. apol. part. 2. art. 3. joh. 20. 19 1 King. 18. 13.  when they assembled in the night, with the doors shut for fear of the jews, and as the Prophets were hidden by fifty in a Cave; by the good Obediah. But O! the goodness of our merciful God, who hath placed unto us our Churches in most open view: and made both the way thither, and our being there, safe and comfortable. We need not with Nicodemus, go to Christ by night. The Church doors are open at noon day, we are in no danger in going to, or being at Church; but expose ourselves to punishment, by keeping away. Happy are the eyes which see the things which we see. And God give us grace to make good use of so great blessings.  
Churches have also the names of Oratories, of the Latin Word Orare to pray. For that Christians in all their meetings, used to praise God, and to pray unto him. Eusebius writing of the joyful 
L. 8. c. 1.  days, with the zeal and devotion of the Christians, before the persecution began under Dioclesian saith, Quis aggregationes multitudinis insignesque concursus ad oratoria describeret? i. who was able to describe the gathering together of the multitude, and their goodly flocking to the Oratories? And in the next Chapter, lamentably bewailing what their sins had brought upon them, he hath these words; Oratoria a Culmine ad pavimentum usque deijci, ipsis oculis vidimus. i. We have seen with our eyes, the Oratories 
L. 9 c. 10.  thrown down from the top to the bottom. And in an other place he calleth them Oratoria dominica, The Lords Oratories, (i) house's of prayer to the Lord; and thus to call Churches we have good warrant from Gods own edict, when he said, Mine house shall be called an house of Prayer, to all Nations: who goeth to Church, goeth to God's house, to speak to God by prayer, and to hear God speaking unto him by his Word. Look well to thy feet; take heed thou offer not the Sacrifice of fools: Be not rash in speaking, but advised and serious in thy Petitions. Be not blockish nor brutish, but reverend and heedful in thine attention; thou art here in talk with the high God, in his own house and Chamber of presence.  
Σέμνια is a name also given to Churches: of the word σεμνὸς which signifieth reverend, holy or majestical, and alludeth to the word of jacob, when he said how dreadful is this place? It is none 
Gen. 28.  other, than the house of God, and gate of heaven. This is little considered or regarded by those people who to profess against superstition, come into the Church with their hands in their pockets, and their hats on their heads; and so stalk up the Ally, and sit them down without any reverence. But to this point more shall be said (God willing) in the ninth Chapter.  
Church's sometimes are called Martyria, Martyrs, either because the Monuments of Martyrs 
Ruffin. l. 2. c. 27, 28.  were placed and preserved in them; or because they have been named by the name of some Martyr, at their Consecration, Martyrii vocabulum, 
Cent. 4. c. 5.  Constantini temporibus, cum in Martyrum memorias Templa Construerentur, usurpari cepit, i. The word Martyrie began to be used in the days of Canstantine, when Temples were consecrated to the memorial of Martyrs.  
Templa is often the word for these houses of God, the notation of which name, some fetch from tectum or tegmen amplum. i. A large or ample roof, wherein as in all other parts, it becometh Churches, to exceed other buildings, as being erected for many to assemble in, for the Worship of the high God. Others will have them called Templa, a Contemplando, because that commonly both for their situation, bulk, and loftiness, they were to be seen and discerned a fare off. Eusebius saith of Constantine, Civitates quae videbantur vel maximè propter splendorem excellere, 
Devit. Const. l 3. c. 49.  templis egregiis magnificisque exornandas Curavit. i. He caused those Cities which were specially the goodliest, to be adorned with notable and magnificent Temples: and a little after he 
Cap. 51.  reciteth the Epistle of Constantine, to the Bishops of Palestine, to purge the ancient habitation of Abraham, from the Idolatry and impiety, wherewith it had been profaned, and of which the Emperor saith, Quem sane locum decrevimus eximia Templi structura adornare, we have determined to adorn that place with the fabric of a goodly Temple.  
We find Churches anciently styled Basilicae, as Basilica Sicinini, the Church of Sicininus: Basilicae appellatio, pro templo, frequens esse apud Nazianzenum, 
Ruffin. l. 2. c. 10. Cent. 4. 5.  Ambrosium & alios, i. Nazianzen, Ambrose and others, do usually call a Temple by the name of Basilica. The word Basilica cometh of Βασιλεὺσ a King. Basilica therefore is, as if one should say an house for a King. For so the Church is the house of the great King, viz. Almighty God, or else because Church is such and so fair a model of building, as becometh no less man than a King. The Hebrews by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do express both a Temple and a Palace; and to this purpose serve those words of description in Eusebius, 
L. 10. c. 2.  Ad immensam celsitudinem erigebantur, i Temples or Churches were raised up to an huge or wonderful height.  
Time was when men in Christian humility reputed 
Gen. 18.  themselves dust and ashes, worms and no men: and thought it no reason that themselves should dwell in magnificent Palaces, whilst the Ark of God is 
2 Sam. 7. 2.  lodged in a booth: and therefore we see that anciently there were built for God, Templa & Basilicae, i Sumptuous and goodly Churches: for let us now behold those Churches, which the devotion and Piety of our Fathers of old have set up; and we shall easily perceive, if we compare them with the private habitations and halls, even of great nobilities, erected in those days: that Churches than might well bear the names of Templa and Basilicae. i Lofty and Royal buildings. But when we observe how private men's houses, of the later editions, do tower it up, and advance their roofs to such an height, as quite in ercepts and screens up, the prospect of the houses of God in the Land. How the Palaces of Knights and Gentlemen, draw all men's eyes upon them, whilst the poor Church overtopped with her Patron's Pyramids, standeth cringing behind, as a shamed to be seen, so tattered without in her roof, walls, and windows: so dusty, fullied, and forlorn within, as that the stone doth cry out of the wall, and the beam out of the Timber doth answer it; and both complain of an irreligious age, producing men who think not God worthy of so good houses as their own: how diverse particular men in a Parish, bestow usually every one of them more upon their own houses, than all of them together will lay out upon the house of God: we must needs think that this is an impiety, which to the shame of our profession, hath too long and too much prevailed. But God be thanked who hath put it into the heart of his sacred Majesty, our dread Sovereign, and given zeal to our Ecclesiastical governors, under him, to look better into the condition of Churches; whereby a blessed reformation is begun. The Lord God, for whose glory they are so affected, increase their zeal and prosper their pious endeavours: that we may behold the house and Worship of God reduced to the Pristine and due esteem and splendour.   

CAP. VII. That to ascribe holiness unto Churches; to build them fair; and to adorn them; is neither Popish, nor any way Superstitious.  
OUr Brethren who brook not that Churches should be deemed and used as holy: cry out, that thus to respect Churches, is Popish and superstitious. But they show not wherein this Superstition or Popery consisteth. But deal herein like men that cry thiefs, thiefs: and yet neither tell who, nor what manner of men these thiefs are. So these people do as it were follow Superstition and Popery, with hue and cry, all the World over; but they do not describe or set forth this superstition and Popery; so that when we meet it, in our Churches, in their consecration and usage of them (in all which they say it is) we may know it, and deal therewith as becometh us.  
Shall I tell them (what I am taught) that superstition is in Greek called Δεισιδαιμονία: which signifieth 
Plut. in Alex.  Deos esse metu credere. i. through fear to believe that there are Gods, animum stolida timiditate complens. i. When the heart is fraught with foolish fear. Or to speak with Nazianzen: superstitio est meticulose Deum colere, to worship God timorously. To this effect Saint Paul speaketh, using the word in the adjective and comparative degree, Δεισιδαιμονεςέρȣς as if he should have said, fearing God more than you need. To which purpose are the words of Aquinas, who having declared out of the Gloss, that superstitio est relligo, 
2 a. 2 ae. q. 9●.  ultra modum servata. i. Superstition is Religion, maintained beyond measure; doth after declare it to be, vitium religioni, oppositum, secundum excessum. i. A vice opposite to Religion in the excess: as if he should say too much Religion: and then lest it should be imagined, that a man may be too Religious; he explaineth himself and telleth us, that he doth not call superstition Religion, in any other sense, than by way of Metaphor; because it seemeth so, or looks something like unto religion. As when a crafty Mate is called a wise fellow. And therefore afterwards he calleth it simulata religio, counterfeit Religion. Again, he stateth superstition to consist either in the Object, as when the Creature is worshipped in stead of the Creator: or else in the manner of performance, whereof he giveth this instance. If a man now under the Gospel would worship the true God, with the levitical form and Ceremonies.  
And though I conceive that any kind of superstition may be referred, to one of these two heads: yet to endeavour the further clearing of this point, I will give one other distinction of Superstition, viz. Superstition is either observing or abstaining. The first member of this distinction I take from the words of Saint Paul, Ye observe days, and months, and times, and years. Upon 
Gal. 4. 10.  which words, a learned interpreter noting a fourfold observation of times. 1. Physical. 2. Civil. 3. Ecclesiastical. 4. Superstitious, saith, this superstitious 
Heming.  observation of times is, quando opinio cultus, meriti, justitiae & necessitatis accedit. i. When men have a conceit that one day maketh them more acceptable to God than another, with whom agreeth Master Calvin, saying upon the same text; Libera apud nos est & omni superstitione pura observatio. i. The observation of times with us, is free, and without Superstition: as if he should say, we do not ascribe any virtue, efficacy, luckinesse or Piety unto one day or time, more than to another.  
The other member of the distinction, viz. abstaining Superstition, I take from the same Apostle, where he saith; touch not, taste not, handle not, Which words, Zanchie with other interpreters, reading, Eat not, taste not, handle not, maketh this Observation. Indicat Apostolus insatiabilem superstitiosorum hominum in condendis novis observationibus libidinem. i. The Apostle showeth how eager superstitious men are in coining new observances. Hemingius also on these words saith: these are the words of the false Apostles, quibus Superstitose decreta cumularunt. i. Wherewith they have superstitiously multiplied decrees. The words of Piscator on this place are superstitiosorum conatum exprimit. i. The Apostle setteth forth the disposition of superstitious people, afraid to touch, taste, or handle, those things in the touching, tasting, and handling whereof there is no sin nor any danger. Of this abstaining superstition I may say as David speaks of some men, they were in great fear, were no fear was, which 
Psal. 53. 5.  very thing in effect, S. Gregory applieth to these kind of superstitious people, saying Superstitiosus omnia timet, terram, mare, aerem, caelum, tenebras, lumen, strepitum, silentium, somnum. i. The superstitious 
In moral.  man stands in fear of every thing, of the earth, of the water, of the air, of the sky, of the darkness, of the light, of noise, of silence, and of his own dreams, suitable whereto are the words of the Philosopher. Qui superstitione imbutus est, quietus esse nunquam potest. i. The superstitious man is ever restless, or of an unquiet Spirit. For as it is in Curtius, humanarum mentium ludibrium superstitio. i. Superstition is the very foolery of the minds of men, for it is like a scare Crow in the brain, and maketh a man afraid of his own shadow, as he that durst not look out, for fear the sky should fall.  
