THE anatomy OF THE SERVICE BOOK, DEDICATED TO THE HIGH Court of PARLIAMENT.  
Wherein is Remonstrated the unlawfulness of it, And that by five several Arguments;  
Namely, 

From the Name of it.  
The Rise,  
The Matter,  
The Manner, and,  
The evil Effects of it.    
Whereunto are added some Motives; by all which we clearly Evince the necessity of the Removeall of it.  
Lastly, We have answered such Objections as are commonly made in the behalf of it.  John 9 31. Now we know that God heareth not sinn●s: but if any man be a Worshipper of God, and doth his Will, him he heareth. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  
A pure Prayer is God's Temple.  
By DWALPHINTRAMIS.  
Printed in the year, &c.   

TO THE RIGHT honourable THE LORDS, AND The Knights, Citizens, and Burgesses, of the Honourable House, of COMMONS.  
GReat Senators though in those stormy times and Illiads of great affairs, we present to your Honours, as one did to Antipater a Treatise, the subject whereof is happiness; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} yet we are Confident we shall have a better Answerthen I am not at leisure. Our humble suit is, for the Pure Worship of the true God, and the quite abolishing of the Service-Book, with the hierarchical Maintainers of it, both Enmity to Christ, kingdom; this (as we conceive) is the prime work of the day, saving health is the greatest good, 
Salus sum mum b●num.  and Purity in Worship is the only means to attain the End, and you are the Instruments of Instruments to advance this 
〈◊〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  work. We desire no more of your Honours, but that the Reasons of our requests may be weighed in the balance of the Sanctuary, & ut res cum re, 
Hicrom  & ratio cum ratione comparetur, that Matter with Matter, and Reason with Reason (as a Father saith) may be compared, and that which is found light may be cast out of the Sanctuary. It suits neither with the Honour of your Place, nor greatness of the work: that you should either see with Dr. Hall's eyes, or with ours; but that Eye-clearing word, should be the light of your Eyes, as we hope it is: the Doctor his Charging upon God's people with Passionate reproaches, recoils enough upon himself; though Tully telleth us, that bad Orators, instead of Reasons, use, Declamations, we could not have expected it from so great an Orator as the Doctor; we seek not Corban nor Mammon, as our adversaries do, but the kingdom of Christ in the Purity of his Worship, which is first of all to be sought; for Reformations begins at the Sanctuary. You are those Eliakim's that must set the Lord upon his glorious Throne, and he will make you as nails in a sure place: to whose Honours we shall ever he devoted,  
In all humble Service.   

To the well-affected READER.  
THE Waters of Affliction, not long ago had so overflowed the banks of Zion, 
Non de te●minis, se● de toto posessione contentio. A●cdemic. quast.  that we might truly say with the orator, that our Contention with our Adversaries was not for Mounds and Marches only, but even for the whole Possessions of our heavenly Inheritance: but blessed be our High and Mighty God, who hath not only limited those proud waves, but beaten the authors back with shame and confusion; so that we may now with boldness challenge and maintain the Mounds and bounders of our heavenly Rights, and that before such a lust and Supreme judicature, as cannot deny Christ of any part of his Right: before them we have our suit against the service-book, which we have clearly evinced by the anatomising of it, to be a rank Impostor in God's Worship; and notwithstanding of its long possession, to be a violent Intruder in the House of God, upon which grounds, we desire and hope to have an Injunction for Casting of it out. Then a word to you Readers, which are of three sorts, either doubtful in suspense, who by this Treatise may be fully resolved; or such as use it, who by strength of Reason may be brought off: and lastly, such as cannot brook it, who by this ●reatise may be strengthened and encouraged, not only (as a learned Author observeth) because many of God's people are of the same mind; but chiefly because God is of the same mind; Let us then with sound minds and solid love, quit ourselves like Men (as the Scripture phraseth) in Contending for the Truth, and the Truth shall overcome and make us free; or as Job, Behold my sign, that the Almighty will witness with me, although mine adversaries write a Book against me, Cap. 31. 35.   

AN anatomy OF THE SERVICE BOOK.  

CHAP. 1.  
The Preface.  
Asloyalty to King and country, is the very fortress and wall of polity, being commanded and commended, both by the laws of God and nature; so pure and 〈◊〉 fil●d Religion, 
Jam. 1. 27.  is the fountain and rock of approved loyalty; yea, equity, charity, sobriety and loya tie; are the vi●gin daughters of unspotted piety, as the foresaid place witnesseth; we could be large in this Theme, but we hasten to the particular; the Subject whereof is one of the weightiest pieces that yet hath been presented, Namely The service-book, which notwithstanding the present surfeit of books, yet we hope it shall find a place in the most serious and judicious thoughts; we may well call it with the comic, Fundi nostri, calamitas▪ The 〈◊〉 helming storm of the purity of worship, for as it is true, No Ceremony, No Bishop, because the Ceremonies are the pitchy wings whereon they fly, so it is as true, that no service-book, no ceremony, for that is the M●gazine of nimble Ceremonies; Doctor boys in his epistle Dedicatory to Richard Canterbury upon his Exposition of the liturgy complains heavily, yet causelessly, that the liturgy is crucified between two Malefactors; on the left hand Papists, on the right hand Shismatiques, meaning Puritans, both of those he calls Foxes; but by a just retortion, we shall set the saddle on the right horse, and shall make it appear, that the purity of Christ his worship in this land, hath long been crucified between two thieves, namely, that superstitious and Popish liturgy, and rank atheism, varnished with superstition, to whom we may well apply that saying of Luther, They are tied together by their tails to do mischief; 
●aesat. in Com. in Gal.  though by their heads they seem to be contrary; and though we have no time to ton over the common places of atheism and superstition, and to show how like Pilate and the superstitious lewis, they concur to the crucifying of Christ in his worship, yet thus much the Scripture witnes●eth, and experience proveth, and we humbly desire your honours to mind it, that all superstition, and the purity of God's worship, ever have been, and shall be at continual wars, and can no more dwell under one roof, than a cha●te Spouse, and a proud inveigling Strumpet, 
Sen●●a.  or no more in one Temple, than Dagon and the ark. Superstitioest res insana, Superstition (saith one) is a mad thing, and so indeed it is; for it is contrary to the wisdom of the Word, and of the Spirit, which are the ground, & life of the worship of God. Superstitio est vitium contrariu religioni, 
Sec. S●cu●d. 4. 92. Art. 10.  Superstition is a sin opposite to Religion (saith Aquinas) which is very clear from the nature and rise of it; for as Religion is a worshipping of God according to his will, Quisquts praeceptis C●●lestibus obtemperaverit, is culior est, Whosoever follows the divine Precepts, that is, a worshipper of God saith Lactant. but superstition carrying the very nature in the name of it tells us, 
Lib. 6. 1. 2.  that 〈◊〉 Supra statutum, over and above the Statutes of God. 〈◊〉 Word in the Greek is, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. as if it should signify the fear of the devil, and the signification suits very well with the nature of the thing; for when a man coineth a worship to himself, he recedeth so far from the fear of God, and whereas the devil is the Author of all superstitious worship, whether it be of another God, or of the true God after a way of self-device, or will-worship, than it may be truly called, the fear o● the devil, as the true worship of the true God is notioned under the name of his fear: this superstition shutteth up the way to the Jews conversion, and openeth the mouths of atheistical Gentiles against the profession of all religion, in derision whereof Auerroes speaks tauntingly thus: 
In Metaph●s 12.  Sit antma mea cum Philosophis, quia Christiani aa● rant quod edunt, Let my soul be with the Philosophers, because the Christians adore that which they eat: So may the Jews take occasion to say; Let our souls be with the old Ceremonies, sith the Christians new Ceremonies are so foppish and ridiculous, having no footing from the Word of God. But to bring the charge to the particular in hand, if our liturgy be not a mess of superstition and superstitions Ceremonies, we profess we know not what superstition is: to instance it in one particular, namely, in the grand ceremony of adoration or kneeling at the Sacrament; hath it not been the staff and strength of that abominable I doll, the breaden God? and if the Masters of the Ceremonies disavow that opinion, yet the Sermoks and Writings of divers of them do testi●ie to their face, how they go as far, yea, and farther than many Papists in that particular: as it is true that the current of Popish Champions do maintain the bodily presence, 
Lib. 3. c. 12. De missa li. 2. c. 23. 48. p 242.  as Innocentius the father of that Monster, Bellarmir, and Heiga the Expositor of the English mass, by changing and chopping that fi●●t corpus; so divers of the Canturbur an faction, as himself, Mountagu, Packlington, Lawrence, agree with the Papists and Lutherans in this point, namely, concerning the Matter, leaving the Manner as a Caba●isticall mystery: 
A●●id p. 10  de vocibus aixi, ne de in●ssa quidem, imo nec transubstantiationis certamen moveremus, for word: (saith Montague) as the moss, yea, or transubstantiation itself, we will not contend. 
Se. m p 〈◊〉. 18.  I like not those (saith Doctor Lawrence) that say his body is not there: and to explain himself he addeth Substantially, Essentially, not by way of Commemoration or Representation: but should not this be their opinion, since they act what they hold, by a material Altar, Priest, and Sacrifice, had not that Hydra of the Scottish liturgy made a greater Monster, by the addition of some more heads, and that very cunningly, by the English authors, and sent out to take in the Church of Scotland (had not that we say, lost all the heads, and had the brains dashed against the stones) the aforesaid authors made no question, but that all the power of both Head and Tatle should have had room enough to domineer here in England, the Pope having such a large army both of legionary and auxiliary forces to maintain it. But blessed be God, who broke the head of that young Dragon in our neighbour Nation, and we hope will by you crush out all the blood of the old one here, who was the mother of that, and the mass-book the mother of both: there is a proverb amongst the Naturalists, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Except a serpent eat a serpent, it cannot become a Dragon: so except our liturgy had been full of serpents, it could not have hatched the Dragon that was sent unto Scotland. The superstitions of this bulk are such, and so many, 
Act. 17. 22.  that if Paul were here and saw them, as he saw that of Athens, he would undoubtedly cry out, Men and brethren, I see that in all things you are too superstitious; we may better apply that speech of Tacitus; 
Annal.  concerning superstition, not exittalis, 
lib. 14.  hurtful or dangerous, but execrabilis, cursed and execrable, and so it is indeed, both to whole Churches and other people, whose eyes God hath opened to see the evil of it, which we are confident you do; and I say as Paul said to King Agrippa: 
Act. 26. 27.  We know you believe it: but as it seemed unreasonable to Festus to send Paul a prisoner without the charge laid against him; 
Act. 25. 27.  so we neither will, nor dare charge any thing upon this Litu●gie, which we shall not prove; nor desire the outing of it without good and sound reasons for our desire; and therefore we humbly and heartily desire your Honours to take into your consideration these five Reasons following:  
The first is from the Name, wherein the Champions of the service-book agree with the Papists, calling at the mass.  
The second is from the Ground of it.  
The third is from the Matter of it.  
The fourth is from the Manner of it.  
The fifth is from the Effects of it, to which we will add some Motives.   

CHAP. II.  
Of the Name.  
FOr the First, the Service-Booke-men and the Papists do mutually interchange the Name of liturgy and mass: the latter call their mass by the name of liturgy: the Jesuit saints professeth, 
Liturg. p. ●.  that the most convenient Name that can be given to the mass, is that of liturgy or Service, not but that the word liturgy is of good use, for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifieth to officiate in sacred Worship, witness Acts 13. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as they were ministering unto the Lord. Where the Rhemists vaunt of a coined liberty, to translate the word, saying mass. Which were to cross the truth, and all the learned upon the place, 
Rom. 15. 16.  as O cumenius, Theophylact, and Chrysostom; yea, and their own Expositors, as Cajetan and others: the Apostle rendereth it by another word of the same value, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: but howsoever they scrape kindness to a word of use, till they abused it; yet who knoweth not, that knoweth any thing, that their liturgy is the very lethargy of Worship; and what difference between our liturgy and theirs? truly nothing but a pair of shears, and putting ours in a Coat of another tongue, as shall afterward abundantly appear, only ours hath not all that theirs hath; but ours hath nothing to a word, but out of theirs; and thence it is, that our Lyturgian Patrons do meet the Jesuit midway, by owning the name of mass to our service-book, witness Pocklington, 
Sunday no Sabbath.  who calls the second service, just the same with the mass; so cousins, witness Master Smart's Sermon: and not only so, in relation to the second service, but even in regard of the whole bulk, 
Antid. p. 10.  as Pocklington in the end of his altar, &c. and Montague. In name you see then, there is an unanimous agreement, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, names are the very Images of things: And for their agreement in Matter & Manner, in all things of importance, we shall make it as evident as the former; in the mean time, what reason is there, that we should groan still under the burden of a liturgy borne in upon us, under the Name and Nature of the mass, which is nothing but a mass of idolatry, and an Idol of Abominations? the name is a name of blasphemy out of the devil's Cabala, as we take it; for what language it is, or what it signifieth, for any thing we know, was never yet known; the Hebrews call their Tribute by the name of Missa, witness that place in Exodus, laying out the oppression of the Israelites, 
Exod. 1. 11.  by Pharaoh and his Princes, or Officers, who are called Officers of the tribute set over God's people: the word tribute in the first language is, Missa of the word Messas', as the Learned observe, which signifieth to melt: both the name, and Etymol●gie, suit very well with the Popish Mass for it hath melted away true Religion and spiritual devotion. and as it inslaveth the souls of people, by leaving them naked (as Solamon saith) of the preaching of the Word, 
Prov. 29. 18.  for so the word signifieth, so it is made an engine to screw out the bowels of their estates, wasting & melting men's substance, as the snow against the sun, besides the universal experience of the extortion of the mass, where ever it beareth sway; we may instance it too fully in this Island, where infinite masses of money have been melted away within these few years, without any profit to the King or Subject, but to the great prejudice of both, for the exhausting of the Subject is the emptiness of the King. Tiberius could say, Adulterinum est eurum quod cum subditorum lachrymis exprimitur, it is a base kind of gold that is squeezed out with the tears of the subject; but who hath cast the State in this consumption of money? Who hath made the hearts to ache, and the souls to groan of honest householders, when they have been forced it may be, to part with more than they had? Who in time of peace, and under good laws, have caused men's houses and fields forcibly to be entered, their goods to be carried away? Who have caused the King's liege people, and that for obeying the laws of God & man to be carried to stifling prisons, contrary to the laws of the Land, and privilege of the Subject? Who have caused some to be tormented and tortured with unparalleled cruelty, both for kind and continuance? Lastly, who have been the Incendiaries or firebrands to melt away (if they could) the King's love to his Subjects, and the Subjects true loyalty to the King! who (we say) but these Lyturgian Lords, and their jesuited confederates, together with their Popish and hellishly profane Priests, Officers, and Appe●dice●; to prove these or any of them, were to show a man the sun: and many sheets could not hold the particulars. But to the purpose in hand, the Service or mass-book (as they call it) is the main engine, it is the Saddle, and we (to speak a homely truth) are the Asses (for Englishmen are called by the Jesuits, the Pope's Asses.) the hierarchy and their adherents are our riders; the saddle hath so pinched and galled our backs, that we know not how to take on the burden of the Lord Jesus, though it be very light; our riders have with spur and rod of their Radamanthean Courts and temporal usurpations so jaded us, (with leave be it spoken) that they have almost rid the spirit of zeal and courage out of us; and had they but got the saddle with some more new girts and trappings upon the Scots, as they intended, they had gone near to have rid Religion and polity to death: 
Gen. 49. 17 Gen. 4.  but as the Scots have proved like Dan, lions for prowess, and S●rpents for providence, in overturning both the saddle and rider; up in the name of the Lord, and do the like: 
Deut. 33. 22.  what should we do with the mass, some of whose friends not so well acquainted with the nature of it, would storm, if we should call a spade a spade, but they must believe their booke-mens' testimonies, published under the favour of their little great landlord of the soil, (who knows best how it should be called) one of whose bandileers tells us in great heat, 
Pocklington.  none but schismatics will deny the harmony of missification, 
Sunday no Sabbath.  away with it then: to finish this point, I will enforce the conclusion with this argument, We are not to name an Idol but with detestation; much less are we to offer it as a worship of God.  
But the Service or mass-book is an Idol, Ergo, we are not to mention it but with detestation, much less to offer it to God as a worship.  
The Spirit is abundant, in the proof of the former proposition, Exod. 23. 13. Hos. 13.2 & 2. 17. Psal. 16. 4. all remarkable places, teaching us to be wary with what worship we join with; but in the first of these places there is a triplication of the charge in divers terms, yet all beating upon the same thing, to make us to look to it: In the later proposition there are two things, one employed, namely, that the service-book is the mass-book: for proof whereof, Habemus confitentes, we have their own avouchment; and if they should deny it, we shall in the point following prove it, whereunto now we come.   

