Cultus Evangelicus: Or, a brief DISCOURSE Concerning the SPIRITUALITY AND SIMPLICITY OF New-Testament WORSHIP.  Whit. op. t. 1. l. 9 cont. Dur. de Sophism. p. 226. 
Itaque nunc ut vides non tantum Judaicae ceremoniae, quas ipse Deus praescripsit, sed alias etiam universas, quas homo quisquam tradidit, & docuit, guales vestrae omnes sunt, apertissimè prohibentur.  
LONDON, Printed for Eliz. Calvert at the Sign of the black spread Eagle in Ducklane, 1667.   

Cultus Evangelicus: OR, NEW TESTAMENT WORSHIP.  JOH. 4. 23, 24. But the hour cometh and now is, when the true Worshippers shall Worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a spirit, and they that worship him, must worship him in spirit and in truth. 
IN the former. part of this Chapter we have the famous dialogue that passed betwixt the Lord Jesus, and the Woman of Samaria, the occasion whereof was this. Our blessed Saviour did with unwearied care and industry lay out himself for the gaining and winning of souls, and the bringing of them to the obedience of his Father. He sought not so much how to make himself great, as how to make others good. He made it his business to rescue the poor sapsed and degenerated sons of men out of the paws of Satan, whom he saw hurrying them away towards destruction: and reduce them into a state of peace and safety. And though he met with great opposition herein (the dragon and his angels, 
Rev. 12. 7.  with united force, and inflamed rage banding against him) yet, as was foretold, 
Isa. 53. 10, 11.  the pleasure of the Lord did prosper in his hand; and he saw of the travel of his soul; 
Mat. 4. 25.  the people following him in great multitudes from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan, admiring his wisdom, and speaking well of his name. Which the envious Pharisees (that viperous brood, 
Mat. 3. 7.  impatient of whatever tended to the Eclipsing of their own authority, and esteem) taking notice of, laid their heads together against him: and without having any respect to the divine Majesty that shone in his countenance, the innocency of his person, holiness of his life, or eminency of his works, consulted how they might destroy him. Such was their prodigious unthankfulness, and unworthiness, that the more love he manifested to them, the more hatred they showed to him. The more he appeared for them, the more they appeared against him. The more he laboured to save them, the more they laboured to slay him; thereby giving him occasion to complain of them, as David once did of his enemies, they rewarded me evil for good. 
Psal. 35. 12.  And he being aware of their bloody design, departs from amongst them; and being on his way, he comes to Sychar a City of Samaria (it is the same with that Shechem, and Sichem so often mentioned in the Old Testament, where Joshuah, 
Josh. 24. 1.  and Eleazar the Highpriest held the first Council for the abolishing of strange Worship) and so he leaves the proud, self-admiring Pharisees that dealt so unworthily with him, and goes and òpens the treasures of grace and love to the despised Samaritans: thereby verifying that sacred Oracle, 
Mat. 11. 25  thou hast hid these things from the wise and prudent, and hast revealed them unto babes.  
Now at this Sychar, to which our Saviour came, there was a Well called jacob's Well. For, we read in the history of the Patriarches, that when Jacob came to Shalem a City of Shechem, 
Gen. 33. 18.  he bought a parcel of Land, of the Children of Hamor and there erected an Altar: and then (in all probability) made this well, which continued till our Saviour's time, being called by the name of jacob's Well. 
Consentaneum vero cum eo loci habitarit etiam plures puteos fodisse, In loc.  Contzen the Jesuit thinks that when Jacob was at this place, he did not only make this, but many Wells. Whether this be true or no, doth not appear, but this is evident, that if when he was at this place, he made many Wells, either this only of them all remained till our Saviour's time, or else was in a way of peculiar eminency, called jacob's Well.  
It was about the sixth hour, that is, about Noon, when our Saviour came to this Well. He was weary with his tedious Journey, which had lasted him, as may be computed, two or three days, and here he sits down to rest him and refresh him. And the Disciples being gone into the City for provision, he continues there alone. Presently there comes a Woman of Samaria to draw Water: and he being willing to make use of all occasions of doing good, enters into discourse with her; which continued so long, till she perceived there was more than ordinary worth in him; till she saw he was a Prophet. And having such an opportunity, she presently starts that great question so much controverted betwixt the Jews and Samaritans about the place of Worship. Whether she did it out of Womanish loquacity, or to pass away the time, or to satisfy conscience, appears not, but this is evident, that she did it.  
Now the Question itself was this; Whether Garizim where the Samaritans Sacrificed, or Jerusalem where the Jews Sacrificed, were the true place of Worship? On the one hand, 
Joseph Antiq. Judaic. l. 11. c. 8. Graecol. p. 382.  the Samaritans held, that Garizim was it; on the other hand, the Jews held, that Jerusalem was it. The occasion of this difference (as divers authors show) happened thus. The Samaritans were the offspring of those Nations, 
Epiphan. t. t. l. 1. haeres. 14. p. 30. Ed. Paris.  whom Salmanazar King of Assyria, placed in the Cities of Samaria, after he had carried the ten Tribes captive; and at their coming thither, being Pagans, they worshipped not the God of Israel, 
Cunaeus de Rep. Hebr. l. 2. c. 16. p. (mihi) 208. 2 Kings 17. 25.  but the gods of the Nations from whence they came. Hereupon, the Lord provoked with their Idolatry, sends Lions amongst them, which molested and slew them. And they apprehending it to be, because they worshipped not the God of the land, they sent to the King of Assyria, and informed him how things stood. Upon that, he sends them one of the captive Priests, who came and taught them how they should fear the Lord; and so, to make sure work, they worshipped both the God of Israel, and their own God too. And thus it continued t●ll towards the end of the Persian Monarchy; at which time Manasses brother to Jaddus the High priest of those Jews that were returned from Babylon, did contrary to the Law of Moses, 
Deut. 7. 3.  which forbade contracting of Matrimony with the foreign Nations, Marry Nicazo daughter to Sanballat the Horonite, than governor of Samaria; for which fact Jaddus his brother and the other Jews, were exceedingly incensed against him, and expelled him from Jerusalem. Upon this, he betakes himself to Sanballat his Father-in-law, who courteously entertains him; and not only so, but upon Alexander's the Great; overcoming the Persians, he obtains leave of him to build a Temple at Garizim, and there he places this Manasses his Son-in-law, to perform the Office of Highpriest. Now this was very injurious to the Jews and begat great confusion. For, if any had eaten unlawful meats, trangressed the Sabbath, married strange Wives, or the like, and were censured and ejected as unclean by the Jews, they could presently run to Samaria, and there be received. And this produced a woeful, and irreconcilable schism betwixt those two people, insomuch that they lived in perpetual discord. The hatred betwixt them was so great, that they held it unlawful to eat or drink with one another. 
Vid. Selden de jure Nat. l. 2 c. 5. p. 177. Ed. Nou. Joh. 4. 9  Hence that saying of this Woman to our Saviour, How is it that thou being a Jew, askest drink of me, which am a Woman of Samaria? Nay such was the hatred of the Jews to the Samaritans, that though they granted leave to all Nations in the World, to become Proselytes to their religion, yet would they not grant it to them. Witness that solemn form of excommunication, termed excommunicatio in secreto nominis tetragrammati, said to be uttered against them by Ezra, and Nehemiah. They assembled the whole Congregation (saith my Author) into the Temple of the Lord, and brought 300 Priests, 
Drusius de trib. sectis l. 3. c. 11. p. 135.  300 Trumpets, and 300 books of the Law, with as many boys. And when they sounded their Trumpets, and the Levites sang, they cursed the Samaritans by all the sorts of excommunication, in the mystery of the name Jehovah, and in the Decalogue, and with the curse both of the inferior and superior house of judgement, that no Israelite should eat the bread of a Samaritan (whence they say, he who eateth bread of a Samaritan, is as he who eateth Swine's flesh) and let no Samaritan be a proselyte in Israel, neither let them have any part in the resurrection of the dead.  
And as the Jews did thus prosecute their cause against the Samaritans with much heat and confidence, so likewise did the Samaritans theirs, against them. Though they had the worse of it, yet were they no less peremptory, and steadfast in their way than the former, being ready upon all occasions to maintain their opinion and dispute for it. Witness the carriage of the Woman in this place: she does not barely propound the question to our Saviour, and then wait to hear how he would determine it, but stands up and reasons with him about it. Our Fathers (saith she) worshipped in this Mountain, and ye say that in Jerusalem is the place where men ought to Worship. Now our Saviour in answer to this great question, and for the composing of this long difference of no less than 400 years' continuance, tells her, that the time was approaching wherein the Worship of God should be confined neither to Garizim nor Jerusalem; yet by the way lets her know, there was a great deal of difference betwixt the Worship of the Samaritans and the Jews: Ye Worship (saith he) ye know not what, we know what we Worship. There was no comparison betwixt the Worship of the Samaritans and the Jews. The Jews might miss it in the manner of their Worship, but the Samaritans did not only miss it in that, but likewise in the object of it, for they worshipped they knew not what. But in opposition both to the Worship of the Samaritans and the Jews, he tells her, that the hour cometh and now is, when the true Worshippers shall Worship the Father in spirit and in truth, etc. Which words imply as much as if he had said; the question which thou now propoundest to me, and hath been disputed so long, with so much heat amongst you, is now of small moment; for God is about not only to alter the place but the manner of his Worship.  
As he will not have his Worship limited either to Garizim or Jerusalem, so neither will he have it limited to the mode either of the one place or the other, but will be worshipped after another manner: and the manner wherein he will be Worshipped is spiritual and simple; they that Worship him, must Worship him in spirit and in truth.  
And thus I have, with what brevity I could conveniently, led you down to the words of the Text, and given you an account of the author, and occasion of them. To make any Analysis or division of them is needless, and▪ therefore without any further stay, I shall draw from them this point; 
Doct.  That it is the duty of the sons of men in these days of the Gospel to Worship God in spirit and in truth. Though all Christians, nay all Nations agree that there is a God, and that he is to be Worshipped, yet they do not agree about the manner of it. Some will have him to be Worshipped one way, and some another, according as their light and principles lead them. Some will have him to be Worshipped immediately, others mediately or remotely. Some, with slaying of beasts, and bloody sacrifices; others, in a spiritual and simple manner, without any such ado. Some, in the use of external rites and shadows; others without them. Now our Saviour, who came from his Father's bosom, and most perfectly understood his will, undertakes the determining of this controversy, and shows after what manner he would have men to Worship him, They that Worship (saith he) must Worship him in spirit and in truth.  
The point lies so visibly in the Text, that I need not send you to other places of Scripture, to show you the truth of it, and therefore, I shall not spend time in that. The Method I shall observe in prosecuting it, is this. 1. I shall show what is meant by Worship. 2. What, by spirit. 3. What, by truth. 4. The reasons of both branches, that is to say, wherefore, we must worship God in spirit, and wherefore, in truth. 5. I shall lay down one or two cautions. And 6. come to the Uses; all which I shall dispatch with plainness and brevity.  
1. I shall show what is meant by Worship. The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est more catellorum ad pedes alicujus tanquam domini totum se prosternere subjectionis gratiâ. Vol. 2. de Secund. precept. p. 567. Gen. 17. 3. Ruth. 2. ●●. Simplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 osculari significat, amo●is aut hono is causâ. Exerc. in Gen. 33. 3. Job. 31. 27, 28.  concerning the extraction, and derivation whereof the Etymologists are not agreed. Zanchy thinks its derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a Dog, and that it is a Metaphor taken from spaniels, that use in subjection to their masters, to couch upon the ground before them. And that which renders it somewhat more probable, is, that the Hebrew Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signify to worship, do also signify to fall down, or lie prostrate; as also that the Jews both in their civil and religious worship used to do so. However, others are against this derivation, and assign another. Rivet thinks it is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to kiss; and that which renders this more probable, is that kissing hath been a very ancient symbol of adoration. Witness that of Job, If my mouth (saith he) hath kissed my hand, this were an iniquity to be punished by the judge, for I should have denied the God that is above. A bare kissing the hand he cannot mean, for that we may reckon amongst those actions that are indifferent, neither good nor bad; but he means such a kissing of the hand, as was a ceremony belonging to idolatrous worship. 