Now then, having thus described superstition, and given you his true marks, whereby you may know him, when you meet him: Let us betake ourselves to the pursuit and search, some where among us this thief doth lurk; and I doubt not but to find him out, and bring him to light before we have done. And herein I will deal as Laban did, when he sought his lost Idols, he made search first in the tents of jacob, Leah, and the handmaids; 
Gen. 31.  and when he found them not there he went to ransack in the Tent of Rachel, where he might have found them, if he had not been too credulous. And I mean to enter first into the Tents of jacob, Leah, and the handmaids, that is, the Cathedral and Parochian Churches. And that my brethren may see fair play, I do request them to go along with me: and if they perceive me to pass by any Corner unsought, and then to call me back to a more careful search.  
And in this course, we cannot but begin with the Church yards, of Cathedral and Parochian Churches. And being here, in the open air, I desire to know what superstition is here to be either discerned or imagined? Master Carthwright is angry with them; yet all that he hath 
T. C. pag. 50. § 6. 7. Defentra. 5. c. 2. dives. 7.  to say against them is but this: That as they came in with the Monk, so they might have gone out with him, for all the good they do. The Monk which he means is Dionysius Pope of Rome, of whom Damasus saith, that he was a Monk. But Eusebius saith that he was a Priest 
L. 7. c. 7.  and then Pope of Rome, when as yet the Bishops and Church of Rome flourished in exemplary 
Anno. 266.  faith and probity. But whether Dionysius were a Monk or a Priest before he was Pope, and whether Churchyards (the constitution whereof is very ancient, as appeareth by Athanasius 
Athan. apol.  and others) were first set out by Dionysius, is nothing to the purpose, to prove in them, or in the use of them, any superstition. They are consecrated with the Church unto God; as being the Courts of the Lords house. And have been anciently used and yet may be, not only for Dormitories or burials, but also for divine worship, and have borne the name of Oratories for there they did hold Synods, sing Psalms, 
Dur. deritibs.  and administer the Sacraments.  
And before we enter into any of our Churches; we may in the Church yard, take notice of the quarrel, which our brethren make to the very situation of them; as having their fore part or upper end, standing always to the East. Of whom I ask, and why not to the East? Is there any danger, in setting the upper end of a Church into the East? Or is there any Commandment against it? If we ascribed any holiness to the East, more than to any other quarter; or that we deemed any Church or Chapel unholy, for not being placed so into the East: then might this be accounted a superstitious observation of the East. But when this is now done in imitation of the practice of Primitive times, continued unto this present. And for order and conformity of one Church with another: And it may be for some documentall signification: as that we under the Gospel look into the East, as acknowledging the Son of righteousness to have risen unto us, and to be shining upon us, with light and comfort▪ whereas the Temple for levitical worship looked Westward, as it were towards the night, in token of the Clouds and darkness under which the people were at that time. These and diverse other good considerations might there be in the first placing of our Churches in this manner without touch of superstition.  
But I am told, that when we are within the Church, we find it divided, and a partition or some mark of distinction set between the Church and the Chancel, as we call it; and one part of the service is to be read in one place, and another in another.  
We are now entered into the Church, and we find it indeed as here it is described. But as yet we find no Superstition. Distinctions of several places in the house of God are not any conceit, crept in with Popery: but such as have been Constituted and put in ure, very early in the Primitive Church, by what partitions or boundaries every one of them was severed from other I cannot so fully find out, neither is it material. Only, this is agreeable with good reason, order and comeliness, free from any colour of Superstition: that as there be several ranks of people, professing Church-unity, so they have their places in their several distances. Some are unworthy to Come within the doors of the Church and therefore are to stand without. Some are fit to be received in, to be baptised: Some to be instructed in the grounds of Religion and to repair with the rest of the Congregation: All which is done in the nave and body of the Church. And as men profit in knowledge, and a working Faith, to discern the Lords body They are admitted into a higher room; where the Sacrament of the body and blood of Jesus Christ, is to be administered, at the holy Table, in the Chancel: which devideth it from the rest of the Church.  
Seeing then, there are several offices orduties to be performed in the Church: what Superstition is it, if there be distinct and several places for them? If all places be by nature holy alike; and by Consecration, the whole Church and every part thereof be set apart, for God's worship: Then why is it not as lawful to pray in one place thereof as in another? Is it lawful and and no Superstition, to pray sometimes in the Desk or reading pew, and sometimes in the Pulpit, and sometimes at the Font? why then may not it be as free from offence, to pray sometimes at the Communion Table, and yet in a fift or sixth place if the Church require it at our hands.  
And whereas our brethren say, that one part of the Service is read in one place, and another part in another place, they are mistaken. For those prayers which are read at the Communion Table, are not several parts of the same, but are distinct Services; and so are they called the first and second service. The first hath been anciently called matutinae, and by Contraction Matins, or the early Service, whereunto came all that would, being not excommunicated, into the nave or body of the Church. Which being ended the fashion was, after a while to give warning by a small bell: And then the second Service began, at the Communion Table: At which the company anciently was the fewer, demissa Catechumenorum turba, the Company of those that were not yet fit for the Communion, being sent away. In that therefore, we have the Communion Service at the Communion Table this is no Superstition: but an orderly sorting of the place to the business after the example of the purer and devouter times; whereto we are reduced from the disorder, that these latter days have produced. The Minister, before he beginneth the Communion, goeth up into the pulpit with an Homily or Sermon to prepare the Communicants (I hope no body will find fault that a Sermon is made in the Pulpit) which ended, the Minister returneth to proceed in that which concerneth the Communion, at the Table for the Communion.  
If we held, that some prayers were not accepable to God: except they were made precisely in this or that place: Or if we reputed the Supper of the Lord uneffectuall; if it be not received in the Chancel: then here were superstition. But when we do things not upon any such fancy: but in obedience and conformity to discipline and order, for decency and comeliness; we are no way to be, either taxed or suspected, for Superstition. Why is it not as free from Superstition to administer the Sacrament in one place of the Church, and to pray in an other, as to pray in one place, and to preach in an other? and to baptise in a third? Why is it not Superstition for the people to draw ne'er to receive the Holy Sacrament, to their comfort at the Holy Table; more than for the Minister to walk up and down the Church, and to Crowd into thronged stools with the sacred body and blood of our blessed Lord and Saviour Jesus Christ, in his hands? In the people coming up to the holy Table where is their spiritual food made ready for them is no Superstition: But in the ministers going so, from stool to stool, or pew to pew there is much irreverence & disorder, ill beseeming the administration of such a Sacrament. (O my brethren) you are not called up to worship any, but the true God: nor to worship the true God, after any manner, otherwise than God requireth meekly kneeling upon your knees. Some have grudged to receive the holy communion kneeling: But that error hath long since been discovered and reform: and now you take a new offence, not at the posture of the body, but the place where, because it is at the rail, before the Communion Table. Do you not know and confess that the word, the Sacrament and Prayer be of equal use and power in all places: not as the place, but as the Grace of God shall give the blessing? What Superstition is it to kneel at the rail more then at thy stool? or what sin is it to lean upon the one more than upon the other? Only I should think, that the nearer a man approacheth to that table, whereupon he Seethe with his eyes the sacred body & blood of his Lord and Saviour Jesus Christ laid forth for him, to feed upon, to everlasting life: the more should he find himself ravished with devotion & not skared with an imagination of Superstition.  
But we see already in many Churches (and do fear▪ that shortly we shall behold the like in all) the Communion Table mounted up and elevated divers steps or degrees, and enclosed with rails: But the font which is the laver of regeneration standing at the lower end of the Church and left open to the allies.  
All this is true and yet ye may be without fear, that in all this there is not any Superstition. For still, here is neither any false God worshipped, nor any false manner of worship in all this: But whereas the party to be baptised is to be entered or taken into the Congregation; the font or laver, by the which he must be admitted, standeth beneath at the entrance of the Church, ready to receive and entertain him. There is he made one of the Company of those, which have right and interest in the privileges of that part of the Church, where the font is placed: viz. the water of Baptism to wash away his sins the word for his instruction, and prayer, whereby to Communicate himself to almighty God until he be fitted to be further preferred to the holy Table. which is therefore elevated or set down upon an higher floor than the rest of the pavement; to be the more in the eyes and view of the people: that so for their edification they may the better behold the behaviour of the Priest, Consecrating and setting apart the elements to become a Sacrament. And that the very sight of the holy Table, at all times, may beget in the beholders an hunger and thirst after that blessed food. The Table is enclosed with rails, to Preserve it from abuses whereto else it would be subject. In which case the Church anciently used to be very careful. And if (as in some Churches it is) the font were decently with rails enclosed: it were (I speak under correction) more suitable to the reverence due thereunto.  
But to proceed in our Search. Let us look well about: lest any nook yet shroud some superstition. Here are the King's arms set up: not for any matter of divine worship: But to profess and testify the subjection of every soul to the higher power. For as the written sentences upon the walls by letters, so these Scutcheons, by their expressions, do put us in mind of that Defender of the Faitb, and of our duty to him, who is next and immediately under God, supreme governor over all persons and causes as well ecclesiastical as Temporal in all his Majesty's Realms & Dominions. And in all this there is no Superstition.  
O but look (saith one) upon the Church windows and then tell me, what mean those images Quest. and pictures which are in the glass?  
They are not there set, for any matter of worship of either God Saint or Angel; but for history and ornament. No Christian (so far as I know) holdeth Ans. it unlawful to make an image, or to use for memorial, Cognisance, History or Ornament. For if it were utterly unlawful to make an image there should not have been so many, yea any at all in the Temple or Tabernacle: Neither would God have taught Aholiah and Bezaliel the making of them. For, though many things in the Tabernacle and Temple were typical: yet might nothing be there, which was against the Moral law, or in itself evil and unlawful. And many things were there, as well for ornament and decency as for typical signification. Images 
Tert. Bazil. Nissen Aug. Cyril. Greg. Euseb. Chris. Justin. Orig. Nazian.  than may be made; they have been made: and by the Primitive Churches frequently used, in their Churches & Chalices; no word of God prohibiteth the setting of them up in Churches: we perform no worship unto them nor to any other by them. And therefore their being in our Churches is neither levitical nor Superstitious.  