CHAP. III.  
Of the original.  
THe second thing considerable for the matter in hand, is, whence the liturgy hath his rise or original, namely, from the mass-book, that whose original and rise is nought, must be nought in itself: Can there come clean water out of a corrupt fountain? note that the liturgy is wholly from the mass-book, and other Popish pieces, as it shall be fully cleared: First, by comparing of the books: Secondly, for that mutual liking that our Liturgie-masters, and the mass-book men, have one of another's peace. And thirdly, from the evidence given from the King and council of England.  
Sect. Now, to the first, every piece and parcel of the liturgy, word for word, is out of these pieces, namely, the Breviary, out of which the Common-Prayers are taken; the kituall or book of Rites, out of which the Administration of the Sacraments, B●riall, Matrimony, Visitation of the sick are taken; the mass book, out of which the Consecration of the Lord's Supper, Collects, Epistles and Gospels are taken: as for the book of Ordination of Archbishops, Bishops, and Ministers, that is out of the Roman pontificial; we might further prosecute the proof hereof, from the division of the mass into parts, essential and entegrall, with the enumeration of the said parts, as the ten or eleven parts of the preparation to the Intro●, 
Lib. 2. de Messa, c. 16.  as Pater noster, the first Collect, which Bellarmine calls the mass, because they are the best part of the mass; the Introit, for which see Doctor Laud's 
* p. 44.  pleading in his Star-chamber Speech, the Kyrie Eleyso●, or, Lord have mercy upon us, &c. the Gloria Patri, the Misereatur, the Confession, the Absolution, the angelic hymn, Gloria in Excelsi●, word for word in the Scottish liturgy, the Salutation, the Lord be with you: Lastly, the posterior Collects, all patches of Popes devisings, which the brevity which we study, will not suffer us to instance. 
Cap. 3. pag 107.  Be pleased to see Morney de Missa. If any object that in our Introit, the Ave Maria is wanting; we answer, (as hath been said) that though every thing in the mass-book be not in our Liturgy, yet all that is in our Liturgy is word for word in the mass book.  
Again, though Ave Mtria be not actually in it, yet if purpose had holden, it was in more than a fair possibility, to have been the head cornerstone of the liturgy, witness Stafford's invective defence thereof, printed at London, not disallowed nor retracted in any pomt, by Heylin or Dow Canterbury's j●rveyors, of the piece: further, that which hath been said of the pieces of the Introit, may also be said of our Creeds, Epistles and gospel's offertory, and other things, whether more or less principal, in regard of our calling them from the mass-book. Secondly, 
Sect.  the second ground or reason is from that love and liking that the lovers of the liturgy bear to the mass, as also from that mutual contentment, or complacency that the massmongers take in the service-book, we have showed already, how they agree in Name, and now we are to give evidence of their mutual liking of the Matter; 
P. ult.  there be abundance of instances for the Papists approving of our liturgy, 
Explicat. Illust. quaes●. 4. p.112. p. 46.  witness Morton's A●peale, Pope Piw the fourth, and Gregory the thirteenth, offered to Queen Elizabeth to confirm the English liturgy; witnesseth Doctor Abbot. then prelate of Canterbury, and Master Cambden in the life of Queen Elizabeth: to these I adjoin Doctor boys, who was a bitter Expositor of the English liturgy, as Heiga by the Doctors of Dowayes appointment was of the mass, 
Cap. 22.  after he had whetted his teeth upon the schismatics, in his Epistle to Ba he produceth the letter of P●us, for the approbation of the service-book; and notes also, the testimony of approbation from Bristol in his motives. 
Motive 34.  Queen Elizabeth being interdicted by the Pope's Bull; secretary Walsingham wrought so, that he procured two Intelligencers to be sent from the Pope, as it were, in secret into England, to whom the Secretary appointed a state Intelligencer to be their guide, who showed them London and Canterbury service in all the pomp of it; which the popish Intelligencers viewing and considering well, with much admiration they wondered, that their Lord the Pope was so ill advised, or at least ill informed, as to interdict a Prince, whose service and ceremontes, so symbolised with his own; and therefore returning to Rome, they possessed the Pope that they saw no service, ceremonies or orders in England, but they might very well serve in Rome, whereupon the Bull was recalled; to this also Doctor Carriar a dangerous seducing Jesuit, 
Consid. p. 45 Sect. 8.9.  gives ample evidence; the Common-prayer-book (saith he) and the catechism contained in it, hold no point of Doctrine expressly contrary to antiquity, that is, as he explaineth himself, the Romish service, &c. and thereupon he comforteth himself with hope of prevailing, and of the like mind were Harding and Bristol (as hath been said;) one more, and we have done: not long ago a Jesuit meeting a woman in Paul's, in whose house he had lodged, she not knowing then that he was a Jesuit, the workmen of Paul's being hot at service, he asked her, how she liked that work; she retorting the question, asked him how he liked it, he replied, exceeding well, neither had he any exception to it; but that it was done by their Priests. We have insisted the longer in this point; first, that men may see, that this plain and evident approvement of our liturgy by Papists, is not from one singular or more indifferent Papist, but from an unanimous consent of the greatest, zealousest and learnedst among them. Further, this symbolisation of Papists and Prelate-men in the name and nature of mass and liturgy, discovers how they conspire against the Truth, and those who desire to worship God in Spirit and Truth: it is a true maxim, Quae conveniunt in aliquoterito, conveniunt inter se, & disse●tunt a contrario, They who agree in a third, agree between themselves, and dissent from the contrary; If the Papists than sort with the Service-book-men, in the liking of the liturgy, and the Service-book-men with the Papists in the liking of the mass, and so agree betwixt themselves, they must both by consequent dissent from the true worship of God, which is contrary to it. Lastly, the Papists liking of the Service-book, makes it plainly appear, how little God likes it; for if it were pleasing to God, it would never please the Papists: as the Israelites true and sincere worshipping of God was an abomination, 
Exod. 8.26.  to the Egypetans, shall we sacrifice (saith Moses) the abominations of the Egyptians before their eyes, and will they not stone us? Even so, if this were the true worship of God, the Papists and the prelatical crew, would never endure it, but would stone, tear in pieces, imprison, burn, banish, and kill with all manner of cruelty as they do, and have done, those that love and worship God according to his Will: and as every shepherd was an abomination to the Egyptians, so there was no being for such shepherds, as would not lead out, and lay down their sheep by that muddy Nilus, or, Egyptian waters, yea, and not only so, but they must bear false witness in proclaiming it under their hand by subscription, that this stinking puddle is the River of God; when indeed it is the Euphrates of Babylon by which the soul of many grieved Ministers hath sit down with tears, being forced to hang his harp upon the Babyloxish willows, but if his soul loathed the practice, much more the approbation, than all the souls of the Masse-book-men would loathe such an one, and with open mouth, would dart out against him the poison of asps, all manner of rotten calumnies, of sedition, tumult, schism, faction, and the like, not vouchsasing him and his, native air to breath in, much less a calling to maintain him and his: neither is this all, but when these Ministers and others to fly the hatred of Esau and his brood, had cast themselves upon the ends of the earth, to enjoy with much affliction the purity of the ordinances; yet Esau his hatred slaked not, like a a boiling furnace, 
Rev. 12. 15  till he cast the scum of his cruelty after them, doing them all the mischief he could in word and deed: the serpent cast not only the flood of waters out of his mouth, that way after the woman; but also pursued others in other parts, who endeavoured to sacrifice that which God called for; for proof whereof take Doctor Laud his own words, This hand (saith he) shall reach them; and threatening a Scottish-man for refusing to take the oath against his country, he laid his hand on his breast, and vowed and protested, as he lived, he would make the hearts of all the Scots to ache; and what had the Scots done to him? nothing, but maintained that worship, that was an abomination to him and his. One instance more, very pat to the purpose, God having appeared to Abraham (as often he did) Abraham in thankfulness builded an Altar, but immediately after he is said to remove to a Mountai ne, 
Gen. 12. 8.  Eastward of Bethel; but what was the cause he stayed not by it? the learned tell us, that it was dangerous so to do; for the erecting of the Altar of God, was so offensive to the Idolatrous Inhabitants, 
Calvin.  that it was a wonder, he was not stoned of them: where observe now by the way, that if the Altars now erected, were of God, they would be an abomination to the Prelates and their faction; and dangerous for God his people to stay by them: but as they are Altars of Baal, erected and maintained by Baalites and Bala●mites, so they and all their ceremonial accoutrements, and the service-book itself, are an abomination, witness that place of Exodus already quoted, 
Exod 8. 26.  The abominations of the Egyptians shall we sacrifice to Jehovah our God, saith Moses to Pharaoh, it is not meet so to do.  
The last ground or evidence of this particular, 
Sect.  is from the undeniable testimony of King and State, namely, King Edward the sixth, and the counsels letter, to the Papists of Cornwall and Devonshire, making of Commotions and Insurrections against the King and State, amongst many they give this satisfaction for the service-book, that it was the very same, word for word with the mass-book; the difference only was, that it was in the English tongue, the extract of the letter recorded in the Acts and Monuments, are these; as for the Service in the English tongue, 
Vol. 2. p. 667.  it perchance seems to you a new Service, and yet indeed it is no other but the old, the self same Words in English that were in Latin, a few things taken out. If the Service of the Church, was good in Latin, it remaineth good in English; for nothing is altered: but to speak with knowledge, that which was spoken with ignorance, we have the whole letter in print at large for your Service, we thought fit for brevity, only to transcribe so much as made for the clearing of the point; the sum of that which hath been said by way of open discourse, we draw up in this Argument.  
That which is word for word out of the Popis● mass-book, is not to be offered to God, as worship, but to be abolished as an abomination to him.  
But the liturgy in controversy, is word for word out of the mass-book, as hath been proved abundantly.  
Therefore it is not to be offered, as a worship to God, but to be abolished as an abomination to him. 
Cap. 8. ●6.  As the later proposition of the Argument is proved to the full, so the former is as clearly by the paralleling place of Exodus twice quoted, to which we will add for abundance, these places following, Deut. 7. 25. and 12. 31. 2 King's 23. 13. Ezra 9 1. Esa. 44. 19 in all which places, the Lord commands all Idols and Idolatrous Service, to be utterly det●sted and abandoned, and still the ground and reason is given, that they are abominations to the Lord, for so the word is in the number of multitudes; to speak impartially, we see no colour of way to evade this proposition, but by undertaking the defence of the mass-book; for as Montague and others produced that their Service is the same in most things with the Church of Rome, 
Re●usan●●●, p. 1.  the differences are not great; nor should they make any separation, than a necessity is laid upon the Prelates and the rest, either to defend the mass, so far to be the true worship of God, against the truth, and all Orthodox Writers, or else, to give up the service-book to fall with the original; and though the Treatise will not give us leave, to limne out the mass in every piece, patched up by divers Popes, having given a specification of some parts of it, most concerning our liturgy, yet will it not be amiss to lay down from the learned, the first entrance of it into England, and then to take off briefly, the silly defence that the Papists seem to make for it. To the former, Augnstine the monk sent from Gregori●, called the great, for what we know not, except for his grand devices of wil-●orship, his man Austin finding not all things for his tooth in France, put over into England, and there finding an ignorant King, and a superstitious Queen, there like the envious man, he sows his corrupt seed of all Popish trumpery, as Masses, litanies, Processions, Copes, Vestments, Altars, Candlesticks, Holy waters, Consecrations, &c. having like a serpent deceived the people (and as the Apostle faith) corrupted their minds, from that simplicity that was in Christ, 
2 Cor. 11. 3.  sore against the minds of the godly, and learned Preachers of the times; yet, to make them (as Beda witnesseth) add this condition, 
Lib. 1.  which he never meant to keep, that no man should be forc●d, or co●strained thereunto, but having played the wily Fox in his entry, to finish the work he had begun, he took on the lion's skin, and being opposed by one Dinoth a great Divine, who withstood him to his face in a public synod, avouching, that he ought not to change the ancient form of Religion, neither would he acknowledge him for Archb. but the bloody prelate, to be revenged on him, incensed Etheldred King of North●mber land against him, who murdered the servant and Minister of God, and twelve hundred of Monks with him: afterwards about the year 637. Pope John the fourth, sends over Malitus, Honorius, Justus his Bandogs one after another to hold out and confirm the continuance of this dismal alteration, as they might easily do once having got footing, for Pompous superstition suits too well with corrupt nature: then came in keeping of Easter after the Romish manner, Ministers called Priests, chanting and playing upon Organs; with all which, 
Lib. 18. c●p. 14. digest. Ang.  godly Beda his soul was grieved, who vented his grief in this sad complaint; heretofore, instead of these things the principal service of God consisted in preaching and hearing of God his word.  
Here we may observe for matter of humiliation, 
Morney of the mass. Lib. 1. c. 8.  how easily superstition finds entrance into England, and how hardly it is rooted out; that former Maledict, monk Benedict (as they call him) found so little entertainment in France, that he made little stay there, only stomacking that the Worship was not after the Romish Order, he certified his Master by a grievous complaint, who being more moderate than the monk, bid him take that which was good in every Church; but England found that that would not serve him, of whose mass and mischief it could never yet be rid. It is also worthy your observing, how he laid the foundation of the mass, and established it in blood; yea, that See of Canterbury, in him and his successors, hath been a See of blood; yea, it is too well known, that that cursed mass, whether Latin or English, hath lived in blood, and bathed in the blood of bodies, souls, and states, as shall be more particularly manifested hereafter.  
Now for any thing that can be said in defence of this Idol, 
Sect.  the moss book, it is not worth the citing, and hath been more than abundantly refuted; yet one touch for a taste, and that upon prayers, because it is the subject of our discourse, we will show you one place out of the Old Testament, and another out of the New; such as they make choice of to defend their mass or Liturgy (as they call it:) the place of the Old Testament is in Genes. cap. 4. vers. 26. the words are these, than men began to call upon the name of the Lord: as there be diversity of thoughts upon the meaning of the words, so Perierius a Popish friar, will have this the meaning; that then they found out some set form or order of Prayer, to gain footing forsooth to the Popish Liturgy; but say it were so, what would it make for them? The Doctors of Douai are of the same opinion, and fuller also in their words, it is meant (say they) of public Prayer, with observing some Rites, and set form in a particular place, dedicated to divine service. Grant that that were the meaning, as indeed it is not, yet what would this make for them? Would the faithful Prayers of the godly Patrtarchs' confirm, or would they not rather confute the abominable prayers of the Popish mass? the word Invocat in the first language, signifieth also to profane, though not so in this place; for it suiteth not with the sense, but if this were the sense, than the Papists might well take a hint to parallel their unhallowed mass, which is nothing but an high profanation of the Name of God.  
The other place which I touch upon, and which they do egregiously abuse (as they do many more) is from the New Testament, 1 Tim. 2. vers 1. I exhort therefore, that first of all supplications, prayers, intercessions, and thanks-givings, be made for all men: out of which words of the Apostle, the Rhemists make this deduction, that the prayers and petitions of the mass are deduced out of the Apostle his words, producing, or rather traducing; the Fathers making them speak that for the mass which they never meant: the transcription of all the passages would be too tedious, but let Master Cartwright's answer suffice. First, by way of Concession, grant the mass-book to have the same prayers in it that the Apostle commands, will it therefore follow (saith he) that their prayers is the true service of God, no more than the using, or rather abusing of the words of Justification, This is my body, makes for the justifying of Transubstantiation. Enchanters and Charmers use many holy words in their charms, as they do with a piece of the first Chapter of Saint John's gospel, but it aggravateth their sin. This plea from good words, is, or hath been too frequent in the mouths of some professors, whom we desire to satisfy with this answer. Again, if their whole Liturgy or Service be here as they say, where are their matins, evensong, Complin, Procession, Dirgie, &c. As for the name mass used by the Fathers, we are to understand, as Morney and others well observe; that as the Church finding ease, and growing in wealth, under and after Constantine's time, fell to grow a little gaudy to please the Gentiles, and also to allure both the Jews and Gentiles; the Christians were content to hear and speak antiquated names, 
First Book of the mass c. 4.  as Altars, Sacrifices, Priests, and so fell in the word Missa; but it is as clear on the other side, that never one of the Fathers alleged, nor Orthodox Counsels did use any of these words in their sense; and this may suffice for the Popish mass: They also abuse that place of the Acts 13. 2. translating it as they were saying mass; but the foolery of it, as hath been said, answereth itself. The mass then being such a piece, as it was England's great unhappiness to lie so many years under the burden of such an abomination: so when the light of the gospel sprung up, to fetch us out of darkness, and from the shadow of death, it was great incogitancy (to speak the least) in our Reformers, in King Edward's days, to take a monk from among the Canaanites, 
Josh. 7.  and putting a coat of English cloth upon it, to represent it, being an unclean beast, as a service to the Lord: it is no better truly than the excommunicate thing. What had we to do with the river of Nilus? how could we look to pick gold out of the Pope's dunghill, where there is nothing but mire and dirt? It is true, 
Valer. max. lib. 1. tit. de R●lig.  that Heathenish Rome sent the sons of their Senators to the Etrurians, to have their instructions for ordering of their Religion; but why should we, when God had brought us out of Babel, or Antichristian Rome, turn immediately in again to take a pattern out of it, for the service of our God; this is an express thwarting of the book of God, whose Omniscience should only appoint in his own worship, witness that order and appointment given from him by M●ses to the Israelites: first, he layeth it down affirmatively, 
Deut. 12. 28.  Observe and hear all these words that I command thee; and he enforceth it with a strong reason, it shall go well wuh thee and thine, when thou dost what is good and right in the eyes of Jehovah thy God: but now, lest they should patch up his service with some Heathenish tricks, he strictly inhibites them, so much as to inquire after their Gods, 
Verse 30. 31.  saying thus; How did these Nations serve their Gods, even so will I do likewise; where the Hebrews observe, two things are observable: First, I dolatrous service is not to be inquired after, because that occasioneth a turning in to it; and secondly, all imitation of such service is forbidden. Crprtans complaint cited by the answers to the Humble Remonstrance, suits well to this purpose, Ad hoc malorum d●voluta est Ecclesia Dei & sponsa Christi, &c. The Church of God, and Spouse of Christ, falls unhappily into this evil exigent, Ut lux de tenebris mutuetur, & id faciant Christiant quod Antichristi faciunt: 
Ep. 74.  That light should borrow from darkness, and Christian should do that in God's service, especially, which the vassals of Antichrist do. From this discovery also the service-book is unbottomed, of that main plea from antiq●●ty, 
p. 13.  which Doctor Hall in his humble Remonstrance makes his sheet Anchor; but Smectymnuus in his answer puts him to it, that for want of ground it is come home: but to follow this a little further, and to wave the antiquity of a set liturgy, an instance whereof, for divers hundred years, the Doctor, nor any of their bookmen cannot produce; we desire to know what antiquity they or any other can allege for this liturgy, surely he can go no higher than the mass-book; and when it hath gone as high, or higher than it can, sometime abusing Scripture, and sometime butting upon the coined and counterfeit Liturgies, fathered falsely upon the Apostles and Disciples of Christ; yea, and also upon the Fathers, as Peter, James, Matthew, Andrew, Dents, Clement, Basil, Chrysostom, and others; the falsehood whereof Morney discovers at large: 
First Book of the Masse●. 4. & 3.  yet for all this, saith the same noble defender of the truth, the Popish mass is no part, nor ever was of the divine Service of God, and therefore the English Liturgy out of it, and not able to ascend higher than it, can be no divine Service, as they call it, (and that inclusively, by Catexochen, or excellency) it can be no divine Service, but is indeed a devised service; but suppose it, or the unbloody Sacrifice of the mass, should look as high as Cains unbloody sacrifice; yet if there want truth, they would prove no better than ancient errors.  
Last of all, 
Sect.  to shut up the point, the discovery whereof casts the Doctor upon a very foul shift, namely, the denying of the Liturgy to have its rise, or to be selected out of the Roman models; wherein we beseech your Honours, to cause him to deal, Obsignat●s tabulis, by comparing the books together; and besides all the evidences alleged, if it appear not, and that to the eye, to be what we have said to be the truth; we will derelinquish our suit; but if it be so as we aver, we desire no more of the Doctor, and all the admirers of the liturgy, that they would deal candidly with the truth, with your Honours, and with us, a whole Body of Petitioners; who in conscience do profess we desire to do nothing against the truth, but for the truth; and as it becometh not those that defend the truth, fictis contendere verbis, to skirmish with devised, or velitory palliations, as the Poet hath it, even so, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, there is nothing becometh candid ingenuity better than truth. To defend evil cunningly is no good commendation; it was no grace to the Orator, of whom it was said, Candida de nigris, & de candentibus atra, That he could with ill abused eloquence, make black white, and white black; and yet, when such men have done all what they can, they find that true of the Civilian; Mala causa pluribus get mediis, The malady of an evil cause stands ever in need of more medicines than he that undertakes the cure can afford. For a closure of the point, in love to the truth, we desire all men that have any wit, to take notice of these two things: the former, a man had better be tongue-tied than appear in an ill cause; the latter, when they have done all they can, it will fall out with them as it did with the Scribes and Pharisees, envying that the people should follow Christ, 
Joh. 12. 19  Perceive you not (say they) one to another, how ye prevail nothing; the world is gone after him. Just so in this case of the worship of Christ, as it is partly begun, and shall be more fully accomplished, when they have done all that they can, all is but lost labour, they shall not prevail, the world shall go after Christ.   