Solent cultores solis & luna hâc ceremoniâ etc. in loc.  The Heathenish Nations (as Estius observes) Worshipped the Sun and Moon; and when they saw either of them clearly shining forth, they stretched out their hands towards them, and then laid them upon their mouths and kissed them: thereby signifying that if they could have got to them, they would have kissed them, as they did their hands. Their manner was, that if they could have access to their idols, they kissed them; if not, they kissed their hands in token of worshipful reverence towards them. So that Job, by these words intimates thus much: that, if he had done as his Heathenish Neighbours did; if he had relinquished the true God, and played the Idolater, as they did, than he had deserved punishment indeed. And in other places of Scripture we find Worshipping set forth by the same phrase. God tells the Prophet Elijah, who thought himself alone, 
1 Kings 19 18.  the only true worshipper, that he had seven thousand that had not bowed unto, nor kissed Baal. 
Host 13 2.  And the Prophet Hosea, complaining of the wickedness of the Israelites, amongst other things that he charges them with, this is one, that they said Let the men that sacrifice kiss the Calves. Whereby it appears, that this heathenish Ceremony did not keep itself among the barbarous Nations, where it was hatched, but crept amongst the Israelites with whom it sound too much entertainment. And the same Rivet, thinks David alludes to this custom, 
Non persuadet vir doctus, etc. Exercit. in Gen. 41. 40.  when he saith, 
He means Drusius who thought otherwise. Psal. 2. 12.  Kiss the Son lest he be angry. Notwithstanding this, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used to denote worship, is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is more than I dare affirm. In the derivations of words, though sometimes the descent be obvious, and afford light, yet many times it is very obscure and uncertain; and in such cases we must be cautious, what stress we lay on them. Whether this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I leave to every one to judge: there be learned men on both sides.  
Let us now from the Name, pass to the thing denoted by it. The worship set forth by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is twofold: it is either civil or religious. Civil worship is reverend behaviour towards men, whereby we testify our respect to them, proportionably to the eminency we behold in them. Though I call it civil, yet I do not so speak, 
Honour omnis qui à religione imperatur, aut religione suadente exhibetur alicui, dictur, aliquando religiosus. Amesius de Consc. l. 4. c. 1. p. 161.  as if I thought it not at all religious, (for (as a judicious author well observes) it is commanded by God who is the author of religion, and it hath some analogy with the worship which is more properly religious) but for that the object (from which acts do usually receive their names) is civil. But to go on; the respect testified by this kind of worship, is commonly expressed in the incurvation or bowing of the body. So Abraham, upon his meeting the three Angels, bowed himself towards the ground. And upon his treating with the children of Heth, about a burial place for his wife he bows himself to them. 
Gen. 18. 2▪ 23. 7.  The word used in both places by the Septuagint is the same with this in the Text. What we use to say of grace in reference to Nature, that it does not destroy but rectify it, the like we may say of it in reference to civility: it does not destroy it in men, but rectify and regulate it; teaching them to whom to show it, in what manner, and in what degree. It is so far from being an enemy to civility, that it greatly promotes it; it subdues the Nabalism and churlishness of men's natures, takes away the gall and bitterness of them, and makes them kind and pleasing. Turn over the histories of all Nations and ages, and you shall not meet with any persons, of more condiscending, obliging, sweet deportment, than such as have been most eminent for grace and holiness. Witness Abraham in this place; he was a great Lord, and a mighty Prince, and yet how submissively and courteously doth he carry himself to these children of Heth, who were his inferiors in many respects? This being so, what shall we think of a generation of men amongst us, that having renounced, and as it were, protested against the common tokens of civility, carry themselves before Magistrates and others to whom they owe obeisance, like a company of barbarians that never knew what civility meant, making a conscience of putting off the hat, calling a man master, and the like? But no marvel; for if it be religion that teaches men manners, as certainly it is, we may not wonder that having laid aside religion, they have also laid aside their manners. This is civil worship; but it is not this kind of worship the Text speaks of, and therefore I shall say no more of that.  
Religious worship is devout behaviour towards God, whereby we acknowledge his Sovereignty over us, and the dueness of our obedience to him, appearing before him, and waiting upon him, in the way he hath appointed in his Word. This David speaks of when he saith, O come let us worship and bow down, let us kneel before the Lord our Maker. 
Psal. 95. 6.  And this our Saviour speaks of when he saith, they that worship him, must worship him in spirit and in truth. Now this worship belongs not to either Angels or Saints, their images, relics, or any such thing, but to the Lord only, whose it is, and from whom we may not alienate it. Hence that of our Saviour in another place, 
Mat. 4. 10.  thou shalt 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orat. 3. Cont. Arian▪ Index expurg. Sandoval. in Athanas. Class. 2. Cultus qui Deo debetur, eam debet habere rationem ut non modò gradu sed specie etiam, ab omni alio cultu diversus sit. Camero in Heb. 1. 6. p. 381.  worship the Lord thy God, and him only shalt thou serve. He speaks not of a civil worship, or reverence, for therewith we both may and aught to serve others, but of a religious worship or reverence, which God hath reserved as a prerogative peculiar to himself. Agreeable hereunto is that of Athanasius, God alone is to be worshipped. Which words are so point-blank against the proceedings of the Papists, that their inquisition at Madrid lighting on them in one of his Index's, expunged and put them out. Religious worship is of a far other nature than civil is; it differs from it, not only gradually, as the reverence we give to the King differs from that we give to one of his judges, or Ministers of state, but specifically or in kind. As all acts are to be suited to, so they are to be denominated from their objects, and to bear appellations and titles agreeable to them. Now the objects of these two sorts of worship differ as much as may be. 
Tantum distat veneratio sacra & civilis à religiosâ non gradu tantummodò sed & speci●, imò plusquam specie. Mede de venerat. Sacra. cap. 1. p. 43. Vid. etiam Cham. Ep. Jes. p. 32. ad Co●on.  The object of the one, is the Creature, the object of the other, is the Creator. The object of the one, is humane and finite, the object of the other, is divine and infinite. And the worship we give them must be answerable. When we worship the creature, we must do it, with apprehensions and affections becoming the creature; and when we worship the Creator, we must do it with apprehensions, and affections becoming the Creator. When we appear before men and do reverence to them, we must do it with apprehensions of eminency, but such as is created, imperfect, and finite; but when we appear before God, and do reverence to him, we must do it with apprehensions of eminency, and that, such as is uncreated, perfect, & infinite. There are two dangerous rocks, we are apt to dash ourselves upon; the one is, the ascribing to the creature the perfections of God, by conceiving of him & carrying ourselves towards him as God; and the other is, the ascribing to God the imperfections of the creature, conceiving of him and carrying ourselves towards him as a creature. Now to give to the creature the Prerogative of God, and to charge upon God the defects of the creature, are equally absurd and dangerous. It must therefore be our care that our worship be suitable to the object to which it is tendered. That is fit for the Creator that is not fit for the creature; and that is fit for the creature, that is not fit for the Creator. In our worshipping the creature we must take heed of going too far; and in our worshipping the Creator, we must take heed of falling short. As God would not have us give to him the honour he hath allowed the creature, so neither will he have us to give the creature that honour he hath reserved for himself; but we must give unto Caesar, the things that are Caesar's, 
Matth. 22. 21.  and unto God the things that are Gods. If we neglect to worship man, we offer violence to the commandments of the second table; if God, than we offer violence to the commandments of the first. To worship God and not man is to overthrow that beautiful and comely order he hath established in the world; and to worship man and not God is to deny him that natural right that belongs to him, and prefer his own creature before him, which must needs be a sin of a very heinous nature. We must see therefore, that we worship both man and God: man with the worshhip belonging to him, and God with the worship belonging to him; which what it is more particularly, is the next thing I am to speak of.  
2. I am to show what is meant by worshipping God in spirit. For the better understanding whereof, let us first inquire what is meant by the simple term, spirit. For, if it be a true rule, that the way to find out the meaning of a complex term is first to take it asunder, and seek out the meaning of the simple terms included in it, than the way to find out the meaning of the worshipping God in spirit, is first to take the clause asunder, and seek out the meaning of the simple term, spirit. We cannot tell what is meant by worshipping God in spirit, till we have first found out what is meant by spirit, and when we know that, we may easily know the other. Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word of various significations, too many here to be reckoned up. It is a word that the holy Ghost hath made use of to express the highest and eminentest beings in the world. There is not any intelligent being whatsoever, but it is applied to it. 
John 4. 24.  Sometimes it's spoken of God, considered both essentially and personally. 
Rom. 8. 11.  Sometimes of angels both good and bad. 
Heb. 1. 14.  Sometimes of the soul of man, 
1 Kings 22. 21.  and that not only vital but rational, 
Luke 8. 55.  as it comprehends the understanding, 
Eccl. 12 7.  conscience, heart, will, affections, and all the powers thereof. And in this last sense, that is, as it is put for the reasonable soul, it uses to be taken when it is mentioned with the service and duty that we owe to God. Though the sacred Penmen put it for several things, yet when they join it with our duty to God, they mean by it the reasonable soul, which as it is the interior, so it is the superior, nobler, and better part of man, whereby only he is capable of knowing God, understanding his will, and doing him service. Witness these passages; God is my witness whom I serve with my spirit. And, 
Rom. 1. 9  I will pray with the spirit. 
1 Cor. 14. 15.  And, 
Eph. 6. 18.  praying always, with all prayer, and supplication in the spirit. And so our Saviour uses the word in this place, by spirit he means the reasonable soul, or inner man, as it stands in opposition to the body or outward man. The meaning then, of worshipping God in spirit is this; that we must not worship him only with the body, or outward man, as heathens and hypocrites use to do, but with the soul or inner man, which is that which he in all holy addresses mainly looks after. This I might have been larger on, but I shall have occasion to say somewhat of it under the next particular.  
3. I am to show you the meaning of worshipping God in truth. And of this passage I may say as Maldonate did of another; 
Nescio an facilior fuisset locus si nemo eum exposuisset in Luc. 11. 11.  perhaps it had been easier, had not men obscured it by their expositions. Having perused several writers upon it, I find them very different in their apprehensions concerning it. Such of their opinions as are most remarkable, I shall give you an account of, and then recommend to you that which I take to be the true and genuine sense of it.  
1. Some think that by spirit in this place, we are to understand the third person in the Trinity, and by truth the second; and that to worship God in spirit, and in truth, is to worship the Father in the Son, and the Son in the Holy Ghost, which is to worship the whole Trinity. This way goes Athanasius; but as Tolet the Jesuit saith truly, 
Epist. ad Serapion.  it is difficult to accommodate this to the context. Had this been our Saviour's meaning, he should rather have said, 
Difficile est haec accommodare huic contextui. in Loc.  they that worship him, must worship him in truth and in spirit, than as it is here in spirit and in truth. But the mistake is evident, and therefore I need to say no more of it.  
2. Others think, to worship God in spirit and in truth are one and the same thing; that to worship him in spirit, is to worship him in truth; and to worship him in truth, is to worship in spirit; and so they will have the one to be an exposition of the other. And they say to worship him in spirit, and in truth, is not to worship him under a visible representation or similitude, as if he were a material substance or body. For, the Samaritans worshipped him under the image of a dove, and circumcised their children in the name thereof. And so they will have our Saviour's words to imply as much as if he had answered the woman thus. Thou enquirest of me concerning the true place of worship, whether it be mount Garizim or Jerusalem, which is a thing now not very material, for as much as the time is at hand, that the worship of God shall be confined to neither of them. But there is a greater difference betwixt us then that of place, which thou takest no notice of, and that is about the object of worship; ye worship ye know not what, we know what we worship. q. d. ye worship the true God as we do, but ye worship him under a visible similitude, whereby it appears ye know him not; but the hour cometh and now is, that the true worshippers shall worship the Father in spirit and in truth, etc. That is, they shall not worship him under any visible shape as you do, but shall conceive of him as he is, namely a spirit. This was the opinion of our learned country man Mr. Mede. 