It is too poor a conceit for any to fasten superstition upon our Churches, because of that which the Papists do practise in theirs. For, what is Superstitious among them, we leave unto them. And we perform only that, which is lawful, decent and pious. The Papists do in many things, the same which we do, but we omit many things, though not all things, which they practice, we look not to the actions of Papists, for our direction: but to the word of God and practice of ancient and Orthodox Christians, where the Papist is so guided we gladly approve him, and do as he doth, where he innovateth and swarveth from this rule; we are sorry for him, and there leave him. We think not the worse of any true Doctrine, Christian act, or devout demenure, for that a Papist doth or maintain the one, or perform the other. But we think the better of a Papist the nearer he cometh to truth and devotion. And the like course we hold with others: so long, and no longer to hold with them, as in Doctrine & practice they are devout and Christian.  
If any take exception, against any rich furniture and utensil in our Churches: and tell us of some Superstition in them: I wish that our brethrens could as well show us our Churches so rightly furnished; as we can clear them from being therein Superstitious. In most of our Churches, besides the bible, the Service or Common Prayer book, with the apology, the Priests vestments (means enough a pewter flagon, and a silver cup: what have we else: except we will reckon the bells in the steeple? How many mean yeomen be there in many parishes in England, whose plate and rich stuff is more worth, than all the whole furniture of his Parish church? In some great Parishes, in rich Corporations, as also in diverse (but not in all) Cathedral Churches there is some better provision to adorn the Church, to set out the Service and commend our profession: of which, though some grudging say (which you know who) what needeth this waste? yet is herein no Superstition. For, was there any Superstition in them that brought silver & gold for the use of the Tabernacle, or Onyx stone and other precious stones for the Ephod; more than in them, that bestowed but Rames skins or goat's hair? if any say that these things were for levitical worship: I must request them to understand, that the Leviticalnesse of things of the Tabernacle, or Temple consisted not in their materials, as gold silver or the like; but in their typical relation to Christ, and things in Christ, to be fulfilled. Again, was it Superstition in the wisemen of the East to bring out of their treasures, and to 
Matt. 26. 7.  present unto Christ, Gold Frankincense and Myrrh, more than if they had bestowed on him some cheaper commodity: was it Superstition in the woman to power on the head of our blessed Saviour, a box full of very precious ointment, or in her that annoyntted his 
John 12. 13.  feet with costly Spicknard, more than if she had bathed them in fair water? No. But as devout and godly people, they expressed their love and good affection. The like we say of them that embalmed his dead body: And so of them which are at cost in adorning and beautifying the house of God, and enriching the place where his honour dwelleth: or in being at charge with those things which belong to his worship: wherein we place no superstition or merit: but only acknowledge and endeavour our duty and thankfulness, our respect and devotion to almighty God: according to the measure wherewith God hath enabled us.  
It is true that S. Jerome seemeth something sharp, against the adorning of Churches. But withal, the truth is, he doth not condemn the thing itself; for, 
Ep. 8. add Demetr.  so he saith of it: non ab nuo, non reprehendo. I disclaim it not, I reprehend it not. But the Father's heat is against such men, as pleased themselves with the only walls and outward splendour of Churches, having 
Es. 1. 11, 12. c.  in the mean time neither faith nor charity. As when almighty God disclaimeth the external glorious doings of Hypocrites, wanting true piety, sincerity 
Ep. 3. ad Helid.  and common honesty. For, that S. Jerome did not dislike the adorning and beautifying of Churches, appeareth, in that he commendeth Nepotian for being careful, Si niteret altar, templi parietes essent absque fuligine pavimenta tersa, & quod basilicas diversis floribus, arborum comis, atque vitium pampinis adumbrabat. i. That the Altar might be kept neat the walls fair, the floor clean, and for that he did set forth the Churches with various flowers, boughs of trees and vine branches. Gregory Nazianzen commendeth Gorgonias quoth sumptuosis donariis templa exornaverat. i. that he had bestowed costly gifts upon 
Orat. in Lan. Gorg.  the adorning of Churches. Optatus reporteth that even in the days of Maxentius there were very many ornaments for the Churches of Africa. And he commendeth the Emperor Constans for that when he sent alms into Africa, for the poor: he sent thither 
l. 1. ad parm. l. 3.  also ornaments for the Churches. So, his piety and his charity went hand in hand.  
Shall we imagine that God enriching the world with silver, and gold and precious stones, hath destined 
Hooker. l. 5. sect. 15.  these, only to set out secular pomp and state: & will have none but the basest of his creatures to be employed in his own service? as Mr. Hooker observeth, and other learned countrymen of ours lately an swearing an accusation of the Papists, who would have the world believe, that we waver in our Religion and lean to Popery, because of the cost now more than of late, bestowed in beautifying of our Churches: hath a passage so apt to this our purpose 
Chillin hic. relig. of protest. in prefac.  as I think fit to transcribe it at full, in these words: What if out of devotion towards God and a desire that he should be worshipped as in Spirit and in Truth, in the first place: so also in the beauty of holiness? What if out of fear, that too much simplicity and nakedness in the public worship of God, may beget in the ordinary sort of men, a dull and stupid irreverence, and out of hope that the outward state and glory of it, being well disposed and wisely moderated, may engender, quicken, increase and nourish the inward reverence, respect, and devotion, which is due unto God's Sovereign Majesty and power? What if out of a persuasion and desire, that Papists may be won over to us the sooner, by the removing of this scandal out of their way, and out of an holy Jealousy, that the weaker sort of Protestants might be the easier seduced unto than, by the magnificence and pomp of their Church Service, in case it were not removed? I say, what if out of these considerations the Governors of our Church, of late, more than formerly, have set themselves to adorn and beautify the places, where God's Honour dwelleth, and to make them as heavenly as they can, with outward ornaments? Is this a sign that they are warping towards Popery? Is this devotion in the Church of England an argument, that she is coming over to the Church of Rome? Sir Edwin Sandys I presume (further saith the author) every man will grant had no inclination that way; yet he 40 years since, commended this part of the votion in Papists, and makes no scruple of proposing it, to the imitation of Protestants. His words are.  
This one thing I cannot but highly commend in that 
Survey of Religion imit.  sort and order, they spare nothing, which either cost can perform in enriching, or skill in adorning, the Temple of God: or to set out his service, with the greatest pomp & magificence that can be devised. And although for the most part, much baseness and childishness is predominant in the Masters and contrivers of those ceremonies: yet this outward state and glory being well disposed, doth engender, quicken, increase and nourish the inward reverence, respect and devotion, which is due unto Sovereign Majesty and Power. And although I am not ignorant, that many men well reputed, have embraced the thirsty opinion of that disciple, who thought all to be wasted that was bestowed upon Christ, in that sort: and that it were much better bestowed on him in the poor (yet with an eye perhaps, that themselves would be his quarter Almoners) Notwithstanding I must confess, it will never sink into my heart, that in proportion of reason, the allowance for furnishing out the Service of God, should be measured by the scant and strict rule of mere necessity (a proportion so low, that nature to other most bountiful in matter of necessity hath not failed, no not the most ignoble creatures of the world) and that for ourselves no measure of heaping, but the most we can set. No rule of expense, but to the utmost pomp we list: Or that God himself had so enriched the lower parts of the world with such wonderful variety of beauty & glory, that they might serve only to the pampering of mortal man in his pride; and that in the Service of the high Creator, Lord and giver (the outward glory of whose higher palace may appear by the very Lamps that we see so fare off, burning gloriously in it) only the simpler, base, cheaper, less noble, less beautiful, less glorious things, should be employed. Especially, seeing as in princes courts, so in the Service of God also, this outward state and glory being well disposed, doth (as I have said) engender, quicken, increase and nourish the inward reverence, respect and devotion which is due to Sovereign Majesty and power, which those whom the use thereof cannot persuade unto would easily by the want thereof, be brougbt to confess: for which cause, I crave leave to be excused by them herein, if, in zeal to the common Lord of all; I choose rather to commend the virtue of an enemy: then to flatter the vice and imbecility of a friend.  
Finally I know not any that dissallow the adorning of Churches except Anabaptists and Brownistes; into whose schism and faction too many of our brethren seem to be too much inclining. Indeed 
Theod. l. 3. c. 12.  the unfaithful disciple afore mentioned did grudge at what was bestowed on Christ; and came not into the bag, which he had in keeping. And we read of one Felix an apostate and great treasurer to the apostate Emperor Julian, who beholding the goodly vessels which the piety of the good Constantine and Constantius had bestowed upon the Church: said in the bitterness of his malice: en quibus vasi●s ministratur Mariae filio. i. Behold what goodly vessels the son of Mary is served in? But as the history relateth; this son of Beltal quickly came to a shameful end.  
To adorn Churches is not Superstitious: but to deprive them of their ornaments, to hinder their endowments, and to repine thereat, are all, no better then sacrilegious.  
And now me thinks I hear some of our brethren call upon me, to listen to the sound that is made in our Churches, by voices of singers, by Organs and other instruments of music, and to tell how I can clear this from being Popish or superstitious?  
But God be thanked: as there is no law to prohibit the use of music, even in the Church Service: so withal, being rightly used, it is very useful and profitable, for the spiritual man, in that it stirreth up his christian affection, the more cheerfully to praise God. Pet. Mart. saith that in Music rightly 
●nd. judic. 5.  ordered tria bonorum genera concurrunt: honestum utile, jueundum. i. three good things concur viz. comely profitable and pleasant. When God had brought his people through the red sea: & therein whelmed the Egyptians: The Israelites; as they express their gladness, by their songs: so, to proportion their joy, the best they can, to the measure of their hapynesse do set their ditty to an instrument of Music. The like is done by devoute Deborah. For when God had given the life of Siserah into the hands of Jael; and peace to Israel, in the confusion of Jabin: Then sung Deborah and Barak: praise ye the Lord for a venging Israel.  
But this was done once upon special occasion, at the red Sea, & not above once more, in ne'er two hundred Object. years, in the days of the Judges▪ what is this then, to the standing use of music in the public worship of God?  
But this was done in the public worship of God Ans. by the people of god; without any breach of any law of God, & therefore it is still lawful to be done again as well twice as once; & as well constantly as sometimes. And therefore the King and prophet David the only man ever Chronicled to have been a man after Gods own heart (and well might he so be, being so zealous as he was for the house and honour of God) as 
Ps. 69. 9  he composed his Psalms, to be tuned and sung to several instruments of Music, for God's honour; so he brought that music into the Church, and erected 
1 Chro. ea. 16. & Ca 25.  the most glorious Choir that ever was under the cope of Heaven: for song in the house of the Lord: with Cymbals, Psalteries and Harps for the Service of the house of God.  
But this was in the old testament and therefore Object. is like to have been some levitical Ceremony.  