CHAP. IV.  
Of the Matter.  
NOW we come to the third particular, namely, the Subject matter of the Liturgy, the grain is like the ground it grows upon, the fruit must be like the tree; it is not possible that any wholesome sap of life should come out of a noisome and poisonous root. To give a delineation of the matter in general, we can use no better expression than that of Calvin, 
Troubles of Fian●eford. p. 36.  in his pithy letter to the Church of Frankfurt, much troubled with this service-book, where he calls it the Keliques or leavings of the Popish dregs; this may be made to appear without contradiction, by scanning some particulars; for to go through them all would fill up a great volume: then to give a touch as briefly as we can, the Matter is partly false, partly ●ridiculously frivolous; yea, and some part of it is not without a tincture of blasphemy. To this effect, a worthy and zealous Pastor to that people of Frankfurt, regrating fore the troubles brought upon them by that service-book; after that he had told them that nothing must be thrust upon any Congregation, without the warrant of the Word: and forasmuch as that in the English book there were things both superstitious, impure, and unperfect, which he offered to prove before all men; 
p. 38. ib.  he would not consent that of that Church it should be received.  
To come then to the first particular of the charge; 
Sect.  concerning the falsehood of the Matter, which we will first discover in the generals, and then come to some particulars: For the generals we lay down these three instances, in false or corrupt translations of the Word; additions to the word; and subtractions; all which the Service-book not only allows, but enjoins subscription to them, being so rendered in the old Latin Bible, which translation the service-book enjoins to be used, and no other; yea, to which the Ministers were to subscribe, it being the most corrupt piece of all the Latin translation, none of them being sound; witness the current of the learned Fathers and others; yea, the very pleaders for the book and that Bible: 
Ad Damasin prefat. ad 4. Evang.  Si in Latinis exemplaribus fides est adhibenda, responderit quibus, &c. If we must believe Latin translations, you must first tell us which of them, saith Jerome? Which argues the Latin one, fathered upon him, not to be his; but of all other Latin translations he damneth this most, which we are forced to follow, as Erasmus testifieth of him; ‛ Damnat superiorem translationem qua nos tamen maxime utimur, he condemneth (saith he) that translation, meaning the vulgar translation, condemned also by the grand pillars of Popery, Burgensis, Lyra, Jansenius, and others; yea, and by two Popes, Sixtus the fifth, and Clement the eighth. Lastly, we have the dict of the defendants themselves; Doctor spark, drebus illis, complaining of the corruptions of the Service-book, instanced in these two particulars: First, for omitting much canonical Scripture, and putting Apocrypha in the place of it: Secondly, for appointing a corrupt translation to be read: to some particular instances we come, and amongst many places we must give but a touch: we will begin with that palpable falsehood, Psal. 105. 28. which the book hath thus, They were not obedient to his Word; but the Scripture saith, They were not disobedient to his Word: what directer contradiction can there be than this? the Scripture given by inspiration of the Spirit, admitteth no contradiction. Doctor Spark told the Archbishop of Canterbury, that it was apparent by the History of their dealing in Egypt; that to read, They were not obedient to his Word, were to charge Moses and Aaron with falsehood.  
Another place abused, 
Sect.  Luke 10. 1. being their gospel for that Evangelists day; After these things the Lord appointed other seventy also, and sent them, two and two before them; but the common book read seventy two: which, though it be not in matters of faith, as the defendants answer, yet it is a corrupting of the Scripture. May we tear a man's skin from his flesh, because we cut not the sinews, nor break not the bones? In a word, this is the answer of the Papists upon the place, which our Writers take off.  
But now we will evidence in a place as matter of faith as we take it, 
Sect. Epistle the Sunday after the Nativity.  Gal. 4. 5. the service-book readeth, that ●e through election might receive the adoption that belongeth to natural sons; where the Church Bible, according to the original, hath it thus: 
Ephes. ●. 3.  that we might receive the adoption of the sons. For, natural sons of God we cannot be said to be, Nam non nascimur, sed renascimur Christiani, for we are not borne Christians, but borne again; yea, by nature we are the children of wrath: is there not matter here of flat contradiction, and that in a high point of faith?  
We will trouble you but with one other place, 
Sect.  and that upon matter of faith too; namely, Luk. 1. 28. and 48. the Text hath it, hail freely beloved, or having found favour; but the service-book will none of that: but read it, hail full of grace, just with the Rhemists; and the defenders of it go upon the same grounds that they do, crossing the true signification of the words; all sound and learned Expositors, ancient and modern, as Pagnious, Vatabalius, Chrysostom, Beza, Doctor Fulke, Doctor whitaker's, and others, sorting full with Gregory, Martin, Reynolds, and the rest; and gives encouragement to Stafford in his Female Glory, to tell the Puritans railingly, that till they be good Marian's, (in his sense) they shall never be good Christians. There are fifteen places more in the service-book of this cut, but these are enough, and too many to be so abused.  
Now we come to a touch of Additions, 
Sect.  as the book adds three whole verses to the 14. psalm, where a great difference is to be thought on, between a Paraphrafter and a Translator. The former may amplify, but yet in different letter from the Text; but the Translator may not add, no not from other Texts of Scripture. The grand Papists, the justifiers of this, and other such stuff, dare not avouch these verses to be in the Hebrew or Greek copies, no not in the Greek Bible, set forth at the command of Sextus Quintus, 1587. for the justifying of the vulgar Latin, as appears by his own copy, written by Cardinal Carraffe, and another Cardinal, 
p. 154.  namely, Cajetan avoucheth, that Paul in the third to the Romans, had taken them from divers places of Scripture; said ignor●ns nescio quis adjunxit has Psalmo 14. But some ignorant party, I know not who, hath added them to the 14. Psalms: so there is a whole verse added to the 13. psalm, and an addition added to the 24. psalm, corrupting the Text, and applying that to Jacob, which is spoken of God; and divers additions more, which we will not reckon.  
Now a taste of omissions or leaving out, 
Sect.  as all the titles of the psalms, being as other holy Scripture, given by holy inspiration, and very useful; 
In his Preface to the psalm.  yea, and Master B●cer learnedly and divinely affirmeth, are as so many keys to unlock and open the door, that letteth in to the understanding of the psalms; Hallelujah is left out of the 72. psalm, the book omitteth praise ye the Lord, seventeen times, and putteth in Gl●ria Patri. Lastly, amongst divers other omissions, on which we cannot insist; the comfortable conclusion of the Lord's Prayer is left out. They have drowned in this Book 160. Chapters, according to their own account, of canonical Scripture; amongst which are whole books, as the Cbronicles, Cantcles, and the most part of Apocalyps' left out, in place whereof the Apocrypha is placed, and that (as they say) tending more to edifying, yea; and some Chapters also, wherein are palbable untruths, as Ecclesiasticus 49. Juduh 9 Tobit. 5. the last two of these books, being fabulous; a precedent of these foul abuses of Scripture, are found nowhere in the world, but in the Popish mass-book. To this we may subjoin that profaning gross abuse of Epistles and Gospels, in which there are three strange and remarkable occurrences, for which there is no ground or reason; but from the mass-book, and massmongers.  
First, what reason is there, that in the mass-book, and in our liturgy, the Acts of the Apostles and Prophets, yea, any book of the old Testament, the books of Genesis, excepted by them, should be called Epistl●s, as Acts 7. on Stephen's day, Rev. 14. on Innocent's day, Joel 1. Esay 50.  
Secondly, 
Sect.  there is never a full passage or whole place, but scraps and shreads, as the beginning of one Chapter, and ending of another; and in this they deal with the Word, as Mezentius deal with his beds, he cut them, and lengthened them to serve his own cruel humours, and not for the good of his guests. If Kings will not have their Writs by confusion of names ●ronged, much less the King of kings, who is the God of order.  
Thirdly and lastly, at the Epistles there is silence, sitting, and what every one will; 
Sect.  but at the Gospels there is standing, scraping, bowing, and a response before and after; as every one of these were to serve some piece of superstition or other: 
Rupert. 1. 4. sol. 49.  so thereasons given by Papists, are as ridiculous as the things are superstitious: it is enough to name them in general, that the maintainers of the liturgy may be ashamed to allege them, and better of their own they have not. We therefore desire your Honours, to cast a regardful eye upon the wronged and much abused Word, and not as paessers by (as Jeremis speaks) in a case much like, but as supreme judges here on earth, 
Ier. 1. 12.  to vindicate God's dishonour done to him in his Ordinances. 
Obrysost. a Thess 2.  God's Word, as the Fathers speak, is his Epistle, not in that sense they call prophecies Epistles, wherein he commends many lovely favours to us; yea, his Testament wherein he leaves and bequeathes many rich legacies to us; If Kings and Monarchs should deal so with us, would we suffer them to be abused, corrupted, altered, cut in pieces? No, we would count them our deadly enemies that should do so, and also traitors to the King. What an eye of indignation than should your Honours cast upon such gross abusing of the Word, of the Epistle and Will of the Omnisciont, and O●nipotent God; If clipping, corrupting, or counterfeit coining be treason by the law, how much more, and in a higher degree is it to deal thus with the Word? Yea, and more than that, to maintain this, and cause Ministers to subscribe to it, being no less than treason against the high and mighty God. Culpam deprehensam pertinacuer tueri, culpa altera est, Pertinaciously to maintain a fault openly discovered, is a greater fault than the former, on whom, whether nation or person, will the Lord rest upon (saith the Lord by the Prophet Esay) but upon him that trembleth at my Word, that is, a humble soul, 
Esay 66. 2.  not only moved to obedience to it in itself, but further, out of that reverence that it beareth to the Word, it will not as much as in it lieth, suffer the word to be abused by others, as one speaks of the Papis●s, that corrupting the Fathers, they rather make them their so●●es, to speak what they will have them, than Fathers indeed: Just so doth that book, and the Champious for it, make the Word thus dealt with none of Gods, 
Discoveric of corrupt translations.  but their own; if a Minister add or take away from the service-book, it is made, matter of indictment, but they, it seems, may add, take away, alter, and corrupt what they will without controlment: this course gives a shrewd randcounter to our learned and Orthodox Writers against the Papists, 
Prefac. p. 9  witness Doctor Fulke his Answer to Campian, discovering the evils of the Apocrypha. Gregory Martin recoils thus upon that learned Worthy, that by those words he condemned their own Service-book, which appointed those books to be read.  
Having thus proceeded against the service-book, 
Sect.  for its false translations, additions, omissions, misnominations, we come now to some more particular untruths in the book, and that partly by false or misapplication of Scripture, partly by coining things that have no show or ground for them, partly by establishing some Popis● expositions. Lastly, by confirming and pressing upon Ministers and people, a heap of Popish and Idolatrous Ceremonies; a touch of every one will suffice.  
For the first, 
Sect.  be pleased to look upon that egregiously abused place, or Christ abused and dishonoured by their dealings with the place, namely, Rev. 12. 7. Michaeland his Angels fought against the Dragon, &c. which words the book appoints for the Collect for Michael's day; where they make Christ by misapplying the place, a created Angel; for the place is meant of Christ; neither can it agree to any other; for which we have a cloud of witnesses, not only from the universal concourse of the learned and Orthodox Writers, as Fathers and modern authors, as Austin, Ambrose, Musculus, Calvin, Beza, Doctor Fulke, Doctor Willet, and many others, but also from the very name Michael, proper only to Christ, who, verse 10. is called Christ: and further, from the scope of the place, to set out Christ and his Angels, encountering countering Satan and his Angels: and lastly, other places of Scripture parallelling the truth of this sense, Dan. 10. 13. and 12. 1. Thes. 4. 16. lude 9 Angel's here under their general Christ, are said to be on earth in the Church Milstant, for that is meant by Heaven, and here they are said to die, which suiteth not with heavenly spirits: the Rhemists indeed hold close to the sense of the Service-book, because it is from their own mass-book, and gives this as a reason, why Michael is painted fighting with a Dragon, both opinion and reason are of the like weight: now for things without colour of ground, what colour or ground is there for that speech in the end of the Magnificat: O Ananias, Azarias and Misael, praise the Lord; If this was the prayer of these men when they were alive, what sense or reason that we should speak to them being dead, more than to others?  
For Popish tenants, 
Sect.  look that prayer at the burial of the dead, That we with this our brother, and all other our brethren departed in the true faith of thy holy Name, may have our perfect consummation and bliss, both in body and soul: first, here every one buried is a faithful brother, which cannot be said of every one, no, not in the judgement of charity: it is true indeed, that the Priest of Newgate bid the poor condemned thieves, provide money for their burial, and they needed not doubt of their salvation; again, the words are an express Prayer, and tied to be said by the Minister. Now, for the Ceremonies having place in God's worship, and being man's device, must needs be Idols, or Idolatrous actions, Quicquid praeter mandatum, est Idolum; Whatsoever is placed in God's worship, without the commandment of God, is an idol; for none hath power to ordain or place a ceremony in Christ his Church, but himself, who is King of it. For instance whereof, there is a remarkable place amongst many, Numb. 15. 39 And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them, and that ye seek not after your own heart, and your own eyes, after which you use to go a whoring; where observe both the ceremony and signification to be from God's own appointment; and further, every device of man in God's worship, is to be avoided, but against those there are divers Treatises never answered, nor like to be, yet it shall not be amiss by one indissoluble argument to put all the defenders of the ceremonies to it, which is this:  
That which is man's device, and hath been an idol in God's worship, must of necessity be an idol still in the worship of God. But the Ceremonies mentioned in the Service book, have been Idols in God's worship; as cross, Surplice, &c. Erg●, they must be Idols still in the worship of God.  
The proof of the former proposition, is from instance of Abraham's grove. Gen. 21. 33. but being abused to Idolatry, as 2 King. 17 10. Ierem. 51. 2. Esay 57 5. then God forbiddeth his people the usage of it, because it was an Idol; yea, commanded to destroy it, Deut. 12. 13. The latter proposition none can deny. Here we might add the foul abuses of the Sacraments, as baptism, and the Lord's Supper, and that Jewish or Popish institution of Churching of women, called Purisication; and that bastardly piece of Confirmation, the particular eno●mities whereof we need not stand upon, they are so well known, especially to your Honours, which is a part of our happiness: again the Treatise would be too large; yet we would not have the Lent fast forgotten, which the Patr●●s of our liturgy make a religious fast, abusing places of Scriptures by misapplication of Scriptures, as Joel 2. 
2. Part of Homil. of fast.  12. Matth. 6. 16. 2 Cor. 6. 2. Matth 4. 10. clear contrary to the divine law, and indisputable prerogative of God; the Homilies appointed by the Law of the land, the most and best reformed Churches, 
Anno quinto Eliza. C. quint. Sect.  and the harmony of Confessions, none siding with them in it, but Papists and popishly affected.  
Now we come to touch, and but to touch upon the foppish and foolish things in the book, besides the foolish and senseless iranslations of some psalms, pressed by the service-book, as Psal. 58. 9 Psal 68 30. which would be too large to set down and canvas. What can be said for those Tautologies and Battologies, used in the service-book, as, Lord have mercy upon us, Christ have mercy upon us, the very Popish Kyrieleison, Christeleison condemned, Matth. 6. 7. the word battology here condemned, cometh, as the learned observe, from one Battus a ridiculous Poet, repeating the same words or verses often, and so Christ forbiddeth a vain repetition of words or phrases; and the better the words are, the more grievous is the sin, so the vain repetition in Prayer is most odious of all, both the heathenish and Popish Battologies are struck dead at one blow (saith Master Cartwright) for mumbling up the same prayers again and again, and can these repetitions of ours, being the very same in English go Scot-free? one foppery more, for we cannot name them all, namely, that mutual salutation between Priest and people; in these words, The Lord be with you, and with thy spirit. which Doctor Boyce girding at the novelists, takes upon him to defend from Ruth. 24. with many invective strains, with other matter to little purpose: is it a good argument from salutation in civil conversment, to fall a saluting one another in the worship of God? if our Lord and Saviour forbade his Disciples to salute any in the way, 
Luke 10.4. 2 Kings 4. 29.  so far as it might be any impediment to his service, like unto that of Elisha the Prophet; how much less will Christ admit salutations in the midst of his Service; It seems their devotion is very hot, that falleth to toss a salutation whilst they are upon God's worship. Hence is that apish trick in the Northern parts, that all the women, especially in coming into the Church, make a c●rtesie to the Priest. Doctor Boyce, for further confirmation, citeth the liturgy of James, Chrysostom, and Basil, but all know (as hath been said) that they who are acquainted with this subject, know these liturgies to be as Apocryphal, 
Lib. 2. de Missac. 16. Lib. de Scri. Ecclesiast. sol. 51.  as the subject; the Doctor confesseth upon the report of Bellarmine, that Tritenhemius writ a whole book upon Dominus Vobiscum, in which are many fruitless questions, and so we are sure the thing itself is fruitless.   