Diatrib. in loc.  But notwithstanding the respect I bear to the author, and his excellent works, I conceive this is none of our Saviour's meaning. For 1. how will it be proved that the Samaritans worshipped God under the similitude of a dove? L'empereur a great master in critical learning, 
Not. ad Benjam. Judelensem. p. 170.  denies it. And Cunaeus doth not only acquit them from this pretended idolatry of the Dove, 
De Repub.  but from all Idolatry whatsoever. 
Heb. l. 2. c. 16. p. 273.  He grants that they did formerly live in idolatry, but withal saith that they wholly renounced it, and that before the time of Sanballat, following the religion prescribed by Moses. 2. Grant they did worship God as is alleged under the shape of a Dove, yet the antithesis or opposition in the words will not admit this to be the sense of them. For, our Saviour doth not set the worshipping of God in spirit and in truth only in opposition to the worship of the Samaritans, but also of the Jews, who conceived of God as a spirit, and so worshipped him. Had he insisted only on the worship of the Samaritans, and set worshipping God in spirit and in truth, only in opposition to their worship, than this sense had carried more probability along with it; but it is evident that this worshipping God in spirit and in truth stands in opposition as well to the Jewish as the Samaritan worship, and therefore this cannot be the meaning of them.  
3. Others think by worshipping God in spirit, 
Voi quid sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totidem sciunt quot sunt qui quíd, sit spiritualiterorare, non ore tenus tantum, intelligunt. Exercit in loc.  we are to understand the worshipping of him not only with the outward, but the inner man, and by worshipping him in truth, the worshipping him in righteousness; telling us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. truth, and righteousness, are used promiscuously. Those (say they) worship in righteousness, that worship in truth, and those worship in truth, that worship in righteousness. Thus Heinsius. But this seems not to be the sense; For, though it be very true, that to worship God in spirit, is to worship him with the inner man, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are put sometimes the one for the other; yet this sense agrees not with the adversative, which we are to have great respect to, as yielding much light to the finding out the meaning of the words. Our Saviour tells the woman, ye worship ye know not what, we know what we worship,— but (saith he) the hour cometh and now is, when the true worshippers shall worship the Father in spirit and in truth. By which adversative it appears, 
Haec verba manifestè significant dominum loqui de adoratione nouâ, quâe antea non erat & quae initium haberet a Christo. t 3. de missâ. l. 1. c. 11.  that the worshipping God in spirit and in truth is a worshipping of him in such a way, as is different both from that of the Samaritans and the Jews. And so far Bellarmine is in the right when he saith, these words manifestly signify, that our Saviour spoke of a new way of worship, which was not before, and which would have its beginning from him.  
But according to this opinion, the worshipping God in spirit and in truth, is not different from all former worship; in particular, not from that of the Jews, for though many of them were hypocritical and profane, yet were there some amongst them that worshipped God with the inner man, and in righteousness. To go no further, 
Luke 1. 6:  we read of Zachary and Elizabeth, who were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. It is not against the abuse of a lawful worship that our Saviour speaks, but against the worship itself according to its institution, which he would have laid aside, and another kind of worship of his own appointment, substituted in the room of it.  
4. Others think that worshipping God in spirit is here set in opposition to the carnal, external worship of the Jews; and worshipping him in truth to the fictitious, false worship of the Samaritans. And so they will have the words of our Saviour to amount to thus much: both Jews and Samaritans worship the Father, the one at one place, and the other at another; The one in a carnal way, the other in a false way: but the time is at hand, that both the one and the other shall worship him after another manner. The Jews laying aside their carnal worship, 
Illud in spiritu excludit cultum Dei tantummodo corporalem etc. in loc.  shall worship him in spirit, and the Samaritans, laying aside their false worship, shall worship him in truth. And this sense Pererius, with other Jesuits, gives of the words. But, not to repeat what I have already alleged, which shows this cannot be the meaning, I see no reason, wherefore spirit should be restrained to the carnal external worship of the Jews, and truth to the fictitious, false worship of the Samaritans. For, there was want of spirit, not only in the worship of the Jews, but also of the Samaritans; and there was want of truth, not only in the worship of the Samaritans, but also of the Jews. I understand not therefore how this limitation may be justified.  
5. Others think to worship God in spirit, is to worship him with the inner man; and to worship him in truth, is to worship him without the use of such ceremonies as were types of things to come; Not without the use of all ceremonies, but only such as were shadows of things to come. They say, the Jews and Samaritans before the coming of Christ, worshipped God with bloody Sacrifices, and with many rites and ordinances depending thereon; which prefigured some thing to come, but Christ being come that was prefigured by them, he lets the woman know that this kind of worship should cease, and that God would be worshipped after another manner, sc. in spirit and in truth. As if he had said, God will not now be worshipped in the types of things expected, but according to the verity of what is already exhibited. After this manner speak Maldonate and others. But I understand not wherefore we should restrain the words only to the exclusion of such ceremonies as are figures of things to come. 
Spiritus corporeo oppon tur loco, veritas figuris, etc. in loc.  They are a plain assertion of the spirituality and simplicity of Gospel worship, which will consist no better with other ceremonies, than such as are shadows of things to come. Should we worship God in the use of as many ceremonies as the Jews did, though they were not figures of things to come, but of things past or present, yet our worship would be no more in spirit and in truth than theirs. Besides, it is to be observed, that Christ at his coming, did not only abrogate such ceremonies as were typical, and shadowed forth things to come, but such as by their signification taught moral duties. I could instance in several ceremonies, that were no more typical than the ceremonies in these times contended for, be: and yet Christ at his coming abolished them, and caused them to be laid aside, removing every thing that might hinder the simplicity of that administration he intended to put his Church under. And therefore there is no more warrant for the institution, observation, or imposition of other ceremonies, than for those which are typical, unless they are such as Christ himself hath appointed. But hereby we see what hard shift superstitious men will make, before they will yield to the abolishing of those burdensome and sinful innovations they have introduced into the worship of God, to the woeful depraveing thereof, and hindering us of that blessing that otherwise we might expect upon it. Yet, notwithstanding all their heat, and tenaciousness, they will grant us this, that from these words of our Saviour, we may infer the abrogation of the Jewish ceremonies, and that concession is sufficient for our purpose. Let those that would have new ones, produce their warrant for them. Let them show but as good authority for the institution and observation of them, as we can do for the abolition and abrogation of these, and we will join with them. Without question had it been the mind of Christ that his Church under the Gospel, should have worshipped him in the use of ceremonies, 
In Evangelicâ lege nulla sacramentalia (id est ceremoniae sacramentorum) sunt instituta à Christo Domino, etc. in 12 q. 108. a. 2.  he would either have kept up the old ones, or else when he abolished them, he would have instituted new; but herein (setting out what I shall hereafter except) he is altogether silent. And with this agrees that of Medina; In the evangelical law (saith he) there were no sacramentals (that is, ceremonies belonging to sacraments) instituted of our Lord Christ because of the dignity and excellency of our sacraments, which are so precious, that although they were presented to us naked without the props of ceremonies, they would yet be worthy of all veneration. Now he being faithful in his house, and ready to prescribe every thing that might tend to the orderly government and welfare thereof, and yet being silent herein, may satisfy us, it was his pleasure, that such kind of worship should cease.  
6. Others think to worship God in spirit, is to worship him with the inner man; and to worship him in truth, is to worship him not only without the use of such ceremonies as typify things to come, but all other ceremonies whatsoever (saving those of divine appointment) whether they typify things to come, or things past, or present. And so they will have the words of our Saviour to the woman, to imply as much as if he had said thus. You that are Samaritans, worship the Father at Garizim, and the Jews at Jerusalem, and both of you (besides your Temples wherein you celebrate your sacred mysteries) have many types and figures, many shadows and ceremonies; but know, that now the time of this kind of worship is expired: God will have his Church under a new administration, and will be worshipped after another manner; He hath for many hundred years been worshipped by you at Garizim, and by the Jews at Jerusalem, and by both of you, in the use of many rites and ceremonies, but the hour cometh and now is when the true worshippers shall worship the Father in spirit and in truth, etc. And this sense, as it agrees best with the context, so it is that which the most learned, judicious and orthodox writers both ancient and modern give of the words. Eusebius hath a very remarkable passage. Disputing against the Jews, and mentioning many eminent persons of the old Testament that worshipped God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as Melchisedeck, Noah, Enoch, Abram, Joseph, Job, and Moses himself in his younger years, he saith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Demonst. Evang. l. 1. c. 6. p 19  it is manifest that those blessed men and friends of God did not worship in any certain determinate place, neither by symbols and types, but as our Saviour and Lord hath said, in spirit and in truth. The substance of what he saith is this; that in the days of the Old-testament, there were several choice persons, famous in their generations, that worshipped God without the use of symbols and types, and that at the coming of Christ, that kind of worship spread throughout all nations, according as the Prophets had foretold. His words are not to be restrained only to such symbols and types as prefigure things to come (though I believe he aims at such too, because he writes against the Jews, most of whose symbols and types were of that nature) but to be extended to such symbols and types as signify things either past or present. For the better conceiving whereof, you are to note that these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are ordinarily put, not only for figures of things to come, but for the signa, indicia, similitudines, imagines, figurae, or exempla of things whether past or present. Briefly, his design is to hold forth to the Jews that the worship of those eminent persons before the Law, was plain and simple, and that the Law (whereby another kind of worship was established) is abrogated, and that it being abrogated, it ought to be so now. Hereupon he labours to persuade them to lay aside their ceremonies, 
Ita exponunt has particulas, etc. t. 3. de Miss. l. 1. c. 11.  bring back the Worship of God to its ancient spirituality and simplicity, and to serve him in that way which their renowned ancestors had formerly done, with happy success.  