The is no such Institution among all the levitical Ans. ceremonies which were all delivered by God to Moses, and by Moses to the people, 400 years before David was borne. Yea, the text telleth us, 
1 Chro. 25. 6.  plainly that this was according to the King's order. And therefore, it is no levitical ceremony in that there was no institution thereof before the days of David. And then I hope here is no fear of Popery to be in the use of the Church Music because it had the first Institution in the days of David: 1500 years before any Popery began. And therefore, 
Eph.  as it were in approbation of so good a practice, 
Colos.  our Saviour Christ with his Disciples sing a Psalm at the end of the Sacred Supper. And S. Paul adviseth the use of the Psalms hymns and spiritual 
Comm. Judic. c. 5. N. 1.  Songs. Pet. Mart. proveth that music hath been of use in the Christian Church from the days of the Apostles, because Plinius secundus writeth unto Trajan, 
euseb. l. 3. l. 30  that the Christians did hymnos antelucanos Christo suo canere i Sing Psalms to their Christ, before day light. They found themselves thereby charged in God's worship. And I do assure myself, that man who shall bring to the Church, where Music is rightly used, a devout hart not perverted with prejudice: and attend unto the Praises of God which are set out with Music: cannot choose but feel his thoughts therewith elevated and enlarged, the more pathetically and feelingly, the more amply, and fervently to acknowledge and magnify the goodness of God. It is true that some of the ancient Fathers do find fault with the abuse of Music in God's Worship: but that condemneth not the right use thereof, any more than the holy Supper is condemned by St. Paul, whilst he blameth those who shamefully profaned it.  
In the right use therefore of church Music, there is good profit, and edification to the affection but no Superstition.   

CAP. VIII. God's Servants are Holy and not Superstitious.  
House's are usually framed to suit their owners: especially when they build them for their own habitation. And such masters, such men. Solomon had not only builded an house answeareable to the wisdom and state of so great a King: but was also sorted with servants suitable to the wisdom 
Levit. 19 2.  of their prince, and to the order and magnificence of his house and throne. And God (whose house and habitation the Church is) is holy. The Church also being God's house, is holy. So the holy God hath an holy house, as is suitable. Neither will he want answerable servants, who by their holy demenure shall manifest it to the world, that they are the Servants of the holy God. The true servants of God must be holy▪ For, the Lord God their master is holy. And St. Peter telleth us, that we are an holy Nation. And here we do not mean only a relative holiness, such as times places, garments and the like are capable of: but such an holiness as is wrought by the holy Ghost in the reasonable creature. And this holiness is either inhaesive or expressive.  
In haesive holiness is that seasoning and gracious constitution, wherewith the heart and conscience is 
Ps. 51.  inwardly so qualified, by the holy Ghost as disposeth it wholly to the will, honour and glory of almighty God. And this is it which David hungered after, when he said. Create in me a mew heart, and 
Eph. 4. 24.  renew a right spirit within me. Yea this is that Image of God, according whereunto man was fist created, in righteousness and true holiness.  
Expressive holiness is the outward manifestation of the former, by the words of our mouths, and by the performances and gestures of the rest of the limbs of our bodies: as in their several kinds we be occasioned, to make use of them and this is fully required at our hands Ro. 12. 1. present your bodies a living Sacrifice holy and acceptable unto God. This expressive holiness is to be practised two ways. First in our conninuall conversation before God. Secondly in our special approaching unto God. As the duty of a Servant to his Master is, first in being diligent and faithful in all his business. Secondly in his respective behaviour, when he cometh to his Master's presence: or is in speech with him: and yet more specially, when he is to crave favour, or to give thankes for favours received from him. So the Servant of God, having his heart possessed with the fear of God, is first very careful, that he offend not in the tongue: that there be no pride nor lust in his eyes: that his feet neither walk nor stand in the way of the ungodly: that his hands be free from bribery, oppression and all iniquity. And finally that all his members be instruments of righteousness unto God: and his conversation honest before the world: That his light may so shine before men, that they may see his good works and glorify his father which is in heaven.  
God hath made as well the body as the soul. And therefore he is to be served, as well by the outward members of the body as by the inward abilities of the soul. He that saith by Solomon, Son give me thine heart. Saith also by Saint Paul, present your bodies a living sacrifice. And as there must be no strife among the members: so, neither must the soul and body disagree, But join sweetly, both 
1 cor. 6. 20.  as one in the Service of God. And therefore he saith Glorify God in your bodies and spirits for they are Gods. And of all this, we must be constantly careful, 
Ps. 16. 8.  so to set God always before our eyes, and to have always a good conscience both towards God and towards 
Act. 24. 16.  man, that when we come to give an account of our Stewardship we may with joy hear that comfortable approbation, of our Lord and Master well done good and faithful servant.  
But when the servant of God approacheth unto God, in his holy House; ai his holy Table, to speak to God by holy Prayer, to hear him in his holy word, to give him thankes for received blessings, for health, food, raiment, manifold preservations, forgiveness of sins, the hope and expectation of the joys of heaven, to beg all things requisite for body or soul, to receive the holy Sacrament of the body and blood of his blessed Saviour thereby to be sealed to the day of Redemption: Then, as to be specially reverend and devoute in heart within; so, to express the same by such behaviour and respect without, as may show the reverence and humility suitable to, and becoming, the holy servant of the holy God, in so holy a business, in the holy place. And in all this there is no Superstition.   

CHAP. IX. God's worship is to be performed with outward expressions.  
THat in the common way of our ordinary conversation, we must conscionably serve God, as well with the members of our bodies, as with the faculties of our souls, None, except peradventure some brutish familists (a generation given over to a reprobate sense) will deny. But, I find it beyond exceptation difficult, to persuade divers men (who yet will seem specially zealous 
Pro. 23. 28.  to have God rightly worshipped) that in God's worship there is any use of any more than the soul or mind alone: And that, because it is said son, give me thine heart. And herein they deal with us, as the Papists do in another case. For, when we teach that a man is justified by faith in Christ. They presently charge us that we exclude works as not requisite in a Christian. So, these men hearing us urge, that the members of the body must be used in the worship of God, except against us; as if we excluded the heart from this duty. But I would gladly request my brethren to understand, that as being justified by 
Jac. 2. 18.  faith, we labour to show our faith by our works, knowing that to be no true or lively faith, which doth not fructify and bring forth good works: So by the outward gestures of our bodies, we declare that worship which is in the heart, assuring ourselves that there is no devotion in the heart of that man, who maketh no expression thereof, in his outward behaviour. And whereas God saith son, give me thine heart. I conceive (under correction) that God dealeth herein, as a tender father, who seeing his son plunged into some dangerous gulf saith son, give me thine hand, not that the father intendeth to rescue only the child's hand: But because, the hand is the gainfullest limb, for the child to reach out, and for the Father to take hold on, to draw the whole child out of danger: So almighty God, seeing his child at a lametable pass, ready to sink to the bottom of hell; saith son give me thy heart. That so God, having gained hold on the heart, may thereby draw the whole man to eternal safety.  
There is such correspondency, and sympathy between the Soul and the body; as maketh to accord one with an other, like those Creatures and wheels, mentioned by the Prophet Ezech. when those went, these went; when those stood, these stood: when those were lifted up, these were lifted up: for, the spirit of the living Creatures was in the wheels. So, may I well say: when the Soul moveth forward in devotion 
Eze. 1. 21.  towards God; the body will not be left behind, but will bear the Soul company. If the Soul in humility be dejected: then the body with a bare head, a bowing waste and bended knees, is in all gestures of submission. If the Soul be elevated and encouraged by desire and hope towards God: then the eye looketh up, and the hand is lifted up towards heaven, expressing outwardly the inward disposition of the Soul. And on the other side every man findeth in his own experience, that his Soul doth sympathize with the temper of his body. For, if the body be tired with labour, the mind becometh heavy and dull. And do we not perceive plainly, that when we betake ourselves to our knees for prayer; the Soul is humbled within us, by this very gesture? And when when we lift up our hands and our eyes towards God, we feel an elevation of the Soul also towards the throne of grace.  
There is an instance in the book of Exod. which fully illustrateth this point. For when Israel was in fight with Ameleck, Moses Aaron, and Hur went up 
Exo. 17. 10. 11.  to the tope of the hill. And it came to pass when Moses lift up his hand, Israel prevailed: And when he let down his hand Amaleck prevailed. Shall we think that there was a charm in this his holding up and letting down of his hand? Is it not manifest, that Moses was heard at his prayers to God, for his people? and that, as his hands were borne up, his soul did bear up also, in the greater measure of zeal and faith whereby his prayer became the more 
Lyr.  powerful? per hoc ostendttur suae orationis efficacia. i. by this is manifested the efficacy or force of his prayer. Nec contra Amalechitas, tantum vis armorum, 
Orig. in num. hom. 13.  quam Moysis valuit or atio.  enim elevasset manus ad Deum vincibatur Amalech: remissae vero & dejectae vinci faciebant Israel. i. The force of arms was not so powerful against Ameleck, as the prayer of Moses. For, as he lifted up his hands, to God, Ameleck went by the worst: but if his hands settled or fell down, Israel took the foil, St. Aug. speaketh to the same effect. And may we not conceive 
Ser. de tom 93.  that Saint Paul meaneth the same thing, when he will have menat their prayers to lift up pure hands? A learned interpreter speaketh full home to this 
1 Tim. 2. 8.  purpose saying, upon that text. Voluit hoc symbolo significare vim orationis. Elevatio enim manuum contentionem orationis, remissio manuum remissionem orationis adumbrabat. Elevans manus elevabat & mentem, 
Cornel. a lap.  & intendebat in Deum: Cum vero lassus remittebat manus remittebat & orationem. i. He would by this symbol set out the force of prayer. For, the lifting up of his hands did signify the earnestness of his prayer and the settling of his hand the slaking of his devotion. In lifting up his hand he roused up his spirit, and dealt with God the more fervenly: but when grown weary he let fall his hand, than he cooled in his prayer.  
As for my part. Whensoever I see any man using outward reverence, in the act of God's worship; I shall judge him to be the more devoute within, by how much the more he doth outwardly express, in reverened gestures: Neither can I ever be persuaded, that, that man is inwardly affected with reverence, towards God: who doth not outwardly declare the same, by the reverend behaviour of his 
● a. 2 a. q. 94.  body. For as Aquinas allegeth out of S. Aug. Exterior cultus est confessio quaedam cultus interioris. i. The outward worship is a certain confession of the inward worship. We cannot deny, but that men may make a fair outward show of holiness and devotion when they are most foul within, through hypocrisy and profaneness: as the pharisees made long prayers, whilst they intended to devour widow's houses. But yet, let me prevent or repress insolent censures, with the words of St. Paul: Who 
R●● 14. 4.  art thou that judgest another man's servant? Thou dost with thine eyes see reverence, in the outward behaviour? Thou seest not what is within, in the heart. 