CHAP. V.  
Of the litany.  
WE come now to the last piece of the matter of the liturgy, but not the least sinful, but rather the most offensive: Namely, the litany, not a stump or a limb of Dagon, but the head of the mass book, appointed to be said on Sundays Wednesdays and Fridays, yea, and at other times, if the ordinary appoint it: of this it may truly be said, as one said of the Pharisees sin, 
Tossan. in Matth. 12.  that it was either the sin of the holy Ghost, or a sin very nigh it; so the litany is either blasphemy, or very nigh blasphemy: upon these days one of every house must be present; 
Canon. 15.  setting a note of some preeminency, both upon these week days and the Service, yea, from the etymology of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or litany, the defenders of it will have it to be a more serious and cordial prayer than others: it is observed by the learned, that the ancients had the order and manner of the litany from the Heathens, 
Serarius in Litan. Cassan. in Liturg. p. 242. Excreit. p. 237.  as Dtonysius Halicarnassius witnesseth, and Causabon observeth in these words: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the litanies or Supplications about the altars of their gods. Polybius renders the words very handsomely and significantly by the word, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, which signifieth to entice the gods by blandishing allurements; these words and others used by human Writers to the same purpose, as by Homer and others, falls in with the same fault, that our Saviour accuseth the Pharisees of, namely, vain repetition and multitude of words, 
Matth. 6. 7.  for which, saith Christ, they think to be heard. Now this litany is a very fascinating fardel of tautologies and Battologies, besides its other faults; in this litany there is, Lord deliver us, eight times, heavens we beseech thee twenty times: to omit many desires to be delivered from things from which there is not the least appearance, no more than of the french pox, the danger of being drunk at a Whitsun ale, or a purse cut at a stage play, and not so much. In that prayer to be delivered from fornication, what meaneth that addition, and from all other deadly sin, as though some sin were not deadly. again, after a tautological, summing up, and repetition of the titles and eulogies of the Trinity tossed with responses, they fall on in a heathenish way to act the word litany or Maggany, as it is well rendered, namely, as it were to conjure; and as if the devil were now to be dispossessed (which no Priest must dare to do by the Canon without licence from the Ordinary) they would use the very same pieces, namely, By the mystery of thy holy incarnation, by thy holy nativity and circumeision, by thy baptism, fasting and temptation; by thine agony and bloody sweat; by thy cross and passion; by thy precious death and burial, and by the coming of the holy Ghost, Good Lord deliver us. This piece of the popish mass-book, whence we have it, is no better than that conjuring or juggling of the magicians, whereby they seemed to imitate Moses his working of miracles, 
Porph. in his doubts.  which they did not, as the learned in that art testify without magic spells; they use ridiculous invocations saith the same Author, and so be the invocations in the litany; and the better the words are, as we have said, the more grievous the abuse: and that we may not come short of the Papists idolising of this litany, we have not only our ordinary and weekly litanies, but also our annual or yearly litanies acted in procession. It is true we have left out the Saints in our liturgy, that was too gross; but had the Laudenses got their colours fixed ere this, the litany had been flanked with this stuff. But why did they expunge that suffrage in King Edward his book against the Pope, From the tyranny of the Bishop of Rome, good Lord deliver us? To shut up this cursory trial of the matter (for it is no more) how can the Service-book-men justify these words of the Collect on the twelfth Sunday after Trinity; giving unto us that which our prayer dare not presume to ask? It is true, we obtain more than we pray for; but what we dare not pray for, either in act or desire, we shall never obtain.  
The sum of that which hath been said we bring up into this Argument.  
That service, the matter or bulk whereof is partly false, partly foolish and frivolous, should not be presented unto God.  
But the parts of the Service-book, whether essential or integral, are such, as hath been fully proved.  
Therefore they should not be presented to God.  
We humbly entreat your Honours to lay this argument in the balance of truth, and if it weigh down the service-book, let the said book, we pray you, be cast out of the Sanctuary as light.   

CHAP. VI.  
Of the Manner.  
Now we come to the fourth particular, namely, the form or manner, which is large, as exorbitant and offensive as the matter, the form is the essence of a thing; say the matter were good, 
2 Sam. 6.  and the manner nought, god would never like it: for the old proverb is true, God loves Adverbs better than Adjectives: Bene better than Bonum. It was a good work in David. to bring up the ark from the house of Aminadab; but one Philistine Ceremony spoiled the whole work. David therefore acknowledged the b●each to be made, 
1 Chron. 15. 13.  because they sought him not in order; when our Saviour taught his followers to pray in that plat form of prayer, which a Father calls the foun●ation of all our prayers; he layeth not down only the matter, 
Cyprian.  but also the form; when ye pray, 
2 Tim. 1. 13.  pray {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, after this manner; hold fast (saith the Apostle) the form of sound words, which thou hast heard of me, &c. where he layeth down, not only the matter of Preaching, but also the form; even so should prayer have a form of sound words. Conformers to the service-book make Jonas his Gourd, 
1 Co●. 14 40  of one place of Scripture: Let all things be done according to order and decency. But as the place is no shelter for them, so we wonder that they cannot see the gross disorder of the service-book and Ceremonies, and still call for order. The Apostle rejoiced to see the order of the Colossians, 
2 Colos. 5.  but it would have grieved him exceedingly to have seen the disorder of the service: as he grieved at the superstition of the Athenians: for it is Will-worship which the Apostle condemneth in the same place of the Colossi●ns; 
Verse 23.  but to some particulars, and first to the Minister, wh●se change of voice, posture, and place, is strange and ridiculous: for the first, he must say some prayers with a loud voice, not all: what can be the reason of this? but that of the masspriests, that there are some mysteries: Tanquam sacra Cereris, that the profane laics should not hear. Secondly, for his posture; besides the windings, turnings, and cringes, his face must be sometimes towards the people, and sometimes his back. Thirdly, the Priest says somewhat in the Church, somewhat in the chancel, getting himself from the people as far as he can, as if there were some outfall between him and the people; or, as if he were the highpriest, gone into the Holy of Holi●s. In the second place comes the unmannerly handling of the matter: First, they have many short Collects, but a long and tedious Service; the persecuted Christians indeed, made short prayers upon the fear of the enemies approaches, when they were forced to fly. A good foundation we acknowledge; but to turn this into a general and continued rule, will make but a scurvy building. Now, to the rest of the short cuts and shreds, rather wishes than prayers, 
Lib. 1. p. 38.  (as Master Cartwright truly calls them) for which Doctor Boyce falls foul upon him with an invective declaration, 
Lib. 3. p. 210.  not with refutation; which course suits not with learning, 
In his Comment on Dominus Vobiscum.  much less with a Minister, calling it a rude speech savouring more of the shop, than of the school: but the abilities of the man is far above his calumny; and why doth he not fall a railing at him for answering the Rhemists, in charging the mass-book with the selfsame fault, where he calls them short shreds, 
Matth▪ 67.  patched up together, to make a wearisome service upon the long last; what patched petitions? how scatteringly and disorderly divided, to the number of thirty or forty? what interrupting pauses, and posting on again, with, Let us pray? In this they are like unto little girls, who setting themselves as though they would sew, they cut abundance of cloth into useless shreds, doing no good, but hurt; and yet for further discovery of this unmethodicall and unmannerly dealing, let us put this quere to the maintainers of this patched Service; that Master Cartwright puts to the Papists for the mammocks of their mass-book. If such a suit (saith he) were offered to a mortal man, 
Ibid.  would he not rather think himself mocked by the suppliant, than honoured? After the same manner speaks God to the Jews: Offer the now to thy governor, 
Malac. 1. 8.  will he be pleased with thee, or accept thy person, saith the Lord of Host●? and if any object, that God speaks there of the blind and the Lame, the answer is easily made; whatsoever is not of God, in his service, for matter or manner, it is blind and lame: for the closure of this dismembering of God's service, we annex the tossing or driving the Service between the Priest and the People; for either the People pray with the Priest, or they repeat his prayer, or they add some responses or answers, all unsuitable to God's service. Sir Thomas Mo●e was so zealous in this way, that he did officiate at the mass in his Surplice. If the Minister be God's mouth and the peoples, and stand between them in things pertaining unto God, 
Heb. 2. 17.  is it not a gross absurdity? That when an Ambassador of State is delivering an Ambassage to the King, that the standers by or attendance, though much concerned in the business, should set in with the Ambassadors speech, or repeat what he saith, or interrupt his speech, with a pause of a response. This interrupting course in God's worship is every way more gross, as much as the high and dreadful God is greater than the greatest King; 
Gal. 6. 7.  and we are to take notice that God will not be mo●ked. To shut up the point, one thing we cannot but wonder at, why the Popish prelatical Priests do admit the common people a share in saying of Service, who will not have the people in any case to try, 
Act. 17. 1. 3.  much less to judge of the doctrines of their Teachers, abusing the very Scripture that makes against them; for they call themselves the Clergy, alluding to the name {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
1 Pet. 5.  which signifieth the lot or portion, arrogating to themselves the Lord to be their portion, and they to be the Lords. But by way of opposition they account the people no better than unhallowed or carnal people, 
Psal. 16. 5.  calling themselves abusively by the name of spiritual, which with the former name portion, 
2 Cor. 2. 15.  agreeth to all God's people; but we conceive the reason to be this, 
Gal. 6. 1.  that by filling their brains with the froth of that stuff, and their mouths with that confused noise of words, (which the most of them regard no more than the fool of Winasor, that could sing all the Service) and how should God regard it: this they do (we say) to shut them out from the soul-saving Word, and the Word from them, and then the Priests bear rule, or tyrannize over them at their pleasure. Now we have done with the Arguments arising from the essential bulk, or integral parts of the book: whence we desire your Honours to consider, how from four impregnable arguments, namely, from the name, the rise, the matter and form, or manner, we have necessarily evinced the ejection of the service-book, all which we briefly sum up thus: That worship of God which for Name, original, Matter and Manner, is nought all over, is not to be suffered, head nor tail, but wholly to be cast out of God's House.  
But the Liturgy or service-book is such a worship, &c. Therefore it is to be cast out.   