And that spirit is set in opposition to what is carnal or outward: 
Omnium hic opinionum probalissima est, quae communis est, maximè Originis, etc. in loc. Vel hoc uno verbo omnis Ceremoniarum usus sublatus est, in loc. Voluit Deus unâ lege abominari, & abjici voluit quicquid istis populis placuisset. In Levit. 18. 3, 4. Et cum vellet suas significationes in vestibus. etc. Epist. Calvin. 49 p. 106.  and truth to what is ceremonial or figurative, is the opinion of divers others of the Ancients, as the Jesuits themselves confess. Bellarmine saith, it's the opinion of chrysostom, Cyril, Euthymius. Maldonate goes further, and saith it was not only the opinion of them, but of Origen, Tertullian, Hilary, Procopius, and Theophylact likewise. And of the same persuasion are writers of a latter time. Bucer saith that even by this one▪ word, all use of Ceremonies is taken away. Pelican writing on a Levitical law, against the Jews symbolising with Idolaters, speaks after this manner, God by this one law would have them cast away and abhor what ever had pleased the Gentiles: much more care ought Christians to have of this, who being taught to worship God in spirit and truth, ought first and last to have abhorred the idle, unreasonable, and deceitful forms and rites of Idolaters. And Farel writing to Calvin about a popish fellow whose name was Carolus, saith thus; when Carolus would obtrude his significations in garments, and other Magic like signs, we opposed, that Christ hath taught us a purer manner of worshipping the Father, in spirit and truth, without shadows. And Gualther speaking of these words of our Saviour's, saith, 
Docet ceremonias simul, omnes jam nunc oportere & abrogate, proinde posthac nulla de illis concertatione opus esse. in loc.  he teaches that all ceremonies ought now together to be laid aside, and that henceforth there needs no disputing about them. And with these agree Calvin, Beza, Pareus, Chemnitius, Illyricus, Melancton, Musculus, Piscator, Rolloc, Gomarus, Grotius, and the whole stream of Protestant Writers. I had collected their words and set them down, but finding that they took up more room, than in so small a tract may well be spared, I thought it convenient to lay them by. Those that have a mind to peruse them, may have recourse to their Commentaries▪ and Annotations on the Text, and there find them. They do for the most part so distinguish, as that they set spirit in opposition to what is carnal, corporeal, external; and truth to what is figurative, ritual, and ceremonial; but they do not all, I confess, precisely observe that distinction, yet they do all from hence declare against the use of Ceremonies in New-Testament worship; not only against the use of Jewish Ceremonies, but others likewise. I know some▪ of them (as well as the Ancients before them) speak with reference to the Jewish and Samaritan Ceremonies (and so without question, our Saviour did too; for what other, carrying the least colour of authority or reason, were there then for him to speak against?) but yet not so, as if they thought those were the only ceremonies that fell under our Saviour's censure. That they never thought the Jewish and Samaritan Ceremonies, were the only ceremonies condemned by our Saviour, appears in this, that they allege this place against the Papists, and their Ceremonies, accounting it a good and solid argument against them. Besides such as have commented upon it, and so have taken occasion to urge it against them, 
Panstrat. t. 3. l. 20. c. 6. sect. 22, 26. p. 756, 757. De Praejud. Eccl. Rom. c. 29. p. 580. Loc. come. de Resurrect. p. 252. Spiritus & veritas opponitur hypocrisi & vanitati quorundam Judaeorum & omnium Samaritanorum potius quam figuris, etc. in loc. . Chamier, Camero, Bucan, with many more, in writings of another nature, improve it against them. Now if it be a good argument against the Ceremonies of the Papists, why may it not likewise be so against the Ceremonies of others, who have derived them from them? Indeed Contzen the Jesuit, saith that spirit and truth are here opposed to hypocrisy, and the vanity of certain of the Jews, and all the Samaritans, rather than to figures; but herein he is not only contradicted by the body of Protestant writers, but by his own friends, Bonaventure, Jansenius, nay Ribera and others of his own order, in what they have writ on the place. In a word, our Saviour well foreknew not only how loath the Jews and Samaritans would be to part with those Ceremonies, which they had so long made use of, but likewise how prone others in after-ages would be to a Ceremonious, superstitious, pompous Worship, and therefore saw it needful to speak, not only against the Ceremonies of the Samaritans and Jews in particular, but also, all Ceremonies in general; and this he doth in these words, They that worship him, must worship him in spirit and in truth.  
4. I am now to give you the grounds of the point, and show you wherefore it is the duty of the sons of men in these days of the Gospel to worship God in spirit and in truth; And I shall first speak of worshipping him in spirit. Now they ought to do that for these Reasons.  
1. Because it is the will and pleasure of God whom they are to worship, 
Dei voluntas est ratio rationum, nec tantum recta sed regula. Bonavent. in sent. l. 1. dist. 41. q. 2.  that they should so do. 
Qui in omnibus causam inquirere velit abyssum scrutatur & abysso profundius quid, quia voluntas Dei causa causarum est. Mornaeus de verit. Relig. Christ. chap. 12. p. 203.  And this sure, 
Omnium causarum loco debet esse nobis voluntas Dei revelata. Amesius Bell. Enerv. t. 3. p. 277.  to all those that know any thing what a deity means, is a sufficient reason. The will of God (saith the Seraphic Doctor) is the reason of reasons, and not only right, but the rule of our proceedings. And latter writers speak to the same purpose. As his power is unlimited and his wisdom infinite, so his authority is supreme, and his freedom absolute, and therefore he may both do what he will himself; and appoint what he will have us to do, and it is not for such worms as we are, either to resist, or censure him. Earthly Potentates we may censure, for they are under Law themselves as well as we, but it is not so with God; he is not under any Law, save the Law of his own most holy and righteous will, in the choice and determination whereof we stand bound, by virtue both of that natural and professed allegiance we owe to him, under the harshest appointments and distastfullest occurrences to acquiesce and rest satisfied. He needs not the advice or help of any of his creatures whether Angels or men to assist him in the management of his affairs. He made the world without them, redeemed his Church without them, and he knows how to govern it without them. And the reason wherefore he doth this, and not that, and appoints this, and not that, is not any natural necessity, or debility that is in him, for he is all-sufficient, but it is his own pleasure. I may say in this case as our Saviour did in the like: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 10 21.  Even so O Father, because it seemed good in thy sight; or as it is in the original, because it was thy good pleasure. Now that it is the will and pleasure of God, that we should worship him in spirit, is evident. And now Israel (saith he) what doth the Lord thy God require of thee, but to fear the Lord thy God, 
Deut. 10. 12.  to walk in all his ways and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul? He doth not only require us to serve him, but to serve him with the heart, and not only with the heart in an indefinite way, but with every part of it. The heart is a thing he stands so much on, that he will not endure we should withhold it, or any part of it from him. He will either have it, or nothing; and he will either have all of it, or none of it. 
Psal. 51. 17.  The sacrifices of God (saith David) are a broken spirit, a broken and a contrite heart O God, thou wilt not despise. What an expression is this? were no sacrifices, the sacrifices of God but this? were all other sacrifice, of men? No, but though other sacrifices, were his sacrifices, appointed and owned by him, yet this was his sacrifice in a way of eminency, 
Plurali numero usus est, quo melius exprimeret paenitentiae sacrificium pro omnibus unum sufficere. Calvin. in loc.  and in a peculiar manner. This is the sacrifice he principally calls for, looks after, accepts of, and promises his blessing to. He doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not sacrifice, but sacrifices, to intimate to us that this one sacrifice is instead of all other sacrifices. And with this doctrine of the old-testament agrees that of the new. We must (saith Paul) do the will of God, from the heart.  
This phrase from the heart, doth not here stand in opposition to, with the heart, as sometimes it doth, but in coincidency with it. He doth not mean we must serve him from something else, and not the heart, but from the heart and nothing else. He would have our service to be cordial, sincere, hearty service, free from that abominable hypocrisy and formality, that attends the performances of unsanctified, carnal, graceless men. But that God would have us to worship him in spirit, I need not go so far for proof of; the very text shows it. Such (saith Christ) the Father seeks to worship him; thereby intimating that he doth not only allow of such kind of worship, but require it, expect it, and take complacency in it.  
2. Because to worship God in spirit is more agreeable and suitable to his nature than other kind of worship. Sutableness is desirable in every thing, and therefore should not be neglected in the serucie of God. As we would have him to furnish us with suitable mercies, so we should yield to him suitable service. Now to worship God in spirit suits better with his nature, than other worship doth. He is not made up of matter and form, subject and accident, act and power, or the like ingredients, proper to created beings, but is a most simple essence. He consists not of a gross, corporal substance like the Heathen Idols made of silver and gold, 
Psal. 134. 15.  that have mouths and speak not, eyes and see not, ears and hear not, but is a most pure spirit, as void of matter, as he is of either sin, or mortality. Hence that of the Prophet, to whom will ye liken God; 
Isa. 40. 18.  or what likenss will ye compare unto him? 
Rom. 1. 23.  And the Apostle upbraids the Gentiles for their Anthropomorphitism, in that they changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. Yet were there some amongst them that took him to be a spirit, 
Plut. Vit. num. ant med.  and so taught. Numa following the doctrine of Pythagoras, forbade the Romans to believe that God had any form or likenss either of man or beast. And upon this consideration, they used no pictures or images of him, accounting it sacrilege, to represent Heavenly things by earthly forms. And with this doctrine of the ancient Romans, agrees that of the modern. 
Nec Deus ipse qui intelligitur à nobis alio modo intelligi potest nisi mens soluta quaedam & libera, segregata ab omni concretione mortali. t. 4. Tusc. quest. l. 1. n. 54. p. 127.  Witness that of the famous Tully; Neither can God himself (saith he) who is understood of us, be understood any other way, than as a mind loosed and free, segregated from all mortal concretion. What's this, but in a Periphrasis, to tell us, that he is a spirit? And if he be a spirit, then to worship him in spirit, must needs be more proper than to do it in another way. After this manner our Saviour himself reasons; God is a spirit, and they that worship him, must worship him in spirit. It is Argumentum à conjugatis, and implies as much as if he had said, God is a spirit, and therefore they that worship him, must worship him in spirit. For though the illative, or rational particle, be not expressed, yet it is evidently employed; and therefore we must not look upon the words as a bare precept only, requiring us to worship God in spirit, but also as a rational argument, to induce us to it. And indeed, what can be more rational than, that if God be a spirit, we should worship him in spirit? For, if it be reasonable that since men have bodies, we should reverence them with the body, it must then needs be reasonable that since God is a spirit, we should worship him with the spirit.  
3. Because to Worship God in spirit, is the most excellent kind of worship. As it is such worship as agrees both with his will and nature, so it hath a peculiar excellency in it, above all other worship, and that in respect of the efficient or subject, from whence it proceeds, which is the inner man, or reasonable soul. And what a rare and excellent piece that is, is worthy the pen of an Angel to describe. It is not a thing of such mean and homely extraction as the body made up of earth, water, and other elements, ready to tumble into the grave, not and putrify, every day; it's of a more divine and generous descent, and of a more refined and immortal nature, endued with several noble, 
Nec ineptè eam ob causam cum creatore suo confertur▪ vid. Maimonid. de Fundam. cap. 4. p. 47. De Verit. Relig. Christ. cap. 15. p. 284, 287, 291.  and useful faculties, each of them capable of performing excellent operations and services. It is the candle of the Lord, a Celestial spark, a beam of light, darfed down from God out of Heaven. The Jewish Rabbis have such an high esteem of it, that they compare it in divers respects to God himself. And not only they, but Plato, Tully, Seneca, Epictetus and other Heathens that dealt but with principles of Philosophy, and could fee no further than the dim eye of Nature would carry them, have (as Morney, shows out of their writings) many notable passages concerning it. They say it came from God, is a kin to him, of the same offspring with him; and that it is like him, and must never die, but return to him again. And indeed the excellencies of it are so many and so great that it's no easy matter to set them forth. It is that which exalts a man above a beast, and qualifies him for high and noble services. It makes him fit to stand before Princes, sit upon the throne of government, converse with Angels, serve his maker, and enjoy communion with him. Man is the beauty and glory of this lower world, and the soul is the beauty and glory of man. It is the fairest flower in all the reasonable creature, the jewel in the Cabinet, the diamond in the ring, and so precious that it is of more worth than all the riches of the Indies, nay than all the World. According to that of our Saviour; what is a man profited, 
Mat. 16. 26.  if he shall gain the whole world and lose his own soul? or what shall a man give in exchange for his soul? Hence it is that wise men, who understand somewhat of the nature of it, 
Psal. 22. 20.  set such an high value upon it. David calls it his darling. Deliver (saith he) my soul from the sword, my darling from the power of the dog. The word here rendered darling, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies my only one, and so is rendered by Pagnine and others. Whereby it appears, he valued his soul so much, that he regarded nothing else besides it. Nay he was so choice and tender of it, that he would trust it with none but God, and therefore commends it to him. 