1 Cor. 13. 7.  But Christian charity believeth all things and hopeth all things: and requireth that we judge the best, according to the outward appearance. God only is the judge of the heart, we are to judge according to what we see: and not according to what we see not. We are taught to be devout and reverend, both within and without: And to perform worship to God not with the body alone nor with the Soul a-alone; but with body and Soul both: that so we may not separate those, which God hath conjoined. No doubt, but there is too often an outward show of much devotion and reverence, where there is none or very little within For, impiety can dissemble. Satan can change himself into an Angel of light. The wolf can put on Sheep's clothing. But there can be no inward reverence or devotion in the heart, which doth not show itself outwardly (except peradventure when some perplexing terror, may for a time make a Christian man discover humane frailty) for, true Religion loveth not to dissemble. The Angel of light will not transform himself into a Devil of darkness: nor will the sheep  itself with the skin of a wolf. And the man which hath a devout and Religious heart, will not seem profane, but will declare his piety and probity outwardly, by the holiness of his works in his conversation and by the reverendnesse of his behaviour in the worship of God.  
The Schoolmen make a threefold act of adoration: 
Pined in 3. q. 25. ar. 2.  whereof the first is in the understanding, apprehending and conceiving the excellency of the object, or that which is to be worshipped. The second in the will, inclining and disposing a man, to honour, that object. And both these they call inward worship. The third act is the expression of that inward apprehension and inclination, by sensible signs, as, by word, deed, or gesture, and this they call outward worship. Ex duplici natura Compositi sumus intellectuali & sensibili. Duplicem adorationem deo offerimus: Spirituale, qua consistit in interiori mentis devotione & corporalem 
2. 2. q. 14. ar. 2.  in exteriore corporis humiliatione i. We consist of a two fold nature, intellectual and sensible. We perform to God a two fold worship: The one Spiritual, consisting in the outward devotion, of the mind; and the other corporal, in the outward humiliation of the body.  
But here, my brethrens are ready to tell me, that by these words of Aquinas, what is done by the Object. body is but a corporal worship: and that the spiritual worship consisteth in inward devotion, and then they urge the words of our Saviour, saying, 
Josh. 4. 24. 1 Tim. 4. 8.  God is a spirit, and must be worshipped in spirit and truth, whereto they add the words of St. Paul: bodily excercise profiteth little.  
It may be thought, by these words, first, of Saint Ans. Paul, that bodily exercise doth profit some thing: though but a little: and we are not to neglect, much more to abhor that, which may afford the least furtherance, in the way of Godliness, and in God's worship. But, if my brethren tell me, that I do much mistake the meaning of the word, little in this text: I must tell them, that they in thus applying it, to our behaviour in the worship of God, do much more mistake, and fearfully wrest the words, bodily exercise; Concerning the meaning whereof, Interpreters do not readily agree. But, this I am sure of; that of all the Interpreters which I have seen (and I have purposely made some search) not one doth understand them of those gestures of the body in God's worship which we now treat of. And it is manifest that the bodily exercises whereof S. Paul speaketh, are such as he setteth in opposition unto true godliness: and yet such as, wherein foolish people, perverted by hypocrites, and guided by idle conceits, and no better than old wives fables, do place Religion.  
Abstinency from meat and from marriage, v. 3. unto which we may add, long and frequent watchings, pronouncing of long and many prayers, lying on the cold ground, wearing hair cloth, and the like, with such kind of disciplining of the body may profit something as they may be used. 
Cor. 7. 26.  For, S. Paul deemeth those people happy, in regard of the present necessity, which were unmarried. And he alloweth those which are married, sometimes, and upon some occasions to withdraw one from an other, that they may the better dispose themselves to fasting and prayer. Watching fasting, and such other chastisings of the body are also of profitable use, to tame the flesh, and to bring it into subjection to the spirit: and so to make the whole man the fit for devotion. But if men place true Godliness, to consist in these very exercises, and so conceive with themselves, that whilst they perform them, they are eo nomine, for that alone, very good people, though otherwise they live in the custom and practice of foul and known sins: then shall they find that their bodily exercises do profit little: that is nothing at all, and that in vain have they wearied themselves therein. And so; if a man think that though he neglect the true duties of godliness; he is yet a godly man; because he is very exact in all the gestures of outward reverence in God's worship: I parallel that man with an other sect of hypocrites, whose whole godliness consisteth, in going to to some selected Church, and in being present where a Sermon is: though in the mean time, they learn nothing and practice as little of any true godliness. Both these sorts of men I acknowledge to be an hypocritical and superstitious generation both a like. And of them both I say that they have a form of Godliness: but deny the power thereof.  
Though then bodily exercises profit not those, who place their whole Religion and goodness in them, as they are mere bodily acts. Yet are they not unprofitable for Christian men, who make the right use of them, either to tame the body and to bring it into subjection, by fasting, sack cloth and ashes and the like: or to make outward expression of inward devotion: as by bending the knee, bowing the body, lifting up the hands and eyes and such like gestures in God's worship.  
As for the words of our blessed Saviour: God is a spirit, and must be worshipped in spirit and in 
Ps●. 95. 6.  trutb. I ask those men, which allege them against outward reverence; what they will say to holy and devoute David when he saith: O come let us worship and fall down and kneel before the Lord our maker? Doth not the spirit of God here require the gestures, of bowing down and kneeling to be used in God's worship?  
But for further satisfaction herein we will spend a few lines (though one would think words needless in so clear a case) in the exposition of our Saviour's words. We therefore give our brethren to understand, that the word Spirit in scripture hath diverse sinifications, as i. The regenerate man is called the Spirit. Matth. 26. 41. The Spirit is willing the flesh is weak 2 The will or inclination. 2 Cron. 36. 22. The Lord stirred up the Spirit of Cyrus. 3 The courage of a man. Josh. 5. 1. There was no spirit in them any more because of the children of Israel, 4 Understanding and knowledge Dan. 5. 12. An excellent Spirit and understanding and knowledged were found in Daniel. 5 Doctrine or teaching 1 Joh. 4. 1. Believe not every Spirit but try the Spirits. So then, take the word Spirit in any of these significations and it will nothing hinder the use of corporal or bodily gestures in the worship of God. For, to worship God in Spirit, is to worship him with a regenerate or new man which after God is created in righteousness and true holiness Eph. 4. 24. It is no compassing of God's Altar, without hands washed in Innocency Ps. 26. 6. no praying to God without pure hands lifted up. 1 Tim. 8. No coming into the marriage feast without a wedding garment. Mat. 22. So, it is not for any to perform the holy act of worship, to the holy God, that is not regenerate and holy and will so worship in spirit and truth i. in true holiness. For, God requireth such to worship him. 2. God must be worshipped in Spirit. i. with a willing ready and cheerful mind Deborah in her song judic. 5. 2. doth praise God for the people that became so willing. And 1 Pet. 5. 2. God's flock must be fed, not by constraint but willingly and so, God's worship must be performed in Spirit, that is, willingly. 3. God must be worshipped in spirit. i. Not faintly and droopingly: but courageously and zealously in the fervency of the spirit as Rom. 10, 11. 5 God must be worshipped in spirit and in truth. i. with understanding and knowledge, rightly informed. last : God must be worshipped in spirit and truth. i. Guided by the holy spirit of God: as all the sons of God are led by the spirit. Rom. 8. 14. which leadeth unto all truth. Joh. 16. 13. And this is home to the text in spirit and truth; when in God's worship we so make use of either body or soul as by God's word and spirit, we are thereto directed. Corporal acts may be done in the Spirit as our Saviour's going up to the mount. Mat. 4. was a Corporal act, and yet it was done in the Spirit: For, he was led by the Spirit v. 1. And to this effect are the words of the Schoolman clear and full, in in the place before alleged, Adoratio Corporalis in Spiritu fit, in quantum ex spirituali devotione procedit, & ad eam ordinatur. i Bodily worship is 
2. 2. q 84. ar. i  done in the spirit, in as much as it proceedeth from spiritual devotion, and is made to serve thereunto. When our brethren Pray or Preach, do they not use a bodily member, viz. the tongue, to express themselves withal? The using of the tongue is a bodily exercise, as well as the bowing of the knee. And yet, I hope, they think that they do both Preach and Pray in the spirit. Are not eating and drinking bodily actions? And yet I trust we do eat and drink in the spirit: when we do it in the fear of God, and (as St. Paul adviseth) to 
1 Cor. 10. 31.  God's glory. We read in Rev. 4. v. 10. of four and twenty Elders, who fell down on their faces & worshipped him, who liveth for ever. Shall we say that they woshiped not in Spirit and truth, because they used a gesture of humility and reverence in falling down upon their faces? It is lamentable to behold men pretending sincerity and love of truth, thus perversely wring Gods holy word and wilfully shutting their eyes, against so clear light of so manifest a truth.  
When the knee is bend, the body bowed or the hand lifted up devoutly unto God: these are indeed bodily exercises or acts done by the members of the body, as outward expressions of inward devotion: but no acts of Superstition.   

CHAP. X. The several gestures used by God's Servants in his worship are all free from Superstition.  
WE have hitherto made scearch, in and about the house of God, or place of Christian assembly, we have carefully pried into every nook and corner thereof, and observed the Servants of God, performing worship unto God, so as their inward devotions are declared and expressed by their outward gestures and demeanours; God being so worshipped by their whole man, body and Soul. But in all this we have found no Superstition. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things decently and in good order. Come we now and examine those outward demeanours, gestures and expressions, severally and particularly: And all that we do in our Churches in their distinct forms and postures: lest yet, under any of them, some piece of superstition be paradventure concealed, and here I must confess, some evil Surmisers have unjustly caused much suspicion: For, our justification therefore and the manifesting of truth to God's glory, Come and see all that is done in our Churches.  
We confess our sins unto God. We beg pardon at the hands of God. We give God thanks for what we have received▪ We crave from God what we stand in need of. We remember the afflictions of all distressed people, with our prayers for them all, and our alms to the poorer sort. We read, and hear read, the holy Bible and godly expositions, homilies and sermons, whereby the ignorant are instructed, the unruly admonished, the backward exhorted, the hardhearted terrified, the feeble encouraged the afflicted conscience comforted. We administer the Sacraments of Baptism and the Lords supper. Is any of these any superstitious act? Our scrupulous brethren allow all this. But then thus they take exception.  