CHAP. VII.  
Of the Effects.  
FRom Arguments taken from the Nature of the thing, we come to some Arguments collateral, yet forcible enough to evince both the Equity and the Necessity of our desire: and first from the ill Effects of the book, and that not accidentally, which might haply excuse the Cause, but properly and originally, holding always, in tali vel in tanto, an evil effect argues always an evil cause; an evil Bird comes always of an evil egg, as bad fruit of a bad tree: yea, the evil cause is always worse than the effect. Nam propter qu●d aliquid tale est, illud ipsum est magis tale, That which makes a thing evil is worse itself: For methods sake we will reduce the evils of the service-book into four heads, distinguished from their several objects: as, first, it shows its evil effects upon the Ministers: secondly, upon the Ordinances: thirdly, upon the People: fourthly, against God most of all.  
Sect. First, upon the Ministers, 
2 Tim 3. 3.  it worketh perniciously, 
Mat. 13. 52.  whether they be good or bad workmen, or no workmen; to instance in the later, 
1 Sam. 9▪ 9  where Ministers should be apt to teach, furnished with old and new Seers, Watchmen, 
Esay 56, 10▪  Begetters of sons unto God, 
1 Cor. 4. 15▪ Eph. 4. 11.  and builders up of the body of Christ: but this Book settles such blind fellows over people, who can neither ●eed nor lead; what we pray you, is the procreant and conservant cause of dumb dogs that cannot bark; idle shepherds, saying Sir John's; mere Surplice and Service-book-men, such as cannot do so much as a Porter in his frock; for he doth service, and the Priest only says Service: is it not the service-book? A Priest in London, when he heard the service-book should down, made this his main argument, or rather idlement; why, it should not: If they remove the service-book (saith he) What shall all the reading Ministers do? they must go beg, 
2 Theff. 3. 10.  starve, or steal, for work they cannot: (the words were to this effect) not remembering the Apostles principle, he that will not labour shall not ea●e. Some years ago, a very godly man being convented before that High-commission, was asked by some of them what he thought of the Service-book? the man being afraid to deliver his opinion of such a piece of ordnance mounted, fully charged upon him, the great Canoniers sitting by, ready to give fire; yet with much ado, plucking up his spirits, he told them freely, that it was a halter to lead a blind horse to the water: such dumb Diego's, or devouring caterpillars, may rightly be called, 
Zach. 11. 15▪  as the Prophet speaketh, Foolish shepherds; and so the service-book the Instrument of a foolish shepherd, they truck away their souls, and the souls of others for a crust; are they not then errant fools? And this foolish instrument the service-book is the Broker in this unhappy bargain.  
Sect. 
Phil. 3. 2.  There are another sort of bad Ministers, who will not be idle, 
Verse 18.  (as they say) but they are very ill exercised; such the Apostle calls evil workers, dogs, enemies to the cross of Christ. The Apostle bids us beware of such; but indeed ours are worse than those false Apostles: 
Phil. 1. 15▪  for they preached Christ, though of envy, but ours preach error, heresies, blasphemies, and calumnies out of envy, and not Christ. Were there ever the like accusations heard of for number and nature, as hath been laid against those unparalleled Ministers, for vileness, both in living and preaching? The Goliath his staff, wherewith they maintain all this, and all their brags against the Ho●st of Israel, is the service-book which is the Helena of the hierarchy, the strict and total observation whereof, Lincoln▪ Articles do punctually appoint. To those we might adjoin Non-residents and Pluralists, who knowing that Service will serve the turn, can have choice of Readers to serve their Cures at a cheap rate. In Kent a common F●dler read▪ Service for twelve pence week: In another place, a blacksmith did the like; yea, the Prelates themselves trade in this commodity, when they have an old off●cast servant, the ruins of a profane wretch, good for nothing, then make a Priest on him. Witness a Prela●es Porter, made Priest of Paddington. One that we all know, diebus illis, chaplain to a great Officer of State, but now a proud Prelate, in the time of his Chaplainry, possessed three Benefices, to the value of seven hundred pounds a year, or thereabout, allowing nothing out of all this for the feeding of so many s●ockes, save●ten pounds a piece, or thereabouts, to three poor Curates, with a number of cast service-books, which are no good meat, neither cold nor hot; yea, had not this service-book been, this man and others could never have been so unconscionable.  
Yet further, 
Sect.  the Service-book hath been the bane of many good Ministers, and that of two sorts, Conformers, and Non conformers; the later of whom were deprived of their ministry, dearer to them than their lives; cast out of their Free-holds, against the Law of the Land, Excommunicated, Imprisoned, their Families dissolved, cashiered from all Calling●; yea, their very being through calumnies and injuries thrust at; so that with Fimbria▪ against Scaevola, they quarrelled with them, 
Tul.  Quod totum ferrum in se non receperant, that they received not the whole deadly weapon into their body; and what the quarrel, but the service-book? To which the Ministers must not only conform, but also subscribe; as to four books more, some of which (it may be) they had never seen: that, nothing in them was contrary to the Word of God, Monstrum horrendum, O fearful sin to father falsehood and lies upon God, for which the Lord may justly quarrel with this Nation!  
Now for the godly and painful Ministers, yet conforming and subscribing; the service-book was a heavy burden to them, and they groaned under the rigour of the Service: It may be said of the service-book, as it was said of Gath in another kind, namely, it was Metheg Amath, the bridle of the hilly tract, or strength of the Philistines: so the book was the strength of the Philisti●● prelacy, and a bridle with a Curbing bit, to stop, to wind and turn them at their pleasure; yea, sometimes to cut them in the mouth, if they delivered any such part of God's counsel, as touched their copyhold; besides the scoffing calumnies that the prelates and their janissaries would put upon them; how did they grieve the souls of divers worthy men, that divers of them were forced to break through that Egyptian bondage, with danger of their liberties and lives, if they had been reached by the Prelates ill Angels, but flying with the Woman into the wilderness, the flood of the service-book out of the mouth of the Serpent, was sent after them, but both fire and water conspired to the devouring of it; witness its arrival at New England, two fellows being drunk, addressed themselves by water to disperse some bundles of them; one of them swearing that he would have a pipe of Tobacco in despite of the devil, striking fire, the sparks fell into a barrel of gunpowder, which blew both men and books all into the air; the men were saved by swimming in the water, and the liturgy sunk when it could not swim, and so we hope it shall. Some of us heard a painful Minister complain, with abundance of tears, a little before his death, That so long as he, and such as he carried the prelate's farthel after them, they would never down. We will shut up this point with a very remarkable observation; though God made conforming Ministers▪ being the Dispensers of his Word the means, 
Jerem. 23. 23.  to turn many, from their evil ways, yet this proved for the most part, but in the point of life and conversation, and not in point of parity of worship, according to our Lord and Master's practice upon his patient, 
John. 4▪ 23, 24.  that Samaritan woman, whom he reclaimeth not only from uncleanness of life, but also from a polluted worship; the Woman here is not only touched in conscience for her evil life, but also desires to be rectified in the case of Religion. 
Cyril.  Christ healeth her of both those diseases, and having given check (as a Father observed) both to the arrogancy of the Samaritans, and of the Jews; for the latter was faulty as well as the former, though not in the like degree, he layeth down an undeceivable rule for both, that they, and all who will worship God acceptably, must worship him in spirit and in truth; in spirit, that is opposed to bodily service, as washings, anointings, garments, &c. In truth, that is opposed to shadows and figures, whereof Christ is the substance and the body; such converts then as will reap comfort out of respect had unto all God's commandments, 
Tract. 15. in Io●.  they must come down from the mountains of impure worship. Austin hath a pretty saying upon this, that he that will draw near to God, must come down from his own mountain, or from the mountain of his own device in God's worship; it is a duty laid on Christ's Messengers, in preparing of his way, to lay those mountains level as well as others; but the good men durst not meddle with the Gerezim of the service-book, because they were captives to it, and partly because the Philistines that kept it would fall upon them.  
We come in the second place to the Ordinances, 
Sect.  blocked up by the book, as close as the Ministers; we must give but a touch: as our Liturgian massmongers, esteem more of the Service than Preaching, so they justle out, and keep out Preaching with it. 
Serm. on Psal. 118. p. 78.  For the former, let Howson speak, not being ashamed to assert, that Preaching is no part of divine worship, agreeable to that Canon of the constitution, Anno 1603. 
Canon 19  making a clear and positive distinction between Preaching and Worship, in these words, in time of divine Worship, or Preaching. And for the later, we will cite but one testimony for brevity's sake, namely, from the same Canons; If any Minister having subscribed to the Articles, and to the Liturgy, and to the Rites and Ceremonies therein contained, do afterward omit any thing, he is liable to the penalty of suspension for one month; and after that, if he amend not, to excommunication: and lastly, if he continue so the third month, to total deprivation; they have their pattern from Pope Pius the fifth, who made the same impious sanction, for the Breviary, that at no time, nor in any case, any thing thereof should be omitted: yea, the Congregations of London have had too much experience of Service for Sermons, which exchange is very robbery, contrary to the proverb; for it is ordinary with the journeymen Levites and Letanie-priests to spin out all the time, in making up that course thread, of the Service, that is allotted for Sermon; and this they do of malice, like the dog in the manger; but were it good, they would never be so eager upon it; for the country Priests will cast it thorough a riddle, and curtail it to the waste, to gain a long afternoon for profane sports; but judge ye Honourable senators▪ if this be not a miserable case, that Hagar should not only insult over Sarah, but also thrust her out of her own house. How unreasonable, yea, how dangerous a thing is it, that the wholesome and soul-saving Word of the Lord Jesus, should give place to a farthel of men's devices in the worship of God?  
We come now in the third place, 
Sect.  to the People: there are three things of note in every commonwealth, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the People, Religion, and Law, the service-book intrencheth upon all these: as first upon the Law, in so many particulars, though we cannot name them all, that it justly may be called Nomomastix, a scourge to the Law, we will instance in one or two particulars: first by the Law of England, no clergyman to the very Pope himself, shall bear any Rule, or Exercise any jurisdiction, Nisi in rebus spiritualibus, Except in spiritual things: witness the second Lawyer that ever wrote of our laws, namely, 
* Lib. 1. fol. 5 〈…〉.  Bracton, who lived in the time of King Henry the third, when Popery was in the ●uffe; for a little before, in King John his time, the crown of England was at the Popes disposing, which I allege the rather, to show the Insolency and impudence of our Prelates managing of the service-book against the Law, to which book if Ministers will not conform and subscribe, they out them of their freeholds, contrary to right and law; the iniquity of which course, hath been clearly manifested in caudryes' Case. Another witness yet more ancient appears in this particular, namely, 
* Lib. 4. ●ol. 32. c. 6.  Glanvill, the first that ever writ of our laws, in the time of King Henry the second, under whom the said author was Lord chief justice; and speaking of the Case of the trial of advowsons belonging (as he allegeth) Ad Coronam & dignitatem Regiam, To the pleas of the crown; he produceth a prohibition to the spiritual Court, which he calleth Curiam Christianitatis, that they meddle not with the matter, though it might seem collaterally to belong to belong unto their Courts; and if they should persist after the prohibition, than they are commanded by appearance to answer it in the Kings Bench. But how many of the King's Prohibitions have been slighted by the High Commission, threatening those that have brought them, the Case then depending, having its rise from that service-book.  
Another Instance we will cite of their incountering of the Laws, 
Sect.  it is decreed, that ecclesiastical power shall neither Imprison nor fine, except in case of mutation of Penance: but how many good Christians, both ministers, and others, have been not only Fined more than they were worth, but also closely Imprisoned in the nastiest dogholes they could devise, 
Stat. Artic. cleri cap. 1. Fitzher. de nature. brev. sol. 51.  never parting with them till their breath departed from them; 
Edw. 3. c. 6.  and what was the ground of all these illegal and cruel courses contrary to the Common and Statute Laws? but nonconformity to that service-book and Ceremonies. We might be large in this point, but the Treatise will not bear●t, only we pray your Honours, who are Iudices & Vindices Leg●s, the Judges and revengers of the Laws and breaches thereof, to look upon this Law-destroying-piece, and to manifest that the Law of God is in your hearts, with which it cannot consist; cast it out of God's house, that he may delight to dwell amongst us.  
In the second place, 
Sect.  for the Service Books affronting of Religion, somewhat hath been said, and more we have to say in the Fourth evil Effect, namely against God: but now a little more of its malignity against the people wherein we will be brief. People are of two sorts, Good and Bad: how the better sort have suffered from this Iron Furnace, it is more than manifest, in spoiling of their Goods, loss of Liberty, desolating of their Families, being forced to wander from place to place, their nigh friends and acquaintance, not daring through fear to lodge them; at last forced either to forsake their native soil, and dearest friends, with no small grief, gento patriae plangente, the genius of their country, to speak with Lypsius, amenting after them; or if they stayed by it, and were catched in the Prelates clutches, they told them when they petitioned, they should lie till their bones rott●d, as Doctor Abbot than Prelate of Ca●turbury, said of Master Bai●s, whom they stifled in the gatehouse, and all this, because they could not eat and swallow down, 
Deut. 4. 20.  to the choking of their conscience the Arsnical gobble●s of that poisonable book, which is worse than the Iron furnace, (for so the spirit terms it.) God's people came out of that, but the furnace heated for the not adoring by their service-book, as Nebuchadnezzer's for not adoring of his idol, did ordinarily consume such as were cast into it; so that it became like the lion's den, whereof the Poet speaks: Omnia te advorsum spectantia, nulla re●rorsum. Many impressions of ingress, but none of regress; but is this all? no, though it be too much, if any out of their zeal to God's worship, stand up in opposition against that Geliah, willing to redeem and buy the truth at whatsoever rate they shall buy it. Indeed, if the adversaries may have their will, not only with hands spoiling of their houses▪ exposing of their families to all manner of miseries, but also with blows, and that not of an ordinary size, but with torments and tortures unparalleled, as cutting, branding, slitting, whipping, besides shameful pilloring, with censures of fines upon one, more than they were all worth; after all this, they cannot satisfy their rage in devising Go●gotha's bad enough, wherein to drain out their hearts bloods, being deprived of the company of their wives, families and friends, and used worse than dogs. Of such heavy inflictions upon Ministers and God's people, we profess we never read nor heard, neither under the Heathen Rome, nor Antichristian Rome's persecution; for though they tortured the Martyrs of Christ, yet they rid them out of their miseries with their lives, yea, the cruelest kind of American Savages, called the Mohaukes, though they fattened their captive Christians to the slaughter, yet they eat them up at once; but the service-book Savages eat the servants of God by piece-meal, keeping them alive (if it may be called a life) Vt sentiant se mors, 
Cal●gula.  that they may be the more sensible of their dying. One instance, and but one occurs to our reading, that hath some resemblance of this dealing. Catulus, to revenge his brother's death, desired Sylla to let him have Marius his brother to revenge himself upon, who is said thus to torment him:  
Cum laceros artus aequataque 
Lucan. l▪ 2. p. 33.  vulnera membris  
Vidimus, & toto quamvis in corpore caeso;  
Nil anime letale datum, &c.  
Which a Poet Englisheth thus:  
His mangled joints, 
May.  as many wounds as limbs  
We see, yet no wound deadly given to him,  
Through his spoilt body an example rare  
Of cruelty, a dying life to spare.  
Yet this Catulus did so but with one, but our Catuli, Si● canibus similes—  
Like old dogs, have filled their shambles with many: the aforesaid Poet gives a good reason for it in these words: 
Lucan. l. 1. p. 14.  Nullus semel ore receptus, pollutus patitur sanguis mansu●scere fauces, Englished thus: Never again grow those jaws pure that blood did once distain: 
May.  And why are these harmless men made worse than sheep to the slaughter; but that they meddle with Diana, the Service-book, and the Master and Wardens of that Company, who may truly say with Demetrius, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, By this craft we get our goods; so we have better grounds than Zipporah had, 
Act. 19 25.  calling Moses a bloody husband, to say and maintain it, that the service-book is a bloody book. Another sort of God's people there were, who were so terrified with the cruel usage of their brethren, that either they durst not search into the rottenness of this Piece, and so like blind men that swallowed many flies; and some, it may be, that did see the evil of it, durst not avoid it, for fear of a worse turn from the Scribes and Pharisees, 
Joh. 12. 42.  then casting out of the Synagogue.  
Lastly, some people professing the Lord Jesus, 
Sect.  and having been very useful in God's House, by the necessary avoiding of this quicksand, have for want of good take heed, been cast upon the rocks of Separation, Anabaptism, and other unsound tenants, which hath made a very great breach in profession. For which see more in zyons' plea: and though the rise of Separatism and other Sects, 
P. 34, 35, ●6▪  be there justly charged upon the hierarchy▪ yet by shunning of this sour pasture, they fall unadvisedly foul, on breaking of the hedge.  
Now we come to the worser sort of people, 
Sect.  of whom we may truly say, that which the Pharisees said falsely of Christ. A cursed people, not knowing the Law, all the provocations in the Land, have not made havoc of so many souls, especially under colour of good, as this hath done; if Ignorance be the mother of destruction, than much guilt lieth upon the service-book. Where there is no vision, 
Pro. 29. 18.  the people must perish, or in the first language, are left naked. So how many Congregations are stripped stark naked of the Word in this Land, in some of which it is well known, there hath scarce been a Sermon in an age; and in most places where they have preaching, it is neither Seed to beget, nor Bread to feed upon. And what makes this nakedness but the liturgy? which is enmity, both to good Ministers and ministry: For as the ivy which winding itself about the Vine, draws the sap and spirit out of it, so the advancement of this liturgy, leaves neither life nor spirit in the Ordinance of the Word; and being like priest like people, love to have it so: for the liturgy will never bring them out of the deadly lethargy of sin; it will never awake the soul, nor pierce the conscience, and therefore they love it, as Micah did his idol. 
Judge 1●  But let a man of God, by the light of the Word, discover their wretched condition, he had as good stir in a Hornets nest, they will quickly hunt him and pursue him to the lion's Den, if they can; but (God be blessed for it) the Beasts are in chase themselves. The love and liking of evil men unto this book, is an evidence of the badness of it, for if it were God's Ordinance they would hate it, as they do the Ordinances of God; as Isaac took Abimelech his sending of him away for a token of his hatred: 
Gen. 26. 27▪  so when a soul-hating people set away the Word, 
Gen. 26. 27.  and cleave to the Service, or the Service joined, it may be, with some dead ministry, than it is a token they hate the former, and love the later. A worthy Minister went to visit one of his flock upon his deathbed, a man of quality, for the world, but an enemy to goodness; the Minister groping the pulse of his estate, he asked the Minister what he thought of the Bishop of Canturbury, which the Minister waving (it being dangerous then to call a spade a spade) he asked the party if he would pray with him, he replied yea, if he would do it on the book of Common prayer. To shut up this point, we will make but general mention of the troubles which this book did bring upon the English exiles in foreign Natio●s in the time of the Marian persecution, for the information in the particulars whereof, we refer you to a book called The troubles of Frankford, where from their first erecting of a Church in Frankford, Anno 1554. this Book and the Patrons thereof, never left persecuting of those that could not brook it, till after the death of Queen Mary they returned home: in these troubles we commend three things to consideration: First, in all these broils and unchristian vexations, the maintainers of the book dealt both maliciously and fraudulently with the other party. The second thing, the Patrons of the book, could not allege any thing for it, and for others that they held, but such Popish stuff as they did foot upon.  
Lastly, some of those Patrons upon their return, became persecutors of such as stood for the whole truth.  
The last evil effect, but not the least, 
Sect.  is, against God, we mean directly, or more ommediatly, for indirectly all the other Effects were against God; but as all sin provokes God, so corrupt worship is that sin against which the jealousy of God is inflamed, and he becomes a consuming fire; 
Exod. 20. 5  yea, 
Deut. 4. 24.  the Lord calleth such worship by way of transcendency abomination. 
De●t. 12. 3●. 31.  If Moses would not sacrifice in Egypt, 
2 Kings 23. 15.  because it was an abomination to the Lord, 
Exod. 8. 27  (as hath been said) why should we provoke the Lord by abominable service? All systems of theology are full of this in the Thesi, therefore we will not insist upon it, ●ut come as briefly as we can, to add something, to that which hath been spoken of the Hypothesis or Service-book, which M. Calvin calleth (as hath been said in his letter to Frankford, 
P. 89.  the leaving of the popish dregs: so the papistical Ceremonies therein contained, are truly called by that Frankford book burthem, yokes and clogs, to God's People and his service; besides those which have been names, we will speak but a word or two more, namely, of festival days, to Saints, at least transitive, though not determinative, as the Papist▪ excuse their Idolatry. The other is kneeling at the Communion; the former is an entrenching upon God's pr●rogative: For ●o●e can appoint an holy day, but he who ha●● ma●e the days, and hath all power in his own hand, which is clear; first, from the denomination of them in both Testaments; in the old they are called the solemn feasts of Jehovah, 
Lev. 21. 1.  not only because they were to be kept to Jehovah, 
Exod. 3●. 5.  but also because they were of his appointing, and so in the new Testament, 
Rev. 1. 10.  as we read but of one for the selfsame reasons, it is called The Lord's day: another instance of clearing is from that brand of rebuke, that is put by God upon that Jeroboam that made Israel to sin: he, and he only that the book of God speaks of, took upon him, besides all his Idols and Idolatrous tricks not to appoint another numerical day, but the same day of another month, namely the eighth month, where God hath appointed the seventh month, and that out of respects speciously politic, because in the eighth month all the harvest would be in: and they might feast more freely. Secondly, that the Lord's feast being finished in Jerusalem, they might come to jeroboam's feast; but these fig-leaves could not cover his scars: 
2 Kings 6. 12. 32▪ 33.  but the spirit chargeth directly upon him, that that was the month that he had lied or coined to himself. Gretzer the Jesuit commends the English, (though it be nothing to our commendation) Quod Calvino▪ papistae Anglice, 
〈…〉 cap. 2.  &c. That as the Popish-English-Calvinists, are freer in other Rites and Ceremonies, than the Puritans in France and Germany, and other where, so they are in holy-days. And to say the truth, we are too free indeed; for as a learned man observeth, 
Cartw●●g repl. 21.  we have more holy days than ever God gave to the Jews; we will not insist on this subject, they who will know more of it, 
P. 6. 4●, etc▪  let them read altar Dam●scenum, only we will point at these two places, which may fully show the unlawfulness of them: 
Gal. 4. 10, 11.  Ye observe years and days, I am afraid of you; Let no man judge you in meat or in drink, 
Col. 2. 16.  or any part of a holiday. Yet those holy-days, though then out of date, were better than ours; for they were of God's appointment, and so are not ours.  
Followeth in the next place Kneeling at the Sacrament, 
Sect.  the last particular that we are like to touch upon; for if we should reckon up all, a great volume would not hold them. This P●pish modern posture, 
Colum. Sect. 21.  of not above 400. years standing, which (as hath been said) and Peter Martyr witnesseth, Propter transubstantiationem & realem praesentiam invecta est in Ecclesiam, &c. That to maintain transubstantiation or real presence, it was brought into the Church, and therefore to be abandoned with it. Though Innocent the third, 1215. enacted for transubstantiation, & Honorius his successor decreed for a reverent inclination of the body, to the Sacrament changed into a breaden God, yet was it not used until the succeeding Popes, thinking this reverence not enough for the countenance and maintenance of their upstart Dei●●e allotted thereto, the highest point of adoration, for which there is neither Scripture nor Antiquity; neither Precept nor precedent, but from the Man of sin; neither do any Churches use it, save the Synagogue of Rome, some Lutheran Churches a●d eurs; and howsoever this misplaced worship hath been cruelly man●ed out by the prelacy, and fomented by that misbegotten conceit of humility in God's worship, because they knew no better, yet the truth is, it is mere will-worship, and hath been a sharp rod to God's people; yea, and proved a Scorpion to ●omes consciences, witness the former, the violent deaths of divers for refusing this gesture, us that worthy Gentleman, Master Dyton, stifled by his imprisonment in the gatehouse; Master Porter of Ware in the New prison, and others: but because many learned and unanswerable Treatises are out against this disapproved gesture, it shall be needless, actum agere, to do a work so often done. It is true, some have attempted to say something for it; but in the balance of truth, hoc aliquid nihil est, that something is just nothing. For brevity's sake we will only shut up the piece with one binding Argument. To adore in, by, or before a Creature respectively, or with a relation to the Creature, is Idolatry.  
But to kneel at the Sacrament, is to adore, in, by, or before a Creature, respectively, with relation to the Creature. Therefore it is Idolatry.  
The explanation of the terms, will make the argument the better understood: as, first, adoration is the highest point of external worship, which God will not admit with an intervenient or relative respect to any Creature; for that makes the Creature Objectum significative à quo, that is, the motive of the worship; the terms thus explained: this is the very same argument that our learned Divines stop the Papists mouths with, in the point of adoring God mediately by the Creature; and as the Papists cannot deny the Major; so sense and reason, yea, the injunction of the commanders all verify the truth of the Minor in kneelers; for they cannot deny the Elements to be the motive of their kneeling, the conclusion than must needs hold; that it is Idolatry disjunct or improper at least, as we argue against the Papists: but if the minds of thousands of ignorant receivers in the Country were known, it is to be feared, they fall foul on conjunct or proper idolatry, making the Bread objectum determinativum: in plane, the Bread the object of their worship: with which sin the Papists charge all the Protestant-kneelers; for, if Christ were not there bodily (say the Jesuits) we would rather be racked with horses than kneel. ●o said Spalleto after his revolt to Rome, and we confess ingenuously, if the Papists should re●ort this argument upon us, it would put the learnedst Conformers to a nonplus to evade it. Here were place to have a sling at the cross, but we refer the desirous reader to zyons' plea, 
P. 95. to p. 106.  wherein there is a succinct and learned Treatise against the cross, proving it by many strong arguments, to be the mark of the Beast. All these, and much more are the householdstuff of the service-book, against which we will produce one argument more in the closure of this point, namely, God will not hear the prayers of the service-book▪ Ergo, they are not to be offered.  
The Antecedent shall be proved from that place of Saint John's Gospel: 
John 9 31.  God heareth not sinners, if any man be a worshipper of him, and d●er of his will, him be heareth: out of the latter part, we reason thus negatively, a Contrario: those prayers which are not a doing of the will of God, God heareth not.  
This proposition is confirmed from other places, 
Rom. 8▪ 27.  the Intercessions of the Saints (saith the Apostle) must be according to the will of God; 
Esay 1. 12.  and if they be not, the Lord will say, who requireth them?  
Now to the latter Proposition:  
But the Prayers of the Service book are not the doing of the will, nor according to the will of God; witness all the former Reasons given against it; therefore God will not hear them.   