Psal. 31. 5.  Into thine hands (saith he in another place) I commit my spirit: He looked upon the worth of it as so great, and the welfare of it as so much concerning him, that he thought none fit to be trusted with it but God, and therefore passing by all others, both men and angels, he commits it only to him. He esteemed not any place safe enough, but the Cabinet of God's gracious providence, wherein he locks up the souls of all his servants; and therefore he commits it to him, to be preserved and kept by him. And hence it is likewise that God himself makes such account of it, and stands so much on it, calling for it from every person, and looking for it in every duty; 
Prov. 23. 26.  My son (saith he) give me thy heart. He doth not say, thy body, thy head, or thy hand, but thy heart. He stands not so much upon those things, as he doth upon the heart. That he looks for in every ordinance and in every performance. And hence it is likewise that Satan aims so much at it, laying all the baits he can to ensnare it, mattering neither one thing, 
Job 1. 7.  nor other, 
1 Pet. 5. 8.  so he can but gain it. He goes about like a roaring lion, ranges up and down, compasses Sea and Land, and all to make a prey of souls. Other Lion's prey upon bodies, but he preys upon souls. Now all these things bespeak the excellency of the soul. Were not the nature of it very precious, neither man, nor God, nor Satan would make such account of it. And by how much the soul is more excellent, by so much the worship performed by it, is the more excellent. By how much the soul is more excellent than the body, by so much the worship of the soul is more excellent than that of the body. Lanctantius speaking of the excellency of the Christian religion above that of the Heathens, 
Illic nihil exigitur aliud quam sanguis pecudum, & fumus, inepta libatio; hic bona mens, purum pectus, innocens vita. De Justit. l. 5. cap. 20. p. 219.  saith, go amongst them, and there is nothing but the blood of beasts, a little smoke, and foolish sacrificing, but with us there is a good mind, a pure heart, and an innocent life. The one was outward, the other inward; the one consisted in killing and sacrificing of beasts; the other in purity of heart and innocency of life. And without doubt a pure heart, and an innocent life are of higher price with God, than the most splendid, glittering, outward worship whatsoever. And some of the heathens themselves thought no less, as appears by that of Tully; 
Cultus Deorum est optimus, idemque castissimus, atque sanctissimus, plenissimusque pietatis, ut eos semper purâ, integrâ, incorrupitâ & ment & voce veneremur t. 4. de Nat. Deor. 1. 2. n. 53. p. 226.  the most excellent, pure, holy, and pious worship of the gods (saith he) is that we should serve them with a pure, sincere and upright mind and voice. Now if the spirit be the most excellent part of man and worshipping in spirit, be the most excellent kind of worship, then certainly it belongs to God, and aught to be rendered to him. For, as he is the donor and Lord of all we have, so he is worthy of, and looks for whatever is most excellent from us. If the firstborn he the most excellent, he looks for that; if our first-fruit be most excellent, he looks for that; and if there be a male in our flock, he looks for that: and will not take it well if he be denied. Since then, worshipping him in spirit, is the most excellent kind of worship, 
Exod. 22. 29.  we may well make account he expects it from us.  
4. Because till we worship him in spirit, 
Mic. 7. 1.  we worship him in vain. 
Mal. 1. 14.  Though a man spend never so much time and treasure in worshipping God, yet if his spirit engage not in it, all is to no purpose. Though he should with the Heathen offer whole Hecatombs of sacrifices, yet if his spirit concur not in the work, all would be ineffectual. This the Scriptures is most clear in; witness that of the Prophet: Wherewith shall I come before the Lord, 
Mic. 6. 6, 7, 8.  and bow myself before the high God? shall I come before him with burnt offerings, with Calves of a year old? will the Lord be pleased with thousands of Rams, or with ten thousands of Rivers of Oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? He hath showed thee O man what is good, and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God. The people were convinced that it was their duty to please God, but they knew not how to do it. They thought great and costly Sacrifices, of Calves, Rams, Oil, and such like things would have done it; but the Prophet teaches them another lesson: he lets them know, that was not the way, and withal shows them, there was something else, which they minded not, that was more acceptable to him than any such matters, and that was justice, mercy, and humble walking. These he shows were far more pleasing to God than all those Ceremonious and costly Sacrifices they kept such a stir with, and put so much confidence it. Both the Israelites and jews, in the time of their degeneracy were much in external sacrifices and services; 
Host 6. 4.  and what were they better for it? O Ephraim (saith God) What shall I do unto thee? for your goodness is as a morning cloud, and as the early dew, it goeth away. What is emptier than the morning cloud, and what is lighter than the early dew? a blast of wind dispels the one, 
Alludit ad Israelitarum, & Judaeorum justitiam quae tota fita erat in externis sacrificiis & Ceremoniis Zanch. in loc.  and a beam of the Sun exhales the other. How came it to pass then, that the goodness of Ephraim and Judah had no more substance and solidity in it? why, because they rested in their external services and performances, not regarding in the mean time, that which they should mainly have looked after. Nay, God doth not only make light account of unspiritual services, but he rejects and abhors them as things abominable; Bring (saith he) no more vain oblations, incense is an abomination to me. 
Isa. 1. 13.  Though the Sacrifices they offered him, were of his own appointment, and typified the death of his Son who was so dear to him, yet in regard they proceeded not from the heart, but were tendered to him in an hypocritical way, he refuses to receive them, speaks of them under terms of highest dislike and disdain, tells them plainly they were hateful and loathsome to him. And he doth not only reject and abhor such kind of service, but severely punishes it. 
Isa. 29. 13, 14.  For as much (saith he) as this people draw near me with their mouth; and with their lips do honour me, but have removed their heart far froms me, and their fear towards me is taught by the precept of men: therefore, behold, I will proceed to do a marvellous work amongst this people, even a marvellous work, and a wonder, for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. And this truth the modern Jews, though a people very prone to rest in outward services, do confess and own in an eminent manner. Buxtorf saith, that upon the very walls of their Synagogue, 
De Abbrev. p. 186.  they have this sentence written, Prayer without the intention of the mind, is like the body without the soul. And Cappellus tells us that in their Euchologium, or prayer-book, 
Spicileg. p. 64.  they have this passage to the same purpose; Where withal shall I come before his face, but with my spirit, for nothing is more precious to a man than his soul? And the Papists too, for all their peregrinations, processions, images, and gaudy stuff, speak after the same manner. 
Eum (sc. cultum) requirit qui polior est, & qui prorsus necessarius, & sine quo, corporalis cultus inutil is est, & inanis. Vit. Num. p. 62.  Estius writing upon the Text, saith, Our Saviour requires that kind of worship which is most excellent, and which is altogether necessary, and without which bodily worship is unprofitable and vain. Nay the wiser sort of the very Heathens own it. Plutarch saith, It's incredible that the gods delight in the outward beauty of creatures. And if he held that the gods delight not in the outward beauty of creatures, we may fairly conclude he also held, that they delight not in the outward dress of services, when there is nothing of inward affection and devotion. It appears then not only from Scripture (the sentence whereof, is of itself sufficient in all matters of this nature) but from the confessions of those very sects that are likeliest to think otherwise, that God is to be worshipped with the inner man as well as with the outward, and that the services of the latter without the former are vain and ineffectual; and therefore it concerns us if we should worship him in an acceptable, successful way, to engage the one in it, as well as the other.  
And thus I have given you the reasons of the former branch of the Doctrine, showing you wherefore the sons of men ought in these days of the Gospel to worship God in spirit; not that I think it is so their duty, to do it now, as that it was not their duty to do it in the days of the Law, or that he did not require it, or expect it then, or that many did not then do it, but that he requires it and looks for it now in a peculiar way, affording greater means to enable them to it, now, than he did then. Paul in that famous Sermon of his to the Athenians, saith, 
Act. 17. 30.  Now God commandeth all men every where to repent; not that he did not command them to do it before, for he did it all along both by his Prophets and his Providences; but that now he commanded them to do it in a more especial manner, presenting to them greater incentives, and laying before them stronger motives to do it. And the like may be said in the present case.  
I shall now proceed to the latter branch of the Doctrine, and show you wherefore the sons of men ought in these days of the Gospel to worship God in truth. The reasons thereof are these;  
1. Because God himself hath ordained and appointed them to worship him in that way. And were there nothing else, this fingle reason were sufficient, not only to warrant their doing of it, but incite them to it. For, as he may justly challenge worship from us, so he may justly prescribe what way he will be worshipped by us. His Church is his Kingdom, and it belongs to him to make laws for his own Kingdom, and set dówn what way his subjects therein shall express their respect to him, and serve him. It is not for us to set down ways of worship ourselves, but to observe the way that he in his word hath set down for us. And the way that he therein hath set down for us, is this, that we do it in truth, that is, without the use of Ceremonies. If you inquire after the part wherewith you are mainly to serve him, he tells you, You must do it in spirit; and if you inquire after the external mode or dress, he tells you, You must do it in truth, not in a gaudy, pompous manner, but in a way of holy simplicity and plainness. This is the way that he hath appointed, and he would have us in all cases, how difficult, and strange soever they be, to look upon his appointment as a sufficient ground for us to proceed upon. It was a difficult task that Joshuah was to undertake, when he was to succeed Moses in the government and conduct of Israel, and to lead them over Jordan among the Canaanites, whom he was to dispossess and drive out before them; yet God would have him to look upon his command as a sufficient ground for him to undertake the business. Arise (saith he) go over Jordan, 
Josh. 1. 2, 9  thou and all thy people, into the Land which I give unto them; have not I commanded thee? q. d. Though the difficulties thou art to encounter with be great, and the dangers that lie before thee be many, yet surely at my command thou mayst venture upon the work; why, know for thy encouragement, that I have commanded thee. Nay the very Heathens had such apprehensions of God, that they thought there was no neglecting of his commands, but that they ought by all means to be observed and obeyed. 
Ezra 7. 23.  Whatsoever (saith Artaxerxes) is commanded by the God of Heaven, let it be diligently done. We may dispute of cases before God determine them, but when he hath once passed sentence, all dispute must cease. Till his command come forth, we are at liberty, and may take which way we please, but when that is once out, than our liberty ceases, and we must take that way only that he therein chalks out for us. Then we must turn all our dispute and contests into silent submission; and all our inquiries and opinions into cheerful obedience. If then, God hath appointed us to worship him in truth, as it plainly appears by the Text he hath, than we ought without any disputing or drawing back to do it.  
2. That the Scriptures may be fulfilled. The Scriptures are not only doctrinal, but prophetical; they do not only contain precepts of holy living, but predictions of things to come to pass in aftertimes. As God hath therein set down whatever he would have us to do, so he hath there set down, much of what he himself will do. And amongst other things he hath declared he would do, this is one, that he would put his Church in the days of the New-Testament, under a spiritual administration, wherein he will not have her worship him as in times past, in the use of shadows and ceremonies, but in a more plain and simple manner, even in truth. Behold the days come (saith the Lord) that I will make a new Covenant with the house of Israel, 
Jer. 31. 31.  and with the house of Judah. Upon our violation of the covenant of works, God was pleased to grant forth a Covenant of grace, promising therein pardon and salvation to the penitent and believing. And this covenant he thought fit to have dispensed under a double administration, that of Moses, and that of Christ. The former he appointed to be carried on in a way of types and figures, agreeable to the state of the church in the Old Testament; the latter, in a way of spirituality and simplicity, agreeable to the state of the Church in the New. And this it is that the Prophet relates to, in this place, when he speaks of a new Covenant. For, we must not think that the Covenant Israel was under in the time of the Old Testament, and the Covenant we are under now, in the time of the New, are two several Covenants, essentially and substantially different, but one and the same Covenant, passing under two distinct administrations; the former of which was typical and ceremonious, the latter plain and simple. The covenant that they were under then, and we are under now, differ no more than one and the same person differs from himself in several habits or dresses Briefly, the words of the Prophet imply as much as if he had said, in the days of the New Testament when Jesus Christ the bridegroom of the Church shall come down from Heaven to her, she shall put on new vestments, go in a new garb, and serve him in a new manner, not in that ceremonious, puerile dress she was in before, but in a more plain and grave habit, even in truth. And with this agrees that which God spoke by a Prophet of a latter standing; 
Mal. 1. 11.  in every place (saith he) incense shall be offered to my name, and a pure offering. It's usual with the sacred penmen (as the Papists themselves who allege this place for the Sacrifice of the Mass, 
Vid Rainol. his Conf. with Hart. c. 4. divis, 4. p. 473.  confess) to speak of Gospel Ordinances and duties under legal terms; and so this Prophet doth in this place. By incense and offering, he means not such as the ceremonial law required, and as the Jews in the Old Testament in conformity thereunto, used, (he well knew that such things upon the death of Christ the great Sacrifice were to be laid aside) but he means somewhat of a more spiritual nature, having analogy or agreement therewith, as prayer, thanksgiving, and the like, which are our Gospel incense and offering, and which we are to tender to God in these days, as they did their bloody Sacrifices, and such like matters in those: of this there is no doubt; all the question is, what is meant by this attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pure: and wherein the purity of Gospel incense and offering doth consist. 