In your very entrance into the Church, you Object. put off your hats and kneel down and pray: as if either God were not in other places: or, that we might not pray, but in the Church.  
If we taught men, that they ought not to pray Ans. anywhere else, but in a Church, or place consecrated: or that we did not use to pray in any other place: then, there were some cause to object thus against us. But we are in our Churches, from time to time called upon, to pray continually, and in all things to give thankes. Is it not thus extant in our book of common prayer? It is very meet right and our bounden duty, that we should at all times and in all places give thankes to thee O holy father, Lord of heaven and earth. Is there not in that book special service to be used in private houses, at the bed side of sick people? Is not the book itself free and vendible, by every Stationer, not only for the public worship in Churches: but also for the use of every private man in his own house? Be there not also plenty of other books in print, of forms of prayers to be made unto God, upon several occasions at any time, in any place, by any man, whose soul is possessed with so good devotion? And therefore it is plain, that our devotion and discipline doth not therefore incline us to pray, when we come within a Church; as if we held that the only place, where a man may pray: but for that the Church is an house of prayer (as we have already showed) this very place putteth a man in mind, and calleth upon him, there specially, to pray: in somuch that it is a place purposely set apart, for that very end and purpose: that whatsoever a man doth elsewhere, yet here he should pray because this is the house of prayer. We uncover our heads in the Church: as in the presence Chamber on earth, of the King of heaven and earth. And when we pray, we kneel, because kneeling is the gesture of humility, becoming a man who preferreth his petition, to the God of heaven.  
In the fourth Century, a time abounding with prodigious heresies, arose one Eustachius, who, among others of his profane opinions, wherewith many became infected, maintained: that Churches 
Concil. Gangr.  and meetings therein are to be despised. Damascus and Saint Augustin mention this to have been the heresy of the Messalini otherwise called Euchites and Enthusiastes, who also had so mean an opinion of Baptism and the Lords supper, as that they held 
Dan. de haeres. 8 Aug. Serm. contra Arrianos. l. 4. C. 11. de ecliis. c. 37.  them altogether uneffectuall and unprofitable: as Theodoret reporteth. Turrecremata telleth us, that the fratricellian haeritiques a most impure sect, maintained among other things, Eccelsiam non plus valere ad orandum: quam porcorum stabulum. i. That the Church availeth a man for prayer, no more than a swine-sty. O my brethren, conform not yourselves to the abominable fancies of these filthy dreamers, odious to God, and in the judgement of the Church damned haeretiques.  
To pray, is no superstitius act. To pray kneeling is no superstition. To pray in a Church, as we shown cap. 4. is no superstition. To use reverend gestures and behaviour of humility, in the presence of God, is no superstition. To repute the Church to be God's house is no superstition, Therefore, for a man entering into a Church to put off his hat, and being come in, to kneel down and to pray to God: are no superstition but pious acts of christian devotion.  
You have so many several gestures and postures; Ob. sometimes sitting; sometimes kneeling; sometimes standing; sometimes bowing. Why may not men use what gestures they please: so that the heart be right?  
I have already shown that a reverend heart can Ans. not but produce reverend demeanour in God's worship. And yet further to answer this cavil, I say. It is not enough, that our gestures be reverend and sober, in the general, except also they be suitable and fit to express the present act, whereto they are applied. And first, for sitting. If humane frailty specially in aged people, could endure it) sitting would not at all be used in the house of God; specially during the holy business of God's service. But in consideration of the infirmity of flesh and blood, Rest is sometimes requisite: lest too much weakness either diminish or disturb devotion. Therefore, the indulgence of the Church permitteth us, to sit whilst the minister is reading or expounding any part of the word of God for our instruction: and while doctrines are taught and applied for our further edification. But when we come to utter an hymn or petition, than the minister, who before spoke unto the people, doth now join with the people: and both minister and people, with one heart and voice, join in a language to almighty God. And therefore, compose themselves to a gesture of solemn adoration and worship: which I never knew sitting to be: neither do I thnike that any precedent can be found in all the whole Bible, of any, either Congregations assembled or persons in private, sitting at their solemn worship of almighty God. We find in the revelation 
Apoc. 4. 2.  God described upon his throne: and four and twenty Elders, wearing crowns, sitting upon so many seats, round about the throne. And anon, those Elders betake themselves to worship him that sitteth on the throne. But now they keep themselves no longer on their seats: when they are to perform the act of solemn worship. But they fall down before him that sat on the throne, and cast their crowns before the throne saying, Thou art worthy O Lord to receive glory etc. So also cap. 11. ver. 16. there are 24 Elders, who sit before God, on their seats. But when they worship they fall down on their faces. We read also of some that worshipped God standing. So did the publican 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standing a far off, he said: God be merciful to me a sinner. And a great company whom no man could number, did stand before the 
Luc. 18. 13.  throne, in the sight of the Lamb and cried with a loud 
Apoc. 7. 8.  voice saying: Salvation from our God which sitteth on the throne. And therefore we give glory to the father son and holy Ghost: or recite some hymn, appointed by the Church to be pronounced by the Minister and people jointly, to glorify and praise God withal standing; both in imitation of these examples, and also accounting it the more reverend gesture then sitting (which we never find used in the solemn and public worship by God's people. And in all this no man can point out any Superstition.  
Again, we use the gesture of standing, when we publicly rehearse the articles of our faith, or attend unto those choice portions of the Gospel, appointed for their special times and occasions. And both these are the same: For, the Creed is the breviate of the Gospel, and the Gospel is in the Creed or the articles of our Faith at large. At the rehearsing of the one, and at the reading of the other, we stand up. The reason is, to signify and express hereby our resolution and readiness to stand, and persevere to the end, in this Faith, which we do profess. And this expression is according to scripture: which by the metaphor of standing setteth out Christian fortitude and perseverance as Rom. 5. 2. we are by faitb admitted to this grace wherein we stand. And cap. 11. 20. Thou standest by faith. So 1 Cor. 16. 13. Stand in the faith. And 1 Pet. 5. 12. This is the grace wherein ye stand. So then, we by this gesture of standing at the Creed or Gospel, profess our constancy or perseverance.  
But when the scripture speaketh of standing in Ob. grace or in the faith, it doth not intent a bodily but a spiritual standing.  
It is very true. And when we by our bodily standing do profess our spiritual standing, we do Ans. herein no whit swarve from the meaning of the Scripture: But what the Scripture expresseth in word, we declare by a gesture, of the same signification. And so, in this is no superstition.  
One would think that no body should be so absurd, as to dislike the gesture of kneeling in prayer. But because I have seen with mine eyes, and that not seldom, whole troops of men and women, and those not of the meanest, in the time and place of divine Service, while prayers and supplications were made unto God, sit all the while. I think not altogether needless, to free the gesture of kneeling in God's worship, from all suspicion of superstition. And that by precept, practice and reason, For precept take the words of the Psalmist 
Ps. 95. 6.  O come, let us worship and fall down, and kneel, before the Lord our maker. For practice we will look upon the farest precedent. Our blessed Lord and Saviour Jesus Christ kneeled down and prayed. If 
Luc. 22. 41.  men will be ruled by reason, they will not, when they are to petition the King, of Kings, omit such a gesture of humility, as kneeling is, being the most suitable for a man at his prayers, and for this cause we kneel at the holy Communion receiving; whereat, we both lift up thankful hearts unto God, for the death and resurrection of Jesus Christ: as also beg of God, that by the merits thereof, our bodies and Souls may be preserved to everlasting life? It is not denied, but that a man may pray sitting, walking, standing or laid along: For we ought to pray always. But when a man betaketh himself to a set exercise of prayer, and that specially, in the public Congregation, kneeling is the fittest, and no Superstitious gesture.  
But, though diverse things in use with you in Ob. your worship, might in themselves be something indifferent and tolerable, yet there are some gestures used in your Churches, very offensive to weak Consciences and therefore aught to be forborn.  
How weak the consciences of these men be, I must leave it to God to judge of. But I must needs think that their fancies are strong whilst they will not believe, but that they have better knowledge than their teachers, and more wisdom than their Governors. For, they will prescribe, what the minister must teach, and how, both Church and Commonwealth must be ordered. And wherein their Ministers teach, or their Governors' Command, otherwise than they like of, they will slight the one, and disobey the other. But, to come to the point. What is that, which is so offensive above the rest. Let it come forth: and show its Superstitious face: that when we see it to be such we may abhor it thereafter. It is, as I am told (for else I should never have magnified it) The bowing which we use at the name of Jesus and at the Communion Table.  
For, as the name of Jesus, the plain text telleth me: that every knee shall bow thereat. But forward people think to evade the authority of this text, 
Phil. 2. 10.  by saying, that the word Name doth in scripture sometimes signify power. And this we deny not: and we acknowledge further, that it also signifieth diverse other things, as, fame or renown 2 Cro. 26. 8. His name went forth to the entrance of Egypt. So it signifieth also Posterity Deut. 25 7. My husband's brother refuseth to raise up a name unto his brother. It is taken for memory or remembrance Es. 56. 5. God will give the eunuches in his house a name. But now what of all this? will they say that the reverence mentioned in the text Philip. 2. is to be given peradventure to the power, renown or memory of the son of God: and not to be done, when we hear him named by the name JESUS? But then, here would I know of them, which of these, power renown or memory, shall I conceive to be meant in this text by the word Name? If they say, his power, than I ask why not his renown? If they say his renown, then why, not his memorial? For, the word Name doth in Scripture, by a trope, signify every one of these. And when we leave the proper sense of any word in Scripture, we must show some necessity why we do so, and make it plain, that it must be taken in that significative sense, which we give thereof. It is not enough to say, such 
De doct. Chr●●. 3 C. 10.  a word is in some places taken in a figurative sense and therefore I will so understand it here, and where I list beside. Saint Austin, dealing with such lose expounders of Scripture, saith Nihil facilius est quam dicere Tropus est: figura est, modus quidam dicendi est, Hebraismus est. i. It is an easy matter to say, it is a Trope: It is a figure: It is a certain form of speech: It is an Hebraisme. And therefore he giveth this rule. Oratio figurata est; quae proprieintellecta, nec ad fidem nec ad dilectionem nec ad ullam aedificationem accommodari potest. i. Then is the speech figurative, when it cannot be made to serve, for either faith or charity or any edification, in the proper sense of the words. Illy●●cus, that one of the centuristes, well known to be no friend to Superstition doth among the rest of his rules, for the right understanding of scripture, give this for 
De rat. Cogn. Sacr. lit.  one. Verba sacrarum literarum proprie acccipienda sunt, nisi loci sensus in aliquen fidei articulum propalam incurrat. i. The words of holy Scripture are to be understood in their proper sense: ecept that so, the meaning of the words do directy fall foul upon some articles of faith. And in an other place he thus adviseth. Ne quaerat aliquis umbras aut sectetur somnia allegorianum, nisi manifesta sit allegoria; & literalis sensus sit alioquin inutilis aut absurdus. i. let not a man hunt after shadows or dream of allegories, except there be a manifest allegory: And that without an allegory, the literal sense be unprofitable and absurd. And to this point a learned Countryman of our own speaketh home, saying Allegories 
Perk. in. gall 4. 24.  are to be admitted, when the words sound against common reason, analogy of faith or good manners.  