CHAP. VIII.  
Three Motives.  
HAving thus clearly evinced by so many Reasons as a cloud of witnesses, the unlawfulness of the liturgy; for the expunging whereof we shall add some more Motives in the closure: Let us now humbly crave your honour's favour, that according to the justness of our desires, and the truth of the reasons alleged; you would be pleased for the love that you bear and owe to the Lord Jesus, to the purity of his worship, to the thriving of our bodies, souls, and estates, to the turning away of God's judgements, mediate and immediate, to your gaining of honour above all your predecessors, to the cheering of the hearts of God's people, the daunting of the enemies, and the making our Jerusalem the praise of the world; by all these, and many more, we again and again entreat you, to pluck up that Plant of the service-book, which God never set. 
Ma●. 15.13.  Oh, how the prelatical Priests grumble, when they hear of this place, and as the wicked Man●chees abuse this place, in applying it against the Law of God; so we have had woeful experience, how the Hierachicall crew, endeavour with tooth and nail; and therein worse than the Manichees, to supplant God's Law, of whom we might justly say with the Prophet, They have almost undone thy Law; the worship of God is a prime and precious piece, the ultimate end, as a Divine saith, 
Al●●●▪  of all sacred performances, though the di●●cation of man be the end subordinate: pure it is, and should be like God himself; 
Psal. 1●. 10.  yea, it is called the fear of God, in regard of that reverend awe that should be upon men, 
Esay▪ 29▪ 1●▪  when they are in divine duties; when Jacob awaked from the Vision, it is said he was afraid; and said, How dreadful is this place, this is none other but the House of God, & the gate of Heaven; by which is meant, the House of God where his Saints are assembled, whose fear should be as Jacobs', not a slavish fear, nor an Idolatrous fear, 
Gen. 28. ●7.  but a filial ●eare, not daring to present to their Father in worship what he hath not planted and commanded. Bernard descants very sweetly upon this; terribilis planè locus, 
6 Sam. Psal. ●7.  dignus omni reverentia, &c. a terrible place indeed, (saith the Father) not meaning the stol● walls, but the presence of God in the assembly, where the faithful inhabit, the Angels frequent, and God himself dwelleth. How curious was Moses, the man of God, in the matter and manner of God's worship, that he would neither have horn or hoof over or under the commandment, that was the ground of his punctuality, 
Exod. 1●. 26.  from which he would not go one hairs breadth; and wherein we entreat your Honours to follow him to the full? Caleb is said to follow God; we will go and sacrifice unto the Lord our God, as he shall say unto us, Can it be so said of the service-book; no, sure it is no sacrifice of a sweet smell. Let any man that feareth God, tell us ingenuously, if he believeth that Christ, the golden C●nser standing at the golden Altar, 
Rev▪ 8 3▪ 4.  will receive the liturgy-prayers & perfume them with the odours of his merits, present them to the father: surely we have no ground for it, because (as hath been said) they are not according to the will of his Father. 
〈…〉  Yea, Christ seemeth to threaten out of his own mouth the contrary, in the 16 psalm, which is mea●● of Christ, he speaking of, and threatening their Idolatr● 〈◊〉 〈◊〉, he tells them plainly, he will not pour out their oblations, that is, he will not be a mediator to their services: and surely this is no acceptable service; it is no beaten oil for the lamp (though Master Wommocke pleased to style it so) it is not sure that pure oil, out of the two Olives, 
Zach. 4. 3. 4▪  into the golden lamp, that lightens the Sanctuary; but it is rather train-oil, and scarce so good, that fowls the house, and darkneth the light; and for its messages to heaven, which he mentioneth in his Epistle, we have made a good plea, (as we conceive) for the contrary, let him disprove it if he can; for the whole book, though it concern them with whom he dealeth in it; yet because it glisters as if there were mettle in it, we may lay it a little to the test. The Epistle hath two heads; in the former he maintaineth set prayer in general; in the latter he endeavoureth to justify the set prayers of the liturgy in particular; in both these the expressions be smooth, & the palliations stretched to the furthest, but it may be said without offence of both, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} too neat, but nothing useful. The head of set prayer we have not touched yet, till we come to answer some objections; 
Epist. p. 7.  but we cannot but wonder at Master Wommocke's incogitancy, to father a set form of prayer upon Timothy, terming it, the first furniture t●at he provided for the house of God: a strange position, and as unsoundly grounded from Saint Paul's direction. (Surely the Jesuits would blush at it) or at least it might be one of John of Crage his observations: from these words, I exhort not that you pray, as he glosseth, but that Prayers be made for all men. Made (saith he) i. e. set-prayers. 
1 Tim. 2. 1.  This is like John of Garlando's tricks, that did what he could to spoil the Text with the gloss: It is like a Sorbonists misexposition of that place, Exod. 29. 39 Thou shalt present one lamb; the word Ghasah signifieth to make, which he and the Romanists apply to the words of Institution, Hoc facite, Make this a sacrifice; which as Galasius observeth, is a very ridiculous piece. Doth any man think, that this was either Paul his intention or Timothy his practice? no, 
Pas●r.  sure it is a gross mistake of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, which doth not signify a set form of Prayer exhibited, but as the learned in the tongue observe, it signifieth preces fundere, to pour out prayers by the help and guidance of the spirit, proved by the comparing of other places where the same word is used: again, the Spirit is said to make request for us, 
Luke 5. Phil. 1. 4. Rom. 8. 46.  dare any man gloss it by making a set form of prayer for us? no sure, but the meaning is, he causeth us to make request. To be brief, let us see how to untie this knot; if Paul in these words prescribed a set form, and Timothy made it the furniture of God's house, than such a form should be found; and all the Prayers enjoined by Paul should be set forms, because he enjoins no other prayer here, than he doth other where in other words, signifying to pray, as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, both signifying to pray. Luke 22. 33 1 Cor. 14. 15. and many other places: but to assume, first, no pattern is to be found: secondly, to affirm that all Paul's prescriptions of prayer were for set forms, were a very gross and absurd falsehood.  
Ergo, so is the ground whence it ariseth.  
He might as well have said; when Christ promised to pray for Peter, that he promised to make a set form of prayer for him: 
Luk. 22 33.  for the words in both places are synonyma: but enough of this, which is besides our purpose.  
Now, 
Epist. p. 25.  let us view as briefly as we can, what he saith for the liturgy in particular: he confesseth it to be the daughter of a Roman Catholic, 
Gospel first Sunday in Lent. p. 12.  that is well, and so doth D. Boyce: the novelists say (saith he) that our Communion book is nothing else but the Roman missal and Portuis thrust out of Latin into English, which the Doctor contradicts not, for he could not. Why, saith Doctor Hall, out of ancient models, not Roman: yea, why should the child be beaten for the Parent, saith M. Wommoc●?) For answer, if the child be as like the parent in nature and properties, as hath been proved, as an egg is like to an egg: then there is room for neither in God's worship; but both mother and child, like Hagar and Ishmael, must out of doors: for the parallels of Saboth, Sun, and other things, wherewith he would palliate, they are not homogeneal, or of like nature; for nothing can make them clean in God's worship, being man's device and worship still.  
Again, 
p. 28, 29.  the maintenance of these shreadie and scrappie Prayers, from gadding of the soul, is but a gadding argument. We have spoken of the ground of short and sappy ejaculations, 
Epist. 121.  upon other ground, and nothing like the foolish patches of the mass-book. Austin tells us of the many prayers that the Israelites made in the Egyptian furnace, and that they were short ejaculations, but they would have continued them, but for their burdens; but men are forced to break off here, where there is no burden, but the service-book itself.  
Again, 
p. 33.  he hath a plea from the Lepro●-house, wherein we are very willing to join issues with him; he confesseth that the old Roman liturgy was like a Leprous house, the plague was spread in it; but now it is picked, scraped, plastered with well-tempered. (or rather untempered mortar) he should have said, that upon the deepest search no corruption can appear, and therefore to be judged clean by the Law; but there he goeth too far, and farther (we conceive) then most of the Prelates would do in a cold mood; yea, herein he is contradictory to himself, 
p. 34.  for he acknowledgeth scars and defects in it; 
p. 33.  and in his last page of the Survey of the Parallels, he joins in evidence with the Author, in the discovery of errors, and sueth for justice; but if the leprosy break out again, 
Levit. 14. 43, 44, 45.  than no affection of our Communion may lodge it. Now to apply, as the house infected, was utterly to be demolished, and the rubbish and ruins thereof to be carried forth into an unclean place: The leprosy of the mass he grants to be this fretting leprosy, the pieces we have (though we have them not all) are the very same in another tongue. The leprosy, of whose matter, manner, and contagious effects, we have fully proved; and the burden of Ceremonies therein contained and pressed upon men's consciences, to have been, and to be still abominable Idols. Then it will follow, that all the water and industry of the world cannot cleanse it, no more than the skin of a Black-a-moore, or the spots of a Leopard, which God can only change, but will not do with matters or means of strange worship; then, as rubbish they are to be cast out into an unclean place: mark, an unclean place, not the meanest clean place allowed it, much less the Sanctuary of God. Upon this place, 
●ynsworth.  a learned Author observeth, that we are taught by this severe judgement, to abandon all sin, but more particularly, to abolish all Idolatry and Instruments, and Implements of Idolatry. Citing that place which might serve to clear this point, 
Esay 30. 32  if there were no more: ye shall also defile the covering of the graven Images, and the ornaments of thy molten Images, &c. Thou shalt cast them away as a menstruous cloth; thou shalt say unto it, get thee hence. Upon the passages of the Appendix we shall touch when we answer the Objections; as for the parallel which he vieweth, the Author will make it good.  
We proceed then, 
Sect.  under your honour's favour, to our suit against the Liturgy, without controversy, it is the garment spotted with the flesh, 
Veise 23. 1 Thess. 5. 22.  condemned by the Apostle Jude, which some expound by that of the Apostle, to be an abstaining from an appearance of evil; and so indeed, this were enough to abolish the book. The best Expositors apply the place against the carnal Rites and Id●latrous Ceremonies, devised by men in God's worship; which, if the Papists were cleared, (saith one) from the grossest of their Idolatry and paganism, would condemn them, and will not the retainment and maintenance exceedingly condemn us, that profess we are come out of Babel? To these Rites and Ceremonies, saith the same Author, as to that spotted profession of Popery, 
Doctor Willet.  we should not conform ourselves, neither in use nor opinion, but decline in all things, the very shadow and show of them. What can be said more emphatically to the purpose? as God is to be admired in the least of his creatures, as well as in the greatest, (saith a Father; 
H●ero. Ep Nepotian. ) ●ta mente Christo dedita &c. So a mind devoted to Christ, doth as well take heed of small faults as of great, especially in God's worship. The hypocritical and Idolatrous Jews are not only rebuked and threatened for eating of swine's flesh, 
Esay 65. 4.  contrary to the Law; but also, that the broth was found in their vessels. Austin comparing the ten plagues of Egypt, with the ten commandments, tells us, 
Quaest, 4. 5  that the turning of the water into blood, doth signify the corrupting of divine worship by human and carnal inventions of flesh and blood. The service-book and Ceremonies being such, we have grounds to desire, and your Honours to grant (as we conceive) ●j●ctionem firmam, against them both. Sarah by God's appointment, wils Abraham to cast out Hagar and Ishmael, 
Gen. 21. 10  the Bond woman and her son: and why the Mother with the son; for it seems she offended not? yes, it seemeth (as the learned do observe) she was an Abbetter of her Sons evil; so the service-book and the Prelates, the Cup and the Cover, the Mother and the Son, should be cast out together: that riddle of the Snow and the Water may well be applied to them, Mater me genuit, mater quoque gignitur exme.  
My mother brought forth me, and is brought forth by me; that proud hierarchical humour in Austin the first, brought in the liturgy, and that liturgy hath brought out, and hath kept up to this day the hierarchy; if Christ be King of, and in his Church, in a more glorious and eminentiall way (as who dare deny it?) in word, though too many do deny it in deed, then consequently, without all controversy, he must appoint his own officers, government, and service. Now, there is nothing more inculcated, and laid home in the Book of God, than Christ's Kingly office, to which all are subject, and it is subject to none; we will but cite some few places of many: 
Psal. 2. 6.  I have set, or anointed (saith God) my King upon Zion, the mountain of my holiness, by which he meaneth his Church. Whence a learned godly Minister delivered within these few days; that as Christ set up his Church, so it is his to provide for it. To appoint and no others, offices and officers, and all religious service or worship, to which we were only to submit, and to none other; another testimony from the Prophet Esay shall suffice: 
Esay 9 6.  unto us a child is borne, and a son is given, and the government shall be upon his shoulders, and his name shall be called wonderful, &c. Now, if God never took off this government from Christ his shoulders, nor Christ never gave it up, nor all the powers of heaven, earth, and hell, be able to shake it; then first it must follow, (as the Spirit speaketh) 
Verse 7.  that of the increase of his government there must be no end. Secondly, it is every way as good by consequence, that he will have no service or worship, but of his own appointment. Porphyrius, who was a great Necromancer, (as Eusebius witnesseth) doth tell us amongst other things, 
Lib. 5. deprep. Evang c. 6.  that the Devils themselves (whom he calls God's) signify unto their especial servants, the magicians, Quibus rebus &c. with what things they are made to appear, what is to be offered unto them, what days they should choose, and what signs and Images they should make: which assertion Austin confirmeth, 
Lib. 1. 〈◊〉 Civil. 〈…〉  Non potuit nisi ipsis primis doccentibus disc● quid quisque illorum appetat, vel quid exhorreat; it could never be learned but by their teaching (meaning the Devils) what every one of them desireth, and what they abhor: since the devil than loves to be God's Ape in every thing, and his highest menial servants account it nothing but reason, that he should prescribe orders in his own House, and appoint what Service and Ceremonies therein as he pleaseth; shall not the King of Kings, and Lord of Lords, and only he, appoint how, and by what means he will be served in his own House; this is the reason why the Service of God is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
1 Epist. c. 2. 2.  reasonable service, for so we translate it, which might be more emphatically rendered, sincere service, unmixed service, according to the Word; for so the original word signifieth, as the Apostle Peter calls the word, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the sincere milk of the Word. Now, to draw to an end, for we are forced in the bulk to exceed our intention; we crave leave further of your Honours to bind our desires with three strong motives for effecting of the work, namely, from Example or pattern for doing of it, from danger if it be not done, and from the universal Covenant binding every one in his place to the doing of it.   