See Mr. Mede Diat. in loc.  Some think pure denotes the spirituality of the service, which is not to be celebrated as the Jews and Gentiles was, modo corporuli, by slaying of Beasts and such like work, but in a spiritual manner, by putting up of prayers, giving of thanks, singing of Psalms, with other duties of that nature. Others think, it denotes conscientiam offerentis, the good Conscience of the offerer, not polluted with misapprehensions, unbelief, hypocrisrie, as the Consciences of both Jews and Gentiles were, but sound, believing, and upright. Others (restraining the words to the Sacrament of the Eucharist) think it denotes rem significatam, or the thing represented in it, which is Jesus Christ, who is a sacrifice, not like one of the Jews, corrupt and polluted, but immaculate, and perfect, without spot or blemish. But the first seems to be most probable, and therefore is embraced not only by Justin Martyr, and Tertullian among the ancients (as the above mentioned Author confesses) but likewise by the ablest and soundest modern writers. A Lapide mentions it as the common opinion of the Protestants; 
Calvinus & haercties qui negant omnè sacrificium legis novae proprie dictum, accipiunt oblationem mysticam, etc. in. loc.  Calvin (saith he) and the heretics, who deny all sacrifice under the Gospel, properly so called, take offering mystically, that is to say, for the worship of God by faith, hope, charity, prayer, invocation, praise, and pious works, especially those of mercy, alms, and conversion of souls. And he confesses that Clarius and Vatablus were of the same mind. The sense then, of the Prophet we may take to be this, that the Church of God in the days of the New-Testament is to worship him in a more pure, spiritual, inward manner then heretofore. Though the worship she yielded to him in the time of the Old Testament was of Divine institution, yet was it not so pure as this here foretold, because it was attended with, and wrapped up in so many outward ceremonies. Her worship then was a mixed kind of worship, partly consisting of outward ceremonies, and partly of inward devotion; but the Prophet here foretells, that when the time of reformation should come, she should serve him after another manner; that she should then offer him a pure offering. Calvin makes this place parallel with the Text, 
Dicit nune in Evangelio simplicem veritatem & nudam doceri, etc. in loc.  looking upon it as a prophecy of the spirituality and simplicity of Gospel service, which is not to be folded up as the legal was, in rites and ceremonies, but to be carried on in a grave and plain manner. To be short, as our Saviour in the Text sets truth in opposition to ceremonies, so doth the Prophet in this place set pure: both of them holding forth this truth, that God would have his Church in these days of the Gospel to worship him without the use of them. Now if it be true, that the Scriptures have foretold, that God would put his Church in the days of the Gospel under a spiritual administration, and have her to worship him in truth, than we ought all to do it. We must not only take notice of prophecies, but (so far as the keeping of our places, and callings will permit) contribute our assiftance towards the fulfilling of them. God often joins the accomplishment of his prophecies, and the performance of our duty together, so that the one is done, in, and with the other. And thus it is in this case; and therefore if we would see him accomplish the one, we must betake ourselves to the performance of the other. We must not (as many do) get prophecies into our minds, and then stand gazing to see what will be done, but we must out of a true zeal to the name of God which is concerned therein, do what we can to help them to the birth. God foretells in the forementioned places, that all shall know him and call upon him; now we must not only wait to see these things accomplished, but we must endeavour in the places wherein we are, that they may be accomplished. So he doth in like manner foretell, that his people in the New-Testament shall worship him in truth, that is, without Ceremonies; now we must not stand looking about us to see what others will do, and do nothing ourselves, but we must put to our helping hand, and do what we can towards the promoting and furtherance of the work.  
3. Because the time designed by God for our worshipping of him in truth is come. As the time designed by him for his people's worshipping him in the use of Ceremonies is expired, so the time designed by him for their worshipping him in truth is come. That he once allowed, nay commanded them to worship him with ceremonies is granted, but that administration was not to be perpetual, but temporary; it was not to continue always, but (as some of the Jewish Rabbis themselves confess) to abide for a certain season, 
Vid. Maimonid. de Fund. cap. 9 p. 121.  and then to be laid aside. But choose what they say, Paul is very clear in it; The Law (saith he) was our School master, to bring us unto Christ, that we might be justified by faith. 
Gal. 3. 24, 25.  But after that faith is come, we are no longer under a Schoolmaster. By faith he means not actus animae, or that grace whereby we are justified, but tempus Evangelii, or the days of the New-Testament, in which there is no necessity, of such Ceremonies as the Church before the coming of the Messias stood in need of. The Ceremonial Law was no other than Evangelium velatum, or Gospel with a mask, or veil upon it, directing to, and pointing at Christ in all the parts of it. Amongst all those rites that they used, there was not one, but it had its signification, and there were very few of them, but they did in some degree, or other, refer the Jews to Christ, and Preach him to them. We must not think that all those ceremonies God appointed them were empty cyphers, signifying nothing (that were to reproach both his wisdom and goodness) no, they served as so many stars to light them in those dark times to their expected Messias, who was typified by them. And herewith agrees that speech of a worthy and elegant Author; 
Mr. Boil of the style of Script. p. 82.  The Ceremonial Law (saith he) was like the manger to the Shepherds, holding forth the infant Jesus wrapped in his swaddling clothes. But that you may further see that the ceremonious administration was not to be perpetual but only for a season, the same Apostle tells us, that the Church was under it, 
Gal. 4. 2.  till the time appointed of the Father; and what time is that? why, time of the Gospel, in which such an administration is both unnecessary and unreasonable. And, as if this were not sufficient, 
Heb. 9 10:  he tells us in another book, that the legal ordinances were imposed on the Jews only till the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or time of reformation, that is, the coming of Christ, who was ordained by God to reform the Church. In the absence of the Sun the Stars give us light, but when it rises, they disappear; so, before the coming of Christ, God taught the Jews by the ceremonies, but when he was come, he appointed them to be laid aside. Then it was that the day of the Gospel administration broke forth, 
Cant. 2 17  and the shadows of the morning fled away.  
That we may conceive of this matter more distinctly and truly, 
Triplex earum periodus Necessariò observanda: quarum prima suit necessitatis: second a, indifferenatia; tertia, abstinentiae, etc. Spanh. Syntag▪ part. 1. disput. 24 de Conseq. sect. 6. p. 345.  let us here note that the three is a thereefold period of time, to which the ceremonies may in different respects be referred. There was a time when they were necessary and requisite; a time when they were indifferent and tolerable; and a time when they became unlawful and sinful. They were necessary, from the time of their institution to the death of Christ, which they were appointed to prefigure. Though Christ came to abolish them, 
Luk. 2. 21. Mat. 5. 23.  yet he did not do it till the time of his death, because till then there was nse for them. That he did not abolish them upon his birth, appears by his Parent's circumcising him, and offering for him according to the Law. And that he did not abolish them upon his preaching, appears by the directions he gives to such as brought their gifts to the Altar; by his commanding the Leper to show himself to the Priest, and offer the gift that Moses commanded; 
Mat. 8. 4. Luk. 22. 15.  and by his celebrating the Paschal Supper with his Discipler.  
They were indifferent from the time of his death, till the destruction of the Temple, which was itself the grand ceremony, and fear of the rest. That they were not then necessary, doth abundantly appear by the discourses of Paul touching their abrogation, some passages whereof I gave even now; as also, by his public disowning the Jewish Priesthood. When the Jews blamed him for reviling Ananias, 
Acts 23. 5. saying revilest thou Gods Highpriest? he answered, I wist not brethren, that he was the Highpriest. q d. You look upon him as God's High Priest, and own him for such, Non noveram quod sit sacerdos, suppeditari capite adb 8. ubi docet Apostolus non ultra in terris sed in coelis quaerndum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Cloppenb. Scholar Sacrif. p. 153. Rev. 8. 3. Act. 16. 3. 18. 18. 21. 24.  but I know no such thing. The time was, when your Priesthood was of divine institution, and I owned it as such: but now the case is otherwise; Jesus Christ hath now taken that office wholly upon himself, being set down at his Father's right hand, where having a Golden Censer and much incense in it, he offers it with the prayers of all Saints, upon the golden Altar which is before the Throne. That they were not then sinful, appears by his circumcising of Timothy, shaving his head after the manner of the Nazarites, purifying himself according to the Law. These things at that time he accounted indifferent, and for the advantage of the Gospel he conformed to them. Had the Apostles immediately upon the death of Christ, utterly renounced the Ceremonies, and thrown them out of the Church, it would in all probability have been a great hindrance to the Gospel, especially as to the Jews, who had such a settled esteem of them; and therefore in point of prudence, and for the furtherance of the Gospel (which they were to use all lawful means to promote) they took another course; they did not assoon as ever they saw Christ Crucified, run into the Temple, and pull all to piece, but they first proved the Ceremonial Law abrogated, and that the use thereof was not necessary but indifferent: and when they saw that took, and that the Gospel had got some footing; and also perceived that some pressed the observation of the Ceremonies to a bad end, 
Ceremoniae veteres co tempore non quidem obligabant amplius; cum tamen templum nondum esset destructum, & illud temnpus hoaeest-concederetur earum sepulturaa, erant observationis liberae. Jo. Crocius AntiWeigel. part 2. p. 156.  they boldly protested against them, and asserted their own liberty. Besides, though the Apostles were not ignorant that the ceremonies were only of positive and temporary right, and that they did in law expire and die with Christ, yet they withal knew that they were originally of divine institution and had been long used by the Jewish Church with much benefit; and therefore they took themselves bound to give them decent and honourable burial.  
They became unlawful upon the destruction of the Temple, and so they have been from that time till this, and so they will remain till the end of the world. Josephus tells us that a little before the utter destruction of Jerusalem, the Priests on the day of Pentecost, going into the inner Temple, to offer their accustomed Sacrifice, they at first felt the place move and tremble, and afterwards heard a Voice saying, Let us depart hence. And he likewise tells us a little after, 
De Bell. Jud. 1. 7. c. 12, 13. Joh. 11. 50.  that the Priests being taken, and desiring Titus to spare they lives, he (being moved, as it were, by a divine impulse, as Caiaphas was before him) answered, that it was fit, that they should perish with the Temple. Grotius speaking on the Text, of the abolishing of the ceremonial Law, faith, it was first done at the publication of Christian liberty, called the time of reformation; afterwards, by the destruction of the two temples, that at Garizim, the other at Jerusalem. It did doubtless de jure, or in law expire, 
Factum hot primum quidem publicatione Christianae libertatiis, quod tempus correctionis dicitur, etc. Matth. 27. 51.  at the death of Christ as the renting of the veil of the Temple signified, but it did not the facto, actually, or as to all use of it, expire till the destruction of the Temple itself. But since that time it hath utterly ceased, the Church of Christ having all along disclaimed it with the worship, sacrifices, and all the rites and ordinances, pertaining to it. The Apostle John speaking of her, 
Rev. 12. 1.  with relation to her condition about the time of Constantine, 
See Mr. Mede in loc. Prov. 1. 9  presents her to us in a glorious and triumphant state, clothed with the Sun, having the Moon under her feet, and on her head a Crown of twelve stars; all which seems to bespeak her utter renouncing of Judaisme. She stands shining, not with legal righteousness, but with the righteousness of Jesus Christ. She uses not the ceremonial ordinances here denoted by Moon (in regard, several of them depended on it, and were in other respects like it) but looking on them as beggarly elements, she treads them under her feet. She professes not the doctrine of the twelve tribes, as formerly she did, but of the twelve Apostles, which she wears as an ornament of grace, to her head, and chains about her neck. And after this manner she hath carried herself all along, rejecting the Jewish pedagogy as antiquated, and out of date, never to be used more by her, save to mind her of her former state, and God's dealings with her therein. I know there are some Christian Churches, 
Brerewoods' enq. p. 153. 156, 165.  that make use of some of the Jewish rites at this day. The Ethiopians (as also the Jacobites, Egyptians, Habassines and others) to baptism join circumcision; yet do they not do it upon a sacramental, but political account, that by that mark they may be distinguished from other Nations to be the seed of Abram. And there are some of our reformed Divines that would excuse them, but others condemn them of superstition, and lay down very weighty arguments against their practice in this particular. And it is not so considerable what some particular Churches do, 
See Dr. Morton and Dr. John Burgess in, Amesius his Fresh Suit. part 1. p. 107. Rivet is clear against it. Id illicitum esse, etiam alii ex eadem schol recte sentiunt, etc. Synops. Pur. Theol. disp. 35. sect. 26. p. 448. So likewise Cloppenb. dannanda est illorum superstitio. Spicil. p. 209.  as what the universal doth; or what a corrupt Church doth, as what those do that are more reform and pure; or what any Church doth without warrant from the word, as what it doth by it. It is evident from what I have alleged out of Scripture, that the ceremonial law is utterly abolished, and the ancient Church took it to be so; if therefore any endeavour whether directly or indirectly to revive or keep it up, it is little as to matter of argument to be heeded. And so much for proof of this particular, that the time designed by God, for his people's worshipping him in the use of ceremonies (particularly of the Jewish) is expired. As for those that would have others, let them show their warrant for them; but of that I shall perhaps speak hereafter.  