Let us consider these rules, and see, if there be any necessity that the word Name, in the text to the Philipians, be understood in any other than the proper sense. Is it against common reason, Faith, Charity or good manners, so to understand it? Or is it against the scope of that place, or of any other part or piece of scripture; for me to bow my knee, or to express reverence, by any seemly outward gesture, when I hear my blessed Lord and Saviour named, by his proper name, JESUS? How then dare I suffer my fancy, here to leave the prop●●●●ase, and to devise a figure: as if I might work the Scripture, like a nose of wax, as I list myself? I will here add one rule more which we have from Saint Hillary. Optimus lector est, qui dictorum intelligentiam expectat ex dictis, potius quam imponat, et retulerit potius quam attulerit: Neque cogat id videri dictis contineri, quod ante lectionem praesumpserit intelligendum. i. He is the best 
l. de trin. 1.  reader of Scriptures, who looks for the meaning of the words in the words, rather than putteth or imposeth a meaning upon them: who fetcheth the sense from the words, rather than bringeth it unto them. And who enforceth not that to seem to be contained in them, which he presumed to find there before he read them.  
If any man will contend that yet there is an allegory Ob. in that text, because knees are there ascribed to things in heaven and things in earth and things under the earth. I answer, that when knees are ascribed Ans. to things which properly have none, there, necessity enforceth us to acknowledge a figure. But the Son of, God our blessed Saviour hath a name, even the name JESUS, in the proper sense. And men have knees, not figuratively, but properly. Therefore it is without any figure, to say, that men having knees naturally, shall bow those knees at the name JESUS, which is not a metaphorical but the proper name of the Son of God. And so there is no necessity to seek a figure in that text in the word name, or in the word knees, so fare as the duty concerneth man. But it is very dangerous, against the faith of a good Conscience, and against the true rules of right interpreting the Scriptures, thus to rove at figures and to imagine allegories where we need not: and upon bare uncertain conjectures, not knowing certainly, what to stand unto.  
But by this bowing at the name of Jesus we shall Object. magnify the Son above the Father and the holy Ghost.  
No such matter; but we shall honour the Father Ans. in the Son: For so saith the text, that this is done to the glory of God the Father. And seeing no man can say that Jesus is the Lord: but by the holy Ghost: Let us never fear, that, that respect which we do to our Saviour, by the instinct and direction of the holy Ghost, can be any diminution or disparagement to the holy Ghost. Will any man say, that the blessed virgin Mary, did disparage either the Father or the holy Ghost, when she said: My spirit rejoiceth in God my Saviour? 
Luc. 1. 47.   
But why then is this reverence done at the name Quest. of the second person, more than at the name of the first or third? Ans.  
Because that, not the Father nor the holy Ghost but the Son made himself of no reputation and took upon him the shape of a servant and became obedient to the death, even the death of the Cross; therefore God hath exalted Him and given Him a name above every 
Phil. 2.  name that at the name of Jesus every Knee should bow.  
Shall I reverence a word or bow to a sound of letters? Quest.  
We bow to and worship, not the word, sound Ans. or letters: but God, thereby expressed. The word is our Remembrancer, to put us in mind of the duty which we own to God our Saviour.  
Why is this special reverence done at this, more than at any other name of God? Quest.  
Every name of God is reverend and holy. But whereas a sinful man shall find terror, in other Ans. names of God, expressing his Majesty, Power, Justice and the like: This is the only name of God which fully setteth out unto us the mercy of God to eternal salvation. For, therefore is he called Jesus, because he shall save his people from their sins. And, there is no other name under heaven given, 
Matth. 1. 21. Luc. 4. 12.  whereby we must be saved. For so much therefore, as in this name we find the greatest, yea unspeakable Comfort: It is agreeable to good reason, that we be by this name stirred up and affected with unspeakable joy within: and that we make expression thereof, to the glory of God, by devout outward reverence.  
I would, my brethren which are so scrupulous in this point, would, without prejudice, read the learned and clear tteatises, which are extant on this argument: and specially that exquisite piece of that most learned and judicious Bishop Andrews And that, (setting aside their causeless quarrel, against his being Lord Bishop) they would weigh his reasons with an humble spirit, and an heart lifted 
Joh. 16. 13.  up to God, through Jesus Christ to be guided by that Spirit of truth, which our Saviour promised to send, to guide us all, into all truth. Then I make no doubt, but they would soon see, that in bowing the knee to God, at the mention of the name of Jesus; there is no Superstition.  
But you call the Communion table an altar: and Ob. you adore it, by bowing and doing reverence thereunto.  
We are not by any Canon or rule (that I know) required, to call it an altar. And the now Lord Ans. Bishop of Elie (a man specially zealous to restore Gods public worship to the primitive lustre) in the articles which he lately exhibited, in his visitation, when he was Bishop of Norwich, doth 
Chrys. Nyssen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not at all call it by the name altar, but sometime the Communion table; and sometime in the words of the Fathers the holy Table. And yet, it hath anciently been called indifferently, by either name, 
Coal from the Altar. Altar. Christianum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antid. Lincol.  Altar or Table: and may indifferently bear either name: as is abundantly cleared of late, by diverse learned pens; who have eased me, from any labour in this point: and are sufficient to satisfy any reasonable spirit.  
Neither know I any particular or oppositive law enjoining us, to bow at the altar or Communion table. Yet the devotion of those which do practise it, being grounded upon the custom of the Catholic Church of Christ: is (in my poor judgement) not only justifiable but also commendable. For what is there to be said against it?  
It is superstition, in God's worship, to bow or do Ob. reverence to any creature.  
We do not bow, to the table: but, at the table Ans. as a man in his onws house praying, either in his closet by himself or in some room amongst his family, kneeleth at his chair or table is not said to kneel to his stool or table. So, we, that bow at the Communion table, do our reverence there, not to the table, but to God, at the table.  
And why there more than any where else? Quest.  
I answer first, by such another question. Why Ans. not there as well as any where else? what is there to forbid me to do my duty reverently unto God in that place? Again I ask my brother, why was Moses commanded Exod. 3. 5 at the fire bush to put his shoes from his feet, rather there, then in any other place? I hope he will answer me with Gods own reason and words viz. because the place was holy ground. Then I ask once more; what made that place holier than an other? will it not be confessed to be, God's special presence, there specially manifested in the voice that spoke and the fire which burned not the bush? All this is clear and undeniable. And from hence then, thus it followeth necessarily A place, where God by special signs manifesteth his special presence, is more holy than another place. (though not in nature, yet in use and relation) And there, men are to demean themselves, with special reverence therefore. But the Communion table is a place, where God manifesteth himself, specially present, in the Sacrament of the body and blood of our Lord and Saviour Jesus Christ. And therefore men ought there to demean themselves with special reverence, towards God, there specially present. For, when a man considereth the love of God in Jesus Christ sealed unto him, by the body and blood of Christ, whereof the Communion table doth specially put him in mind, as being a table specially set up, and set apart, for that banquet; then the heart (if it be right) is lifted up in reverend thankfulness to our merciful God: and the body boweth, to express that reverence and thankfulness, which the heart conceiveth.  
If the Sacrament were always on the table, Ob. then, this argument might have some show of reason: but we see men bow, when nothing is on the table.  
The Communion table, being, appropriated for the Service of the Communion retaineth still Ans its relation to that Sacrament, and still calleth upon us, to remember the love of God to us, in the body and blood of Christ: and therefore, to be reverently thankful. And so it continueth still an holy Table: in the regard of the holy things, which belong unto it, though they be not really present upon it.  
If this matter of permanent relation, seemeth 
Gen. 28.  harsh to any: let him consider a passage in the book of Gen. where the case is thus: God in a dream exhibiteth unto Jacob special signs of his special presence, in that place where Jacob was then sleeping. In the morning Jacob awaketh. But then, there appeareth not any of those signs. And yet, in relation to that presence of God, which had in the night before appeared unto him, in those signs he saith: O how dreadful is (not was) this place It is (not was) the house of God. Is the place now the house of God, and a place to affect Jacob with dread, though the signs be not present, upon the place? And shall not the Communion table be still the table of God, and an holy Table to affect us with reverence, though the sacrament be not always actually on the table? Did not our Saviour call the Temple an house of Prayer, and not allow it to be at all an house of Merchandise? Neither might it serve the turn of the money changers to save them from the whip, to have said: we will not trade in the Temple, in the time of Sacrifice or of Prayer or of Preaching; but only, when the Service is ended. For, the Temple is always an house of prayer: whether men be there at 
Matt. 13. 21.  Prayers, or not. And so the holy Table is always the Communion Table, or Table of the Lord: whether the Sacrament be upon it or not. Doth not our Saviour also tell us, that he which sweareth by the Temple, sweareth by him that dwelleth in the Temple? The Temple was ordained for the worship of God: And therefore God dwelled in the Temple in special manner- Idcirco jurans per templum juratper 
Lyr.  Deum qui colitur in Templo. i. For that very cause, he that sweareth by the Temple sweareth by God which is worshipped in the Temple. Will any body now be so idle as to say, that this rule doth hold, if a man swear just then, when they are at Prayer, or at Sacrifice in the Temple, and not else: but that a man swearing by the Temple, when the Service is done, doth not swear by God? Is it not also in the same Chapter said, by the same sacred mouth that he which sweareth by the Altar, sweareth by it, and by all that is upon it? Should he not now show himself senseless, who should say, that this rule holdeth only so long as there is any Sacrifice or Oblation on the Altar and no longer? This were right to follow the profane sense of strange people in this age, who inmitate or comply with the filthy Fratricellians, before mentioned, which allow no difference, between a Church and a Barn, when Service is ended: or between the Communion Table, and their own common table, when the administration of the sacrament is over. But know we, who in duty and humility submit ourselves, to be taught by God, in his holy word; that as between God and the Temple, between the Oblation and the Altar, in the old Testament: so now between God and the Church, between the Communion table & the body & blood of Christ under the Gospel: the relation doth continue. So that, whensoever the holy table cometh into our eyes, it ought to put us in mind, of the mercy of God, in the blood and merit of Jesus Christ. And shall not then this object beget thankfulness and reverence in my heart? Or may not that reverence which is conceived in mine heart be expressed in the gestures of my body? we do reverence at our entrance into the King's Chamber of presence, and all the while we are there, and specially when we come near the chair of state: though his Majesty be not there in person. And our brethren do not call this Superstition. But let them then tell me. Should we not much more do so, when we come into the Church, which is the presence of God; and while we are there, and specially when we approach the holy Table? But they tell us, that it is not the like reason; because the one is Civil and the other a Religious reverence. Whereas, if their reason could reach it: or if their frowardness would acknowledge it, the reason or argument is most strong, and drawn à minori ad majus, from the lesser to the greater thus: If we reverence a King, who is a mortal man, at the symbols of his Majesty: and memorial of his Sovereignty: how much more the God of heaven, in our entrance into his house and drawing near his holy Table? Neither let them flatter themselves with the misseunderstood and misseapplyed distinction of Religious and Civil reverence: When Religion doth not less bind us to reverence God, with our whole man, body and soul, than civility doth oblige us to respect man: neither doth religion bar but regulate actions and matters of civility. Therefore, by how much more God is greater than man, and the Sovereign more to be honoured then his Deputy: we are to be more reverend in the Church, then in the King's Chamber of presence, and at the Communion Table, then at the chair of State. If we are to reverence the King not with the body alone but also with the heart, so are we to reverence God, not only with the heart: but also with the body. And so God in the King, and the King for God, with the whole man. So that this very gesture of bowing at the Communion Table rightly performed is not at all any Superstition but rather a Christian duty.   