CHAP. ix..  

I. Of the pattern.  
FOr the first, 
Tit. 2. 7.  as the Apostle willeth, to show ourselves to others, patterns of all good works and words; we should make others good Examples, matter of our Imitation: Brevius iter per exampla quam per praecepta, pattern is a more compendious way then Precept: good Examples from God's people have the force of a general rule to apply: all the Reformed Churches, when God turned them from darkness to light; they expelled the Prelates, as the Officers of the kingdom of darkness: and the Popish liturgy, as a false worship, and work of darkness. To pass France, the Low-Countries, Geneva, the Palatinate, and others, be pleased to cast your eye upon our Neighbour Nation of Scotland, who have neither left root nor branch of Prelate or Popish liturgy; and have not we the same reasons to reject both? It is an infallible rule, both in divinity and polity, both in Church and commonwealth, 
P●reus in cap. 11. ad Rom. p. 1114.  ubi ●unt similes causae & circumstantiae, ibi locum habet exemplum; where there are the like causes and circumstances, there example takes place: the causes why they cast both out, were their offensiveness to Christ, his Church, King, and State; and hath ever Nation been so prejudiced, in all these particulars, as we have been? and have we not been, and are, partly yet environed with a mantle wall of evil circumstances: as the prelate's aggravation of their cruelty in pressing of that book, and other like stuff, their insolent domineering over Nobility, and others; yea, their daring attempts, to set afoot their interdicted power, and their supercilious insultations, their proud words, and affronting attempts, vented by themselves and their Priests, even now, when the hand of the Lord is lift up against them, which they will not see; but they shall see it: in this they are worse than the Egyptians or Philistines, who were content (the Lord his hand being upon them) not only to let the ark of the Lord go, 
1 Sam. 6 6.  but also sent it up in the handsomest way that they could, taking Egypt for an example, in this their insolent striving against God and his Truth: they may be compared to the Peasants of Lycia, 
Metamor. Ovid. lib 6. ●io. 1. de falsa Ke●●g.  whom the Poet feigneth to be transformed into Frogs, for their cruel and barbarous usage of Latona, of whom Lactantius also makes mention; but the Poet tells us, that for all the Metamorphosis, they left not their old manner:  
Litibus exercent linguas—  
Et quanquam sub aqua, sub aquis maledicere tentant,  
Englished thus:  
Their brawling tongues, but setting shame aside,  
Though hid in water, under water chide.  
Or, with Du Bartas, in this posture, they may be compared to Lyzards or Snakes, cut in pieces.  
Threat with more malice, though with lesser might,  
And even in dying, show their living spite.  
Or, as God said to Moses of Pharaoh, that he would not let his people go, no, not with a strong hand, that is, he will stand out with God; so do they, they will not let the Ordinances go, 
Exod. 3. 19  the Liberty of the ministry go, they will not let the kingdom of Christ go, though God's strong hand be out against them; but as he fell at last, so shall they, and all their householdstuff, and never rise again: the Scots have put them in the Pond; let the love of the truth lead you, and their practice be to you as a speaking emblem in the words of Gedeon, 
Judg. 7. 17.  look on me, and do likewise. We will shut up the point with a parallel of loyal entertainment of Kings, in their inthronization: the men of Judah, and the men of Israel contended zealously, who should be most officious in crowning King David, 
2 Sam. 24. 5  though he was crowned before: Judah anointed him King over them, and Israel did the like over them; and to bring the parallel nearer home, what pious emulation was between us and out brethren, the Scots; to set King James of blessed memory upon the Throne of England? they might both deservedly say, (for they showed it in effect) that they were his flesh and bone, 
2 Sam. 5. 1. Deut 17. 25  as Israel said to David, he was no stranger, as the Scripture hath it, but a King from among his brethren; never King was received with greater concourse, higher magnificence, and more applause; this made the kingdoms, 
Psal. 122. 2.  as Jerusalem as a city compacted in itself, which the Septuagint translateth, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a participation, or communication together, often indeed attempted, but never effected till then; but now (blessed be the name of God) in a more loving league, and stricter bond than ever; contending who shall do God and his majesty that now is, most service: shall we not then join with them heart and hand, in bringing the Lord Jesus, the King of glory into his kingdom? he hath showed himself no Stranger amongst us, but done great things for us; but to the woe of our hearts, we have used him too long like a Stranger, in keeping him at doors, and the door upon the hinges. Now, let us set open the gates, 
Rev. 3. 20.  and bring him in with triumph; which will never be done, so long as the prelacy and the liturgy, or either of them keep the house; Non patitur regni socios, Christ will have no consort in his kingdom, much less an Antichrist; Christ bare many casumnies and injuries from the Jews at his arraignment under Pilate, and past by many things, not answering again; but when Pilate came to meddle with his kingdom, he would not let that pass, but freely avouched it; Art thou a King (saith Pilate?) thou sayest I am, answered Christ, and to this ●nd was I borne, and for this cause came I into the world, 
●oh. 18. 37.  that I should bear withessse unto the truth: of which words Paul giveth this testimony, that Christ, 
1 Tim. 6. 13  before Pontius Pilate, witnessed a good confession: which words of the Apostle have two remarkable things in them: First, that Christ hath a kingdom, which he will vindicate, in despite of all opposing power, wherein he will have his own Officers, Government, and Service, to take place. Secondly, that this course must continue till the coming of the Lord Jesus, and every one that is of the truth, especially Ministers and Magistrates must maintain it, as they wi●l answer it at that day; for this work, God hath brought you together; and if you should divert this work, so exemplnied, and pressed by command, 
2 Sam. 19 18.  (which God forbid) then might Christ say unto you, as David to his kindred, ye are my brethren, ye are my bones and my flesh; wherefore are ye the last to bring back the King? Wherein, if you will not be faulty, but intend (as we verily hope you do) to bring back the King; then let it be your special honour, to make the paths of the Lord straight, by removing of that rubbish, that the King of glory may enter in.  
The second Motive is from the Danger of not removing of the service-book. 
Sect.  Danger, as all know, is the strongest motive to cause a people or nation to take heed: 
Craesi fi●ius.  Histories report, that danger hath made a dumb man speak. The danger from this Service-book may be looked upon in a twofold respect, namely, à priori, from that which is past, and à posteriori, from that which is like to ensue; the former may also be looked upon in a way of prophecy, or in a way of performance, the men and servants of God, to whom he: was pleased to reveal himself in more than an ordinary way, especially in time of persecution or some pressure lying upon them, have foretold, how the house of David should wax weak, and the house of Saul should wax strong, that is, Popery should make head, and the truth of Christ should suffer much, and many in trial should forsake it; according to that of Simeon, a sword shall pierce thorough thine own soul also, that the thoughts of many hearts may be revealed, Luke 2. 35. where by the swords piercing of the soul, according to all the ancient, is meant the wounding sorrows of the mother of Christ at his sufferings, and by the revealing of the thoughts, is meant the discovery of some stumbling or taking scandal at his death. Chrysostom, Austin, Origer, Ambrose, Theophylact: and what is the ground of all this but these dregs of popery now in controversy, and the hurtful hierarchy, one of these upholding another; a godly and famous Minister preaching to the banished beyond Seas in Queen Martes time, that God's anger was much provoked against England, for slackness to reform, when they had time, place and power; and so it was indeed: for he cast back that partial reformation into the flames of Antichristian tyrann●●, and gave many up unto fearful apostasy; Further the good man said, it stood them upon it, to look to it, and to be circumspect for fear of afterclaps, meaning, that a partial reformation would not serve. God will never endure (as hath been said) the posts and threshold of Baal, and his to stand together; the like more fully was delivered by Master Rogers, that honourable Proto-martyr, in his days, when the gospel should be established in England, if the kingdom of Antichrist were not utterly cashiered, and total reformation made in God's worship, that our persecution should be greater, and our trial hotter, then in the days when he and other suffered; if we will not remove that which is an abomination to God, as this book is proved to be, it is just with God to cast us away. One more of this kind from a Peer of this land, who on his death bed cried, woe to England, because they turned all their religion into polity: dangerous experience hath taught us the truth of these predictions: for from that halting reformation after Queen Mary's death, wherein we pleased ourselves with Agrippa his almost, in the original {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, but a little, 
Act. 26. 28.  the Babylonians and Edomites, Prelates and Jesuits, under the favour of their Canons, got at length, such footing, and made such head for Popery, Arminianism, and that especially, by causing the Nilus of that service-book to swell, and heating the furnace of persecution, that Religion and polity, the two twins of God's favour, were ground like to Archimedes his tomb, 
Tully.  so overgrown with thorns, 
Cap. 12. 14.  that it could not be found; yea the woman in the Revelation was brought again unto that strait, as to think on nothing but of flight to the wilderness: And further, how nigh were our neighbours and brethren the Scots, to the pits brink of ruin, both of Religion and State, and that by readmitting of these synonicall Prelates, and the Trojan horse, the Service book to enter, out of which, if God had not beaten the brains, 
1 Sam. 20. 3  we were like to have had a new Babylonish captivity; yea, we may both truly say with David, There was but a step between us and death; had not God set in, as a present help in our distress, and raised you and others, the men of his right hand, in the very nick of need, our enemies (as the Psalmist hath it) had swallowed us up alive.  
As we are gone thus far with the danger past, 
Psa. 124. 3. Sect.  and partly present; so we desire your honour's leave, to present the appearance (as we conceive) of future danger, and that partly to the Church, and State in general, and partly more particular, to yourselves, if this Service-book be not removed: to make both these dangers more visible, let us compare our presentment with the ninth Position of Zion's plea, in these words, If the Hierarchy be not removed, and the sceptre of Christ's Government (namely Discipline) advanced to its place, there can be no healing of our s●are, no taking up of our controversy, with God, yea our desolations, by his rarest judgements, are like to be the astonishment of all Nations.  
As the parts of the Position are soundly proved, so the same may be said of the service-book, and the very same Arguments concerning our danger will serve the one, as well as the other; wherefore we entreat your Honours to review the Position, and its proofs, the Hierarchy and the service-book are resembled already, to Mother and Child, so may they be to two twins, begotten and born of Pride and Superstition, nursed and brought up in the lap of covetousness; these twins are born together, live together, and must die together: a great Judge returning from the Circuit of the Emperor's service, and hearing his Wife to be alive, replied, si vivat illa, morior ego, if she live, I am dead: so if they live (we mean their Callings, than our life may prove worse than death. God will bear with many sins, in a People professing Christ, but with keeping Christ out of his Throne, by intruding Officers and a Superstitious worship, he will not bear, especially of a long continuance; but will be avenged of such a People, if they be as the Apple of his eye, witness Samuel's speech to the Israelites, who besides their desiring a King before the Lord's time, were faulty in many other things, as appeareth verse the 20. yet he telleth them, If they, and their King, will follow the Lord, they should both continue (for that is the best reading) where by following the Lord, is meant, especially the serving of him according to his will: 
1 Sam. 12, 14, 15, 20, 25.  but if they should turn aside from following the Lord in a corrupt way of his worship, than the hand of the Lord should be against them, as it had been against their Fathers, yea they should be consumed, 
Verse 17.  both they and their King; and as Samuel to terrify them called for thunder and rain; so we have felt, both thunder and rain, Judgement yet mixed with mercy, both from the mediate, and immediate hand of God, and do feel it at this present, and to the end we should clear his House of corrupt worship. The yoke of the Philistines was never removed from the neck of the Israelites, till they put away their strange Gods, and Ashtaroth their special idol: But when their humiliation was joined with Reformation, than the Lord gave, not only deliverance, but also Victory over, and freedom from their Enemies. 
1 Sam ●▪ 3, 4▪ &c.    

II. From the Danger of not doing.  
A word now of the particular Danger, 
Sect.  whereof we make bold to give you notice; as God hath honoured you, in calling you, to be the Reformers of Church and State, so the work is great, 
Cap. 4 19  as Nehemiah said, and the danger proportionable, if it be neglected. When God putteth his select Servants upon high employments, whether they be Magistrates, or Ministers, knowing best their weakness, and the many Impediments; he puts them on ever and anon, to be courageous, not to fear or be afraid, and the ground of all is, 
Josua. 1 9 ●erem. 1. 17  have not I commanded you? So the Lord giveth the Prophet Jeremy a charge to speak all that the Lord should command, and backeth it, with a threatening, be not dismayed at their faces, lest I confound thee, both the Hebrew and the Septuagint hath it, lest I make thee afraid. Saul his disobedience in sparing Agag and the fat of the cattle (notwithstanding all his fair pretexts) with the fearful punishment inflicted by God upon him, may be a terror to all men in place, that they do not the work of the Lord by halves, and quarters, 
Num. 14. 24.  but that with Caleb they follow the Lord to the full. The Lord hath laid his Command upon you to put away the Excommunicate thing, and to cleanse his house of Idols and Idolothites, and blessed be that God whom you serve; ye have begun, by your Edicts, though men of disobedience hinder the work: but follow home the work, we entreat you, and remember those achan's, but above all put away that Ashtaroth, the Service-book, for that we may well call, Fundi nostri calamitas, the very caterpillar of God's Husbandry. To shut up this Motive, from the point of danger, be pleased to take notice, how God bears in upon Moses, that great Commission to Pharaoh to let his people go, 
Exod. 4.  and that both by words and signs, namely, by turning his rod into a serpent, his hand made leprous, and the waters turned into blood; which were not only to confirm him, in his message, against the fear of his adversaries, but more particularly to teach him, that if he withdrew himself, in part, or in whole, from the work, the Plague of leprosy, of Blood, and Biting with Serpents, should be upon him; yea, God put Moses upon a present trial of Obedience and Faith, by causing him to take the Serpent by the tail, notwithstanding of the danger to be bitten by it: we speak to the wise, who can apply it better than we.    

CHAP. X.  
Of the Covenant.  
THe third Motive for removal of this book, may be taken from the Protestation dated May 5. 1641. Confirmed, sent abroad, and solemnly sworn unto; yea, and bound up with a public Covenant, on the public day of Thanksgiving, by Ministers and People, so that it is an inviolable Covenant stricken between God▪ and us, like unto that in Nehemiah, 
Nehe. 9 38  which is there called a sure Covenant, a written Covenant, to which our Princes, Ministers and People seal unto, from which we cannot depart, except we will incur that fearful Judgement threatened against Covenant-breakers, 
Psal. 15. 4.  Emblemed out unto us in Scripture, by dividing of the Sacrifices, 
Gen. 15. 17  and causing the parties to go betwixt them, admonishing, that God will so divide them in his wrath, if they forsake the Covenant: The subject of the Covenant consisteth of three parts: 
Jer. 34. 18.  In the first we are sworn and tied to maintain all the Rights of Religion, King, and State: In the second, to oppose all Persons and Things, that do oppose the three former mentioned, and more specifically, to oppose with all our life and power, all Popery and Popish Innovations, which Expressions are thrice mentioned; once in the Protestation, or oath, and twice in the Explanation: the third and last piece of the subject, is the Peace of the three kingdoms, England, Scotland, and Ireland, which we by Oath are also bound to maintain: Hence two Arguments will offer themselves; one more directly, and the other by way of consequence.  
For the former, 
Sect.  if all Popery and Popish Innovations are to be opposed, than it will follow, that the Service book and Ceremonies should be opposed, and by consequence, by your Authority abolished, Verba Statuti sunt amplianda, non restringenda, the words of Acts and Statutes for good, and against evil, are to be taken in the largest extent: but the words themselves, are universal enough. Now that the Service-Book and Ceremonies therein contained, and pressed upon men's Consciences, are Popery, We, and many others have cleared; yea they are Popish Innovations, Nam omnia quae à Christo non sunt, nova sunt, all things that are not from our King Christ in his worship, are mere Innovations, as Tertullian was wont to call Praxeas, 
Cont. Prax.  hesternum Praxeam, a yesterday's upstart: so one, and all of them, are exotic and upstart things; It is true indeed by the Malignity of the Masters of those Ceremonies, the bulk was increased, and would have been like the Crocodiles, who grow so long as they have a being; if you had not come in place of the Tutyrites, a creature terrible to the Crocodiles, which leapeth upon their backs and brings them to the shore; but otherwise for the kind, 
Plin. lib. 8. cap. 25.  they are all non ejusdem farinae, sed furfuris, the same kind of Bran; and as the Woman said of the Foxes, If one be good; all are good. For the further confirmation, that they are Popish, we have proof, from that Treatise of Ceremonies annexed to the service-book; 
Bible in the Dutch letter, An. 1561.  in some ancient Copies we have read, that they thought good to retain some Popish Ceremonies: but in another copy they call them the old Ceremonies retained still, all one in effect.  
The latter argument, from the Protestantion, 
Sect.  by way of sequel, is from out mutual Covenant, and Oath, jointly, and severally to maintain the Peace of the three kingdoms, which is impossible to be done, in the Opinion of our Brethren the Scots, without Identity of Discipline and Worship; witness the very words of the Arguments, by the Scottish Commissioners, given to the Lords of the Treaty, persuading Conformity in these, to be the chief means of Peace.  
We will transcribe some passages, for all we cannot, leaving the thing itself to your honours review. It is (say they) to be wished, that there were one Confession of Faith; one form of catechism, one directory for all the parts of God's public Worship: as Prayer, Preaching, administration of Sacraments, 
Pag. 2.  &c.  
The Arguments that they use, are first, from the Conjunction of spirit and presence, both of great and small; of Assemblies in the Court and other where; where there is oneness of worship: but by the contrary, there is division, where the worship is diverse.  
Secondly, unity of worship will extinguish those nicknames; as Puritans and schismatics, put upon professors.  
Thirdly, This will make the Ministers of both Nations, with face of face, labour strenuously, and cheerfully to build up the Body of Christ.  
Fourthly, and lastly, 
Pag. 3, 4.  This will break the back of the Recusants hope of bringing Rome into England, all which works strongly for peace, the sense whereof we cite, though not the very words: But if this unity of Worship be not (say the Commissioners) there is no unity in Polity or Church to be looked for: for as all the former combustions, and stormy tempests, formerly arose from that Popish service-book, borne in upon them, whereby all the three States were much endangered: so they profess in plain terms, that their Reformation so dearly bought, shall again be spoiled and defaced from England; and whatsoever peace shall be agreed upon, they do not conceive, 
Pag. 8.  how without Reformation it shall ever be firm and durable. for that Service government, and Officers, being none of Christ's; but the main evil, and the cause of all evil in the three Nations: that maxim observed by the Commissioners, we may fear will prove too true, the same causes will not fail to produce the same Effects: witness simeon and levies digging through the wall, that is, the present conspired Plots of Treason, like to blow up all, if they be not hindered, even when you and your Brethren are making up the breach: Now as we are tied by Oath to the preservation of this Peace, according to our Power; We can look for no Peace with God, nor blessing from God; if we give way to that, or suffer that, according to our power, that breaketh this peace. They say in the Preface of the Ceremonies, that without ceremontes it is impossible to keep Order, or quiet Discipline in the Church. So we reply, that man's Ceremonies in God's Worship, will spoil the peace and quietness, both of Discipline and Worship, witness the putting of the ark upon the Philistimes Cart, though it was a new one. Erasmus telleth us, 
Apoph, 66.  quòd mala non sunt tantùm abolenda, sed etiam quae speciem mali in se habent, things evil of themselves, are not only to be abolished, but those that have in them Appearance of evil. In all this, Noble Senators, We take not upon us to put uncouth glosses upon your Edicts, but under favour, we use the words without forcing, to overturn that which crosseth the Truth and Peace of Religion and State: as means conduce to the End, so impediments frustrate the end, if they be not removed. And now since (under favour) We have presumed to enlarge ourselves in this point of Peace, We beg leave of your Honours to speak a word, or two of the Improbabilities of Peace here among ourselves, without removal of that stumbling block, the service-book. People can worse be without the Ordinance, then without Liberties, Lives and Being. When Pompey the Great, was about to supply Rome with food, in a great ●amine, the Master of the Ship told him, when he went aboard (a great storm appearing) that he could not sail and live. Pompey replied, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. There is necessity of sailing, but not of Living: and in this case what shall they do? for with this Mock-ordinance, or Will-worship, of the service-book, they dare not join: There are such multitudes of people (saith Smectymnu●●) that distaste this book, that unless it be taken a course withal, there is no hope of any mutual agreement, between God's Ministers and their people. We will say no more of this: but let the sudden tumult raised by that makebate Service-Book in Scotland, be a seasonable Caveat to us and all other Nations, to strike with Authority, lest that which should be done with the Right hand, be done unhappily with the Left hand.  
Here might be place for another Motive, namely, from the reward, sed recte fecisse praemium, to do nobly is reward enough, God employeth not man, propter indigentiam, sed propter munificentiam, so much for any need of him, as for honouring of him, by that employment: up then, as the Lord biddeth you, your Honour shall be blazoned through the world, you shall be called the Saviours upon Mount Zion in setting Christ on his Throne, and the kingdom shall be the Lords.  