4. Because the worshipping of God in truth is such a kind of worship as is more proper for, and doth better become the Church in these days of the Gospel, than other kind of worship. We must distinguish of times; that administration that may fit the Church at one time, may not at another. To have worshipped God without the use of ceremonies, would not have fitted her in the time of the old Testament; and to worship him with the use of them, will not fit her in the time of the New. The Apostle compares the Church of the Old-Testament to an infant, and shows how God furnished her with such an administration as became her infancy; 
Gal. 4. 1.  intimating withal, that now in the time of the New-Testament she is come to more maturity and perfection, and that thereupon he hath pur her under a new administration, even such a one as is suitable unto it. That there is much difference betwixt the administration, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Church was under in the time of the Old Testament, and that she is now under, in the time of the New, is evident to all. Eusebius speaking of the Mosaical Law, calls it the tutor or guardian of puerile and imperfect souls. Heretofore God appointed his Church the use of such types and figures. as might help her to some apprehensions and conceptions of future things, but the day spring from on high having visited her, 
Demonst. Evang. l. 1. c. 6. p. 16.  she is now in such a condition that she needs not those rudiments that formerly she did; and it is greatly injurious to her for any to attempt the reducing her back to the use of them. She doth not now look at Christ through the Window, or behold him through the lattess; she doth not now see him with his veil upon him, 
Cant. 2. 9 2 Cor. 3. 18.  as she did in times past, but doth all with open face, behold, as in a glass his glory, and is changed thereby into the same image from glory to glory. Those things therefore that formerly were an help to her, would now be an hindrance; and those things that formerly were an ornament, would now be a blemish. That garb may become a person when he is a child, that will not when he is a man. Joseph's coat of many colours might become him while he was a child or youth, 
Gen. 37. 4. 41. 41.  but not when we was a man, and ruler of all the Land of Egypt. When I was (saith the Apostle) a child, I spoke as a child, I understood as a child, I thought as a child, but when I became a man, I put away childish things. Thus it is with the Church: she hath her progressions and periods, as well as every single person; 
1 Cor. 13. 11.  and that garment which became her in her minority, will not at all become her, or suit with her, 
Epist. 5. ad Marcel.  now she is in a grown state. Augustine, illustrates this by a very fit similitude; There was (saith he) a youth that being diseased, addressed himself to Vindecianus the Physician, who gave him a Medicine fit for his age, and cured him. A good while after, the youth being become a man, be fell into the same disease again, and applies the receipt he used before; but it agreed not then with him. Here upon be betook himself to his Physicain telling him he wondered, he would give him such Physic as would hurt him. The Physican demands of him, when he gave him that Physic? he told him when he was a youth, at which time it cured him, whereas it was now likely to kill him. The Physician replied, that the physic proved not good, because it was not taken at his command; that that which was wholesome to him being a youth, was now deadly to him being of age. The like we may say of the Church: when she was in her youth, a ceremonious, pompous administration appointed her by God, was proper for her and whole some, but now she being come to age (and God nowhere appointing it her) it would be mortal and deadly. And what if after all this I bring you a famous heathen that by the very light of nature gives suffrage for us in this point? Hear then what Plato saith, Men ought of worship God, not counterfeiting with shadows, but pursuing virtue in truth. Had not the man lived before our Saviour, I should have thought he had fetched this truth from him, as well as he did many others from Moses; but he died so long before his time, that we may take it for granted, it was the naked suggestion of the light of nature, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Epinomid.  which teaches, it is fitter for us to worship God in a plain simple way, than with figures and shadows. And so much for the reasons also of this second branch.  
5. Having thus dispatched the reasons of the point, I shall now for preventig of mistakes, lay down some cautions or limitations; and I shall confine myself to these two.  
1. Though it be the duty of the Sons of men to worship God in spirit, or with the inner man, yet we must not understand this (as some have dangerously done) to the prejudice, or exclusion of worshipping him with the body or outward man. Such was the sottishness of that raving impostor Hen. Nicholas, that he taught, that all ordinances, hearing, 
See his Epist. to the daughters of Warwick. sect. 5, 7, 10.  preaching, Scripture learning, baptism, the Lords Supper; all confessions of Christ before men, all externals in religion, were things of no worth, indifferent, free, trivial, laid on us by no law of God. This, I confess, is doctrine likely for that wild head of his to devise, and that blasphemous tongue of his to utter, but far different from what the Holy-Ghost dictaed to the Prophets and Apostles. As God would not have us to worship him with the body only, so neither would he have us to worship him with the soul only, but with soul and body both together. He is maker and Lord, both of the one, and the other, and therefore he expects to be worshipped with the one, as well as with the other. When he calls so much for our worshipping him in spirit, he doth not thereby exclude, or discharge us from worshipping him with the body; he never intended any such thing. He calls upon us indeed, to worship him with the spirit principally, but not only. Thus the Saints of old, (acted and guided by the Holy Ghost) ever understood him, and therefore did not only employ their spirits in worshipping him, 
Act. 20. 36. Joh. 11. 41. Psal. 77. 1. 134. 2. Luk. 18. 13.  but their bodies also. To instance in the duty of prayer; therein they bowed their knees, lifted up their eyes, voice, hands; smote upon their breasts, and the like; thereby teaching us, that when we employ ourselves in the worship of God, we must not only engage the soul, but the body likewise. 
Treatise of Religions. part. 2. p. 138.  And Amyrald (who writes against such quodlibetick spirits) tells us, that there never was any Nation, that thought it enough to serve God in thought only, without making demonstrations of their devotion, by gestures, and external actions. And though bodily exercise as it is single, and divided from the spirit, doth (as the Apostle saith) profit little, 
1 Tim. 4. 8.  yet when it joins with it, it profits much. It assists the spirit, elevates the heart, inflames the affections, excites to devotion, and makes us far more lively in the service of God, than otherwise we should be. What difference is there commonly in the intention of men's affections, betwixt their praying only inwardly in the spirit, and outwardly with the voice? what deadness and straitness do usually attend the one, and what life and enlargement the other? Hence we find that the ancient Christians, when they set upon the service of God, did on purpose take in the body to assist the soul, and further their devotion in it. Witness that of Augustin: by words 
Vertis & aliis signis ad augendum desiderium sanctum nos ipsos acriùs excitamus. Ep. 121. Adjungitur vox tali oratione, etc. 22. q 83. ●. ●2. c.  (saith he) and other signs we greatly excite ourselves to increase holy desire. And upon this and such like grounds, Aquinas teaches, that prayer, though secret, may be vocal; or, that in our closet-performances, when we have no spectators but God and Angels, we may use the voice. Anatomists say, there are certain strings that come from the heart to the tongue, so that the agitation and motion of the tongue, doth stir and shake the heart, and thereby awaken and affect it, rendering it more vigorous and lively in its present services. If therefore, when we are waiting upon God in secret, we find our hearts dead and liveless, we may make use of the tongue, for the quickening of them, and rendering them more fit, for the enjoyment of communion with him, and better carrying on of his service. The truth is, such is the indisposition of our hearts to good, that they are apt, like Eutichus, 
Acts. 29. 9  to drop asleep in the service of God, and therefore we have need of something to awaken them; and if we find the voice will do it, we may use it. If we find them lively and in good frame, and fit for the service we are about, we may then spare it, and pray as Hannah did, 
1 Sam. 1. 13.  in her heart; but if otherwise, we may, and aught to use it. This I speak of the duty of prayer, and that prayer which is secret; the use of the voice is also necessary when one prays in the person of many, as the Master in his family, or the Minister in the Congregation. Those that are to join with them, are to know what Petitions they make, and say Amen to them, which they cannot do, except they use the voice. And as the voice is thus to be used in the worship of God, so must other parts of the body, as the occasion serves, and the nature of the duty requires. And this is the common Doctrine of Protestants; and therefore it is an unworthy slander of Maldonate the Jesuit, 
Adorare, interpretantur solā fide adorare in loc. Psal. 120. 3.  that the Calvinists interpret worshipping in spirit, a worshipping with faith alone, as if they were Solifidians, and against all external services. Now what shall be done to thee thou false tongue, sharp arrows of the Almighty and coals of Juniper? This is even as true, as that the Devil ran away with Luther, that Calvin died blaspheming, that Beza recanted, that Junius had a cloven foot. Nay, this is as true as that their St. Patrick caused the stolen Sheep to bleat in the belly of him that had eaten it, that St. Lupus shut the Devil all night up in a Tankard, that St. Dunstan held him fast by the nose with a pair of Tongues, that St. Dominick made him hold him the Candle till he burned his fingers, with abundance of such ridiculous, childish fables, which yet their deluded vulgar, take to be as true as the Gospel itself. Let any man that hath eyes but read Calvin himself on the Text, 
Omnibus seculis fide, precibus, gratiarum actione, puritate cordis, vitae innocentiâ coli Deus voluit.  and he shall find him speaking not only for faith and purity of heart, but likewise for prayer, giving of thanks and innocency of life. Nay their own Cajetan hath spoken as much, if not more, upon this Text for internal worship, than Calvin hath done. In spirit, that is, (saith he) not in the Mount, not in Jerusalem, 
In spiritu] none in monte, non Higher solymis, non in loco aliquo, etc.  not in any place, not with temporal worship, not with the tongue, but with inward worship consisting in spirit, that is, in the mind, as it bears the office of the spirit, and lays out itself in spiritual matters. What if Calvin had said all this, than the angry Jesuit would sure have opened his mouth indeed. But we may not wonder that the Jesuits carry it thus towards us. Their friend Jarrigius hath told us what kind of dealing we are to expect from them. 
Answer to the Calumnies of Beauses. p. 30.  It is (saith he, speaking to one of them) your ordinary custom, according to the secret and mysterious rules of the society, to impose things upon the pastors of the reformed Churches, in your injurious and treacherous refutations, and make the world believe they say what never came into their thoughts. A Jesuits tongue then, is no slander; but no more of this.  