CHAP. XI. They who unjustly charge us with Superstition, are themselves most Superstitious.  
WE have made search in the tents of Jacob Leah, and the handmaids, narrowly: but but have not found yet any of Laban's Idols: That is we have considered, the Cathedral and and parochian Churches, and taken notice of every corner, and of every particular thing and gesture done and used in the same. But God be thanked we have not in any of them found any Superstition. And therefore we confidently return à non est inventus. i. There is no Superstition found in all our Churches.  
Come we now then, into the Tent of Rachel. I mean the society of those, who challenge us of Superstition. I hope, it will not offend them, that we give them the name of Rachel. For, as she was the fairest of all the wives of Jacob: so these men conceive themselves to be, the purest and sincerest, & so, the fairest worshippers of all the rest. But we no sooner come into her tent, but that we find her verbally very respective of her Father: Yet really and in deed, very undutiful and hypocritical. Let it 
Gen. 31.  not displease my Lord, that I can not rise; For the custom of women is upon me. Let it not displease, is very smooth language. The term, Lord, as indeed it was a word of reverence in the mouth of Sarah to her husband: so, it seemeth a little of respect from the tongue of Rachel to her Father: But the plain truth is, that it is not the displeasure of her Father, but the retaining of her Idols and persevering in her Superstition, that she regardeth. Nor is she ashamed to tell her Father, I can not rise. And lest she might be suspected to speak falsely (as she did) she hath like a cunning dissembler, quickly found a fair Cloak, to palliate her iniquity, and to make her lie to seem a truth. The Custom of women is upon her. Fallitur pater commento muliebri ac honestissima ratione ac specie deluditur. The Father is deluded with a trick of a woman's wit, and beguiled with a fair pretence and semblance. I am not very willing to fasten these conditions and tricks of Rachel, too hard upon my brethren. Yet what, is true is true: And God give us all grace, neither uncharitably to misconstrue, nor perversely or unadvisedly to give cause, to be suspected, of either frowardness hypocrisy or any other impiety.  
But as for those of our brethren, which separate from us in their practice and fashion of worshipping God; they will many (if not the most) of them, give (when they list) unto our Fathers and Governors calm and submissive language, at least to their faces. But withal they cannot rise, they cannot stand, they cannot bow, they cannot come up: They cannot stand nor rise to make confession of their Faith: nor to praise God in the congregation with hymns and doxologies: They cannot bow at the name of Jesus: They cannot draw near and come up to the Communion table: But why can they not? They have the ability of their limbs (God be thanked) but more truly than Rachel may these men say the custom of women is upon them. Long since, the woman began; and ever since, both men and women have gotten a custom, to affect and pretend more wisdom, and knowledge then ever God laid out for them, forgetting the rule of the Apostle that no man think of himself more highly than he ought to think: but to think soberly as God hath dealt to every man the measure of faith and 
Rom. 22. 3. v. 16.  not to be wise in their own conceits. But when against plain evidence of Scripture and grounds of common reason, men persist and be overcarried against authority; what is this but frowardness and wilfulness, a very Custom of women? the poverty of whose judgement, in the weakness of their sex, is captivated to the unruliness of their affections, ut non persuadeas etiamsi persuaseris. i. They will do what they list in despite of reason. And then, what is this but flat Idolatry, when their own conceits are so preferred and magnified, and God in his ordinances slighted.  
But our brethren will plead that it is not conceit or fancy, but Conscience that withdraws them from conforming with us, in the forms and gestures used by us, in God's worship. And then I must tell them, that when the things in use are, both by authority required, and by primitive and purer antiquity practised; and in their nature suitable to the actions which they accompany: and nowhere forbidden by the word of God: Their standing out in these things cannot be true Conscience which is ever guided by the will of God. But fancy and self-conceit doth overbeare men; and take up that room and power in their hearts, and that authority over their affections and practices which belong properly to almighty God. And so Conceit and Fancy is obeyed and followed, and become an Idol, shutting out the Sovereignty of God, and placing itself, or rather placed by men, as a God in their hearts. For his servants ye are to whom ye obey. And whatsoever we submit ourselves unto contrary to the word and ordinance of God, that is by us made our God and Idol: and we therein are become plain Idolaters, worshipping the Creature above the Creator. And the time will come, when they shall plainly understand, that their stiffness of body and mind will be found out to be mere Idolatry: When our humble and reverend bowings shall be approved for gestures of Christian Devotion.  
And yet further, seeing that Superstition, as we shown before, Consisteth not only in overvaluing and too much doting upon the Creature, but also in starting at the lawful use of the creature: so as, a man thinketh himself, ipso facto, defiled in his soul by touching, tasteing or handling of any thing which is touched, tasted or handled, without any breach of any law of God, or lawful constitution of man. As for example: if a man should now abstain from eating Swine's flesh, in a conceit that it doth now defile or make a man a sinner. This were plain Superstition. So if in time of Lent, or on any of the days upon the which we are commanded by Law to abstain from eating flesh, a man should imagine now, that it is a sin to eat flesh, not so much in regard of the wholesome Laws of the State and Church, which do indeed bind the conscience. 1 Pet. 2. 13. as in a conceit, that flesh as it is flesh, eaten on such a day, hath a special power to defile or make a man a sinner: this also were mere Superstition. For in both these cases, a man conceiveth himself defiled, and made a sinner, by that use of the Creature which God simply forbiddeth not. And as, thus the rule holdeth in the use of the Creatures of God; so doth it also in the actions of men which are in themselves indifferent. i. neither good nor bad: but as they be applied. As for example, to kneel to bow, to stand, to go from one place to another are things in themselves indifferent. No where forbidden by any Law of God or man. And therefore for a man to think that he doth sin in the performance of any of these; or to abstain from them for fear of sinning thereby, is plain Superstition. For it imputeth sin unto that which hath none in it.  
If my brethren yet allege, that they do not abstain from these actions or gestures, merely as they are actions or gestures: but as they are applied in the worship of God. Then I desire to know of them, whether kneeling, bowing, standing or going do of things indifferent in themselves then become a sin, when I kneel to God, stand up to God, or go to God? And I dare boldly enough affirm it, neither need it any proof, that there is not in our worship of God, any other kneeling, bowing, standing or going required or used but unto God. Let men insist where they will, and they shall soon see (if they be not wilfully blind) the case most manifest: and that not we, observing these things, but our brethren in their, either timorous starting at them, or in their wilful opposing of them, are the superstitious people: as more fully appeareth by what we have said of this kind of superstition, before cap. 7. It is true indeed, that our brethrens seem desirous to shun Popish superstition: But then not discerning between Popish superstition and true outward devotion, they fall upon an other worse superstition. For true Religion and devotion is a virtue placed between two extremes: whereof, the one is secundum excessum i. in the excess or too much according to the words of Aquinas; And such is much of the superstition of Popery; ascribing too much to the creature. The other extreme secundum defectum. i. in the defect, or too little. And wtih this is the Anabaptist and Brownist and the rest of the sectaries, that go in that track, much infected; not permitting garments or the limbs of our bodies or the like, to be any use in the worship of God And therefore these may be compared to those in the Prophet Amos, whose case is, as if a man did fly from a Lion and a bear met him: or went into 
In moral.  the house and leaned on the wall, and a serpent bitten him: according whereto is the observation of St. Gregory. Quidam dum fugiunt latrones aut feras, in avia incidunt aut barathra. Sic quidam Superstitionem ita fugiunt, ut incidant in impietatem. i. Some do so run a way from thiefs or wild beasts, as that they fall upon Gulfs and unpassable places: And so, some do so avoid or shun Superstition as that they become impious or irreligious.  
If this language seem too harsh to any of my brethren, I request them to consider, that these actions and gestures of ours in God's worship, being in themselves indifferent, and withal applied, not unto any Idol, or unlawful act, but unto God; and that also according to ancient Christian practice, and constitutions ecclesiastical not only of foreign counsels, but of our own state and hierarchy, under so Christian a Prince: they that refuse herein to be conformed, specially in those things which be expressly enjoined, are therein not only Superstitious, but also guilty of one of the greatest sins, worse than witch craft, disobedience, which is also iniquity and IDOLATRY.  
Thus have we cleared our holy house of God, his servants and Service (as we do perform it) from all Idolatry and Superstition. We have also made it manifest, that our accusers themselves are (while they are not ware) a Superstitious people. And therefore I say. Brother, pull the beam of Superstition out of thine own eye: and then I trust in God, thou shalt clearly see that there are no such motes in our eyes, as thou didst imagine. Remember that the members of thy body do, in their kind, own service and worship unto God: as well as the abilities and faculties of the soul. Rob not God then of his due: lest under a pretence of abhorring Idols, thou committest Sacrilege.  
FINIS.    

Imprimatur tractatus hic cui Titulus est (Gods holy House and Service) modò intra decem menses proximè sequentes, typis mandetur.  
Fulhamae julii ultimo. 163●. Sa. Baker.   

Divers quotations in the Margin, something out of their due places, and imperfect pointings in the pages, the Reader is requested to pardon. But such errors as pervert the sense of the Author, are to be mended thus.  
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