Answer of the Surplice.  
We had almost forgotten to say somewhat of one rag of the Ceremonies, namely, the Surplice, of all the Idolatrous Rites not the least, yea, worse (we dare aver) than that Plague sore Clout which was sent, as should appear, to infect Master Pym, and the rest of the House; for this rag is so infectious in God's worship, that many thousands of God's people dare not join with it, and that upon good grounds, as shall appear: for as it hath been argued against all the rabble of the Ceremonies, it is man's device, and hath been an idol in God's worship.  
Therefore in the worship of God, it must be an idol still. The Antecedent no man will deny, for it hath been the Master idol in worship amongst the Papists, sanctifying all other Idols, and without which, it is unlawful to officiate.  
The Consequent is as clear from induction of particulars as hath been instanced from groves and things of that nature, yea, from the brazen Serpent, though of God his Institution: now according to the rule of Art, either let the Defendant give an instance extra propositum, besides the thing in question; or acknowledge the truth of the Consequent without contradiction.  
This hath been a grand Instrument of much mischief against the Ministers and People of God, as we can show at large, depriving the people of their faithful Ministers, and the Minister and theirs of all means of livelihood. The unlawfulness of this Babylonish Garment will further appear, if we look to the original whence we have it.  
We must either have it from heathen Rome, which in her Idolatrous service did Apishly imitate Aaron his garments, 
Gallesius.  as it is instanced in the reign of Numa, 800 years after the Law; or we must have it from the Druids▪ the mad Heathen Priests amongst the Gauls and Britain's, or from the Antichristian Rome; as we have indeed, it being one of the Popish Ceremonies retained: or, lastly, from the Priestly attire of Aaron which Heathen and Popish Rome hath impiously followed, denying thereby the Lord Jesus to be come in the flesh, who with his graces was typi●●ed out by those godly and beautiful garments, which being shadows, are done away, and Christ the Body is come; for us then to imitate them in this foolish relic, 
Col. 2. 17.  or to devise a Priestly garment of our own head in God's worship, is to rob Christ of his honour exceedingly, and to make ourselves deeply guilty of will-worship: Had not God himself clothed those garments in the Law, with a particular and punctual command for matter and monner, they had been foolish and ridiculous things: they made the holy garments (saith Moses) as the Lord commanded: 
Exod. 39, 1 Sim●er.  which later words, as the Lord commanded, are repeated, as the learned observe nine several times in this Chapter, intimating that they did not swerve one jot from God's direction, 
Pelarg.  teaching all God's servants thereby, as the learned apply it (ut se contineant intra limites verbi Dei) that they contain themselves within the limits of Godsword, 
Simler.  & bring nothing into the service of God of their own invention: for the Apostle calls that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, will-worship: this being so, it appears what evil workers those Ministers are who with an high hand do display this Banner of the Man of sin against God's own face in the time of his worship, interposing betwixt God's presence, and the worship, 
Exod. 39 43.  and diverting of the blessing upon the worship, for Moses is said to bless the work of the worship, upon on this ground, because he saw it done, as ●ehovah had commanded. The Hebrews add, and that truly, that because of this the presence of God was in it.  
Wherefore we humbly entreat your Honours, 
Esay 20. 22  as ye would have God to be in his worship, and his blessing upon it, and upon you and us in a perfect hatred of that menstruous Cloth and garment spotted with the flesh, to cast it out, and all the rest, as carcases of abominable things: but withal, we entreat you, to set the Masters of the Wardrobe on packing with them.  
It is observed as a custom among the Papists, that they bury their Prelates in all their pontifical robes, of which a learned Divine tells us, he could give no reason, except they meant they should do service when they were dead, that had never done any being alive. If your Honours will lap up the Prelates in the Seare cloth of their own Surplices, and entomb them them in the Tabernacle of the service-book, imbalmed with the strange ointment of their own Ceremonies, 
Genes. 35. 2 Vers. 5. Jos. 2. 9  and bury them under the oak that is in oblivion, as Jacob did the Idols of his family, and as our neighbours & brethren have done with the like stuff, than the fear of you shall be upon all your enemies, and the child that is to come shall bless God for you.    

CHAP. XI.  
The Objections. 
Object.   
NOw, we come in the last place, to remove some Objections, which we shall show to be of no great weight, 
1. Object. Sect.  and therefore we use the fewer words:  
The first is from the Antiquity of the service-book, to which Doctor Hal● and others have received an answer by Smectymnuus; but say it had Antiquity without truth, it were no better than a custom of error, 
2 Object. Sect.  Et nullum tempus occurrit Deo, there is no prescription to the King of Kings.  
The second Objection: Many good men have used it, and liked it well; for answer, Testimonia humana non faciunt fidem, man's approbation is not current of itself, but as it butts upon the faithful witness, otherwise it is an inartificial argument, as Logicians call it; the Patriarchs used, and did many things that were not approvable; some good Kings of Judah, 
1 King. 14. 4 1. 22. 43. 2 King. 18. 4 to 9  as Amaziah and Jehosaphat, took not away the High places, were they any whit the better for that? yea, the suffering of them is set up as the King's fault; it were better to follow Hezekiah that took them away. Master Womm●cke allegeth for the service-book, that Rome is not demolished in the first day, and so we allege against it, that good men in mending times, did either see as far as their Horizon, or at least as they durst: So we have more light, and are set upon their shoulders, therefore it is both sin and shame for us not to see more, and do more than they did: Hezekiah did more than Josaphat, and Josiah more than they both.  
Thirdly, 
3. Object. Sect.  it is objected, that it hath many good things in it; that is answered already, the Alcoran and Talmud have many good things in them: yea, the Apocrypha books have many excellent truths in them, are they therefore to be presented in God's worship.  
The fourth objection is from a more convenient course of correcting of it, 
4. Object. Sect.  than of cashiering of it. For answer, what King or State did ever yet thrive in moiling and toiling themselves, to make clean the Pope's leprous stuff, to bring it into the worship of God; but all that ever prospered in that work, made utter extirpation. Pope's will be content to hear of reformation, and give order for it to their Cardinals, but they are joined to their Idols, as God speaks of Ephraim, 
Elos. 4. 17.  Let them alone.  
Secondly, this is not God's course in reforming of his house: as the rubbish of the Leprous house was to be cast out into an unclean place, as hath been said; so polluted pieces of Idolatrous service, 
Lev. 14. 43.  are not to be brought by any cleansing, into the House of God; God commandeth his people to throw down the Altars of the Canaanite: where under Altars are comprehended all other abominations; they were not to set a new trim upon any of them, but because they obeyed not the Lord, they smarted for it. Blessed be God, 
Judg. 2. 2.  who hath put it into your hearts, to strike at Altars, 〈◊〉, Pictures, Crosses, and all the Popish Idols; we are in good hope you will not leave a Popish relic in the Land, neither in Church or Street, and then we may be sure there shall no Canaanite dwell in our Land: this scraping and picking that Master Wommock speaks of, will be no better than paring of the nails, and shaving of the hair, which as the Great Turk said of his Army, will quickly grow again; yea, and grow again the faster too: good medicines in natural things may be extracted out of rank poisons, but so cannot pure worship out of things polluted, being man's inventions; therefore the Prophet Esay telleth us, 
Esa. 30. 22.  that nothing will serve, but the casting away of the polluted thing, not cleansing of it.  
The fifth and last objection, 
5. Object. Sect.  is from Acts of Parliament, which the Service-book-men make the staff of their confidence; and yet in truth, being well tried, it shall be found, that they abuse the state and consciences of men most grossly. Doctor Hall and others, strike much on that string, as Parliamentary Acts peremptorily establishment; yet they make but very harsh music. A man would think that Doctor Hall, being a learned Divine, would first have laid this worship of Liturgy in the balance of the Sanctuary, and tried the weight of it there, and if it had proved too light, (as surely it would) then to have counted it a piacle against God and man; to offer to make up the weight with human laws. It is not unworthy your remembrance, how one of the later brood of the Scotrish Prelates, alleging, or rather misalleging before our late sovereign King James, some Act of Parliament, for the establishing and maintenance of the Prelacy; the King asked a nobleman being by, being a great Legist and Officer of State, what he thought of those Acts? the nobleman replied, That it went never well with them, since their Church men laboured more to be versed in the Acts of Parliament, than in the Acts of the Apostles. But to the matter for all this cry, we are more than half confident, they shall have but little wool for the service-book from the Acts of State, when they are well looked into. We know not any colour of confirmation for this service-book, except that Statute prefixed to it, 
1 Eliz. 6. 2.  which how little it maketh for it, let the words of the Statute testify, of which we shall set down those that are most pertinent; for it is needless to write them all. In the fifth and sixth year of King Edward the sixth, an Act was made for the establishing of a book, called The book of commonprayer, the which was repealed in the first year of Queen Mary, which Statute of repeal was made void by this same Act the first year of Queen Elizabeth; and that the aforesaid book, with the alterations and additions therein added, shall stand and be; and all Ministers shall use the said book, authorized by Act of Parliament in the said fifth and sixth year of King Edward the sixth, and no other. This is the sum of the Statute, in relation to the Subject, namely, What service-book it is that the Statute establisheth; and for any thing we can see, there is not one passage or title for confirmation, or establishing any other service-book, but that of King Edward the sixth; divers Ministers in King James his time urged with subscription, answered the Prelates, True it was, that if they refused, they and theirs were like to be desolated; but if they yielded, they should make themselves transgressors of the laws of the kingdom, in subscribing to another book than that, established by Law: the Prelates in pressing this subscription, forced two Statutes, namely, the Statute alleged by the change of the book; 
13. Eliz. cap. 12.  and also another Statute requiring no subscription, but barely to the Articles of Religion, which only concern the Confession of true Christian faith, and the Doctrine of the Sacraments.  
Now, 
Sect.  to come to further answer; let us grant by way of Confession that there were an Act, or Acts for ratifying of the book, which in terminis we cannot see, (as Statutes use to be expressed) yet by the Law of charity and duty, we hold ourselves bound to believe, that a State professing the truth of Religion, would never enact so, for a service-book of man's device, as that it might be a snare to the people of God, having other ends; as a kind of uniformity, supply for want of ministry, and bringing Papists to the Church, but not to press it in the bulk beyond the sphere of any man's Conscience, witness a rubric in King Edward the sixth his book; but give it to speak as punctually for the book as they would have it, shall it be simply good? for that, it is only in the power of a divine Statute simply to make a thing good, all Divines, Humanists, and Lawyers, that have written on the Laws, 
August. de Civil. Dei lib. 9  concur in this maxim, Omnium legum inanis censura, nisidivinae legis imaginem gerant, the power of all Laws is void, except they bear the impression of the Law of God: the Orator gives a reason for it, ●ex divina omnium legum censura, 
Cic. lib. 3. de Repub.  the divine Law is the standard of all laws, yea, a thing evil in itself established by a Law, becometh worse, as the learned tell us, it becometh armata injust●tia an armed injustice, 
Lib. 4. last. Lucan. li. 1. May.  or with Laciantius to the same purpose, legitime injurias inferre, to do injury in form of Law, just with the Poet, jusque da●um sceleri— well Englished and licenced.  
Which truth also is cleared from divine Authority: the Psalmist complaineth of the injurious evil done upon God's Church and People, 
Psal. 94. 20.  aggravating it from this, (that is) it was framed by a decree; which place, the author of zyons' Plea, applieth very pertinently to the hierarchy, proving it to be the Master-sin, wherewith the Church and State are pestered, and for which especially, God hath a controversy with us, because it is decreed by a Law; and as a Law for the hierarchy proved of no force to keep it up, no more than the late laws of Scotland could uphold their Prelates: so grant that there were a Law for the Service-book, the thing being nought, what could it help it? Within these hundred years there was a Law in England, for the Pope's supremacy, say that were not repealed, stood it either with Reason, Religion or Loyalty to submit unto it? Yea, some fragments of laws are yet unrepealed in this land, that no judicious man will obey: neither have we alleged those evidences upon this suspicion, to encounter with any Statutes; but to stop the mouths of those men, who would make the Statute-Law a blind guide, under which their unlawful callings, and superstitious service, might march furiously against the word of truth.  
Now, 
Sect.  to come to an end, (for we are sorry we could be no briefer) we will only answer this Quaere, consisting of these two heads: First, whether we do approve of any set-prayer in a more private way: And secondly, whether we do approve of any set-liturgy in public; to both these we answer ingenuously as we think; and for the former, we do think that parties in their infancy or ignorance, may use forms of prayer, well and wholsomely set, for helps and props of their imbecility, yea, riper Christians may do well to read such profitable forms, the matter whereof may by setting of their affections on edge, prepare and fit them as matter of Meditation, the better for Prayer; but for those parties so to continue without progress to conceived prayer; were as if children should still be poring upon spelling, and never learn to read; or, as if children or weak should still go by hold, or upon crutches, and never go right out. We may say of set-prayer used for infirmity, as Divines say of the legal ceremonies, in the interim, that they were tolerable, not necessary; and so whatsoever is, or may be said in the behalf of it, is not so much (as we conceive) for the commendation of it, as for the toleration of it for a time; and for giving satisfaction to scrupulous consciences, for the warrantable use of it in case of necessity.  
To the second head; 
Sect.  for a set form of Liturgia in public we answer, that with all the Reformed Churches we do allow a sound form of set-liturgy, as an exampler, or precedent of our performance of holy ordinance, but so, that none should tie himself, or be tied to those Prayers, Exhortations, and other things, in the liturgy, much less should it be violently thrust upon any Minister or people; which proves in very deed a limiting of the spirit, especially, in a Minister able to pray in and by the holy Ghost, yea, it is a very transplantation of the Essence or Nature of Prayer, wherein the words are to follow the affections, and not the affections the words, as it doth in the best set forms, but for our liturgy, what can be said for forms, or hath been said, that cannot be said for the Popish liturgy; but the clothing it in another tongue; yet this is pressed under great penalty, upon all the Ministers; 
Canon 38.  who, if they had the tongues of Angels, they should not pray, till every rag and remnant of that be said. To shut up the business, if this liturgy, idque caput mali, being the head piece of our evil were put away, we should have no more ado about such a liturgy; then the Masters of the Synagogue had, when after the reading of the law and the Prophets, 
Acts 13. 15  they desired Paul to preach, where without question, as the learned observe, 
Calvin.  Prayer was not wanting.  
FINIS.