2. Though it be our duty in these days of the Gospel to worship God in truth or without the use of Ceremonies, yet we do not understand this to the exclusion,  
1. Of such Ceremonies as are of divine institution. When Christ abolished the Jewish and Samaritan Ceremonies, he instead thereof instituted some of another nature, that were to continue. Of this sort are water in Baptism, bread and wine in the Supper, 
Primum omnium constat in ceremoniaarum albo esse sacramenta, etc. Panstrat. t. 4. de sacrament. l. 1. c. 10. sect. 2. p. 19 Nec verò fidem habeat Caesarea Majestas his qui ut odia contra nos inflamment miras calumnias spargunt, &c August. Conf. art 21. p. 40.  with the several actions pertaining to them. That these are Ceremonies, both Papists and Protestants (as Chamier shows) grant; and that they are of divine institution, none but infidels will deny. And these ceremonies (notwithstanding what hath been said) we willingly own and observe, and both desire and endeavour that others may do the like. And therefore the Papists, as they wrong us in the former case, so they do in this, telling the world that we are against all Ceremonies whatsoever. This was it that occasioned that request of the Lutherans to the Emperor Charles the fifth at the Diet in Augusta: Let not (say they) your imperial Majesty give credit to those, who, that they may the better render us odious, disperse strange calumnies against us. They give it out that we abolish all ceremonies, and all good manners in the Churches. These things are notoriously false; we do not only preserve such ceremonies as are of divine institution with highest respect, but that we might increase the reverence of them, have also taken away certain late abuses, which have by the corruption of the times been brought in, without any certain authority, contrary to Scripture, contrary to the ancient canons, contrary to the example of the ancient Church. So far they. We think it meet to distinguish betwixt the institutions of God, and the inventions of men; as for the former, we readily embrace them▪ as for the latter, we utterly renounce, and disclaim them.  
2. Neither 〈◊〉 understand it to the exclusion of such circumstances, as are necessary to the solemn and decent carrying on of the worship of God. As our Saviour▪ notwithstanding what he saith in the Text, allows us the use of the ceremonies above mentioned, so he doth likewise, the use of such circumstances, as are requisite to the orderly management of his service. The main things belonging to his service, God himself hath determined, as what ordinances he will have used, what discipline he will have exercised, what officers he will have employed, and what duties he will have performed; and these must by all means be kept sacred and inviolable. It lies not in the power of Church, State, or any humane authority whatsoever, to reverse or alter all, or any thing thereof; nay it were intolerable presumption, so much as to attempt it. What presumption then is the Church of Rome guilty of, that forbids so many things that God allows and commands; and allows and commands so many things that he forbids? therein (like their predecessors the Scribes and Pharisees) making the commandment of God of none effect by their tradition. 
Mat. 15. 6.   
Other things there are that be of less moment, as the proper modes and circumstances wherewith the forementioned institutions are to be carried on; and these he hath not determined himself, but left to the prudence of the Church, in the choice and determination whereof, she is to steer her course by those general rules, the Holy-Ghost hath set down in Scripture, for the guiding her in this matter. To have set down particular directions for every individual case that occurs and varies every day would have been in endless matter, 
Leges à me edentur non perfectae: nam esset infinitum. Cicero. t. 2. de Legib. l. 2. p. 326.  and have swelled our rule, that now lies in a narrow compass, to no less than a stupendious voluminousness; and therefore the Holy-Ghost waving that, as both a needless and unprofitable work, gave us only particular directions for fundamentals, and general directions, 
De rebus ad gubernationem Ecclesiae pertinentibus Apostoli certos quosdam canones tradiderunt quos ordine subjiciemus, etc. Cent. 1. l. 2. c. 7. (Ed. Basil.) p. 407. ad 418.  for circumstantials, impowring and appointing the Church, to accommodate and apply them to particular cases so as might tend most to the advantage and furtherance of the Gospel, and her own edification and benefit. To tell you what and how many these directions be, would be a work too great for this place. Those who have a mind to know them, may have recourse to the Centuriators of Magdenburg, who have with much diligence and exactness, collected and digested them in the very words of the Scripture, into an entire system of Canons or rules of Church-Government. I shall only instance in those noted words of the Apostle to the Church of Corinth. Let all things (saith he) be done to edifying. 
1 Cor. 14. 26. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 52.  And, let all things be done decently and in order. Clemens Romanns who was his fellow labourer, and wrote an Epistle to the same place, hath a passage to the same purpose. We ought (saith he) to do all things in order. That is to say, in order to the due carrying on of God's worship, we must make choice of a fit time, convenient place, decent habit, suitable gesture, and such proper utensils as the nature of the ordinance, and service we are about call for, labouring by all means to avoid irreverence, disorder and scandal. But whiles we are improving these and such like expressions, for a liberty in this kind, we must take heed of stretching them too far, and going beyond our bounds, lest we fall into the tents of the Philistines. It was through this passage that superstition wound in her head, and afterwards introduced the whole fardel of humane inventions. It is through this gap that light and sensual men have brought their innovations and vanities into the worship of God, to the great prejudice of religion, and reproach of the Christian cause. For whiles they pretend to do it for edifying, they do little less than subvert the very worship of God itself, presenting him with a company of childish, foolish ceremonies instead of inward devotion, managing the work that should be carried on with so much seriousness, spirituality and simplicity, as if it were a mere sport or play, ordained on purpose for the gratifying of the flesh. And whiles they pretend to do it for decency and order, they beget little else than disorder and confusion.  
I know very well, that many amongst us who make the Scripture like the Materia prima, and draw quidlibet ex quolibet, put great confidence in this place of the Apostle, touching decency and order, urging it upon all occasions in defence of the Ceremonies. Dr. Burgess treading the steps of Hosius, Eckius, and other Papists, who urge it for their Sacramentals, makes great account of it, telling us, it is the only place for the Church's Power, in constituting Ecclesiastical Ceremonies; 
Bradshaw modest disc. of Cerem. p. 5. Ames. Fresh Suit. part 2. p. 51.  but how little it makes either for him, or them, divers learned men have at large showed. And the thing is of itself evident; for 1. The Apostle speaks not of constituting, or making any New matters, but of the due disposal and managing of such things as were already made. 2. We must understand him of such things as he in that place discourses of, which occasioned this his advice, and those were not Ceremonies, but mere Circumstances of Order. He requires, that he that speaks in the Church, speak in a known tongue, so as he may be understood; that the Prophets when they prophesy, do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one by one, submitting themselves to the judgement of others; that the women in Religious Assemblies, keep silence, and the like; and what's all this to mystical, doctrinal Ceremonies? 3. He propounds a Rule, by which these, and such like matters, must be regulated; let all things (saith he) be done, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to order; and what is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Order, but that which he himself in this place prescribes?  
But to return where I was; that Christ in Circumstantials hath left his Church some power, is granted; but she must take heed lest in the exercising of it, she go beyond her limits. As she must take heed of neglecting those conveniencies, tha● he does allow her, so she must likewise take heed of transgressing her bounds, and going too far; and that both as to the nature and number of her constitutions. As to the nature of them, she must (if she expect to be obeyed) take heed of framing such things as are liable to just exception, and imposing them on her members with rigour and severity. Christ hath dealt tenderly with her, and it may not become her to deal austerely and harshly with them. As they, on the one hand must remember to show her filial respect, beware of contemning her Authority, and not but upon very weighty grounds reject what she recommends to them; so, she on the other hand, 
Davenant de Jud. Cont. c. 26. p. 145. Grotius de Im●. c. 8. sect. 8. p. 86.  must take heed of provoking them to wrath, or showing herself cruel, remembering her Authority (as some of her wisest Sons have told us) is not coercive, but directive, not imperative, but declarative. And if it so fall out, that some of them refuse to close with, or obey any or all of her injunctions, she must not presently interpret it, a perverse obstinacy against her (whiles they are known to be sound in all fundamentals, of holy lives, and peaceable spirits) but fear of offending God, whom above all (as she herself hath taught them) they must labour to please, suspecting not only their affection and fidelity to her, but the equity of her impositions on them, considering herself to be fallible, and liable to mistakes, as whole multitudes of repealed Canons do abundantly show.  
And in reference to the number of her constitutions, she must take heed of transgressing her bounds that way; she must beware of breaking forth into an unbridled licentiousness, as the Church of Rome hath done, making her members groan and sigh under the multitude of her decrees and impositions. As she must take care that those things she frames be requisite and necessary (at least innocent and lawful) so she must take care they be few in their number, 
Christi praesentiâ, quantum in se est, Ecclesiam spoliant quicunque eam gravant immodicâ ceremoniarum turbâ. Calvin. in Joh. 4. 23.  lest they become burdensome, and take her members of higher and greater matters. And when her constitutions are warrantable both in respect of the nature, and number of them, it is our duty to close with them, and we should greatly offend if we should refuse to do it. So long as her determinations in particular cases be consonant to the general Rules she is to walk by, we must by no means deny our obedience. But if she make such constitutions as are unwarrantable for the nature, or number of them, or both, and impose them on us with rigour, 
Host 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judicate matrem, judicate. Vulg. Contendite, cum ma●re vestra, cantendite. Pagn.  she must not think it much if we disobey her; nay, if (according to the authority granted us, and the trust reposed in us) we stand up for our own liberty fit in Judgement upon her, and plead with her. And so much for the Cautions, as also the doctrinal part of this Discourse.  
6. I am now in the last place, in pursuance of the propounded Method, to give you the Uses of the point.  
And 1. May be for Information, to teach us these two particulars. 1. 
Use I.  That the Catholic Church is invisible. Amongst other points disputed betwixt us, and the Papists, this is one, Whether the Catholic Church be invisible? we say it is, they say it is not. Dr. Whitaker (to mention no more) hath learnedly and judiciously discussed this point; and amongst other Texts, which he urges for confutation of them, 
Si ea sola sit vera Christi Catholica Ecclesia quae spiritu & veritate Deum colit & veneratur, tum Ecclesia Catholica est invisibilis, etc. t. 1. Controu. 2. q. 2. de Eccles. p. 461.  this I am now upon, is one. His Argument runs thus; If that only (saith he) be the true Catholic Church of Christ, that does worship and serve God in spirit and in truth, than the Catholic Church is invisible; but the former is true, and therefore so is the latter. And indeed the consequence is evident; for such as the worship is, such is the Church. If the Worship be invisible, so is the Church. If we see not who they are that worship God in spirit and in truth, we neither see which is the true Church; for, that is 〈◊〉 Worship Christ hath appointed, and does enable that Society which is his true Church, to worship him with. Were the Church a body merely politic, like other incorporated Societies, the Papists might upon better grounds, tell us, it is as visible as the Commonwealth of the Venetians, or the Kingdom of France, or Spain, but it is not so; it is, as the Apostle calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a spiritual house, standing on a spiritual foundation, made up of spiritual materials, and governed after a spiritual manner. 
1 Pet. 2. 5.  Or were it a body merely Physical, they might on better grounds plead for its Visibility, but it is not so: it is a mystical body, and a spiritual body. Now that which is spiritual, is not the object of sense, but faith, 
1 Cor. 15. 44. Heb. 11. 1.  which is the evidence of things not seen. The Church therefore being thus spiritual, is not visible to the Eye, but credible (if I may so speak) to the Mind. Hence that passage in the Creed, I believe the holy Catholic Church; intimating, its certain there is an holy Catholic Church, but withal, that its invisible. Indeed, in respect of its accidental and external form, it's visible, 
Videmus eum c●tum hominum qui est Ecclesia sed quod ille caetus sit ipsa vera Christi Ecclesia, non videmus. t. 2. l. 3. c. 15. de Eccles. milit.  and as visible as other Societies; but in respect of its essential and inward form, which is that which gives it its being, and is mainly to be looked after, it's altogether invisible. To know who they be that profess, as Church-Members, is easy, but to know who they be that believe, worship, and live as such, is not so. And thus much Bellarmine grants; and what's this but to grant us all we contend for, and say as we do?  
2. That a ceremonious Worship in the days of the Gospel, is utterly unlawful and unwarrantable, contrary to the will of God, the design of Christ, and the nature of the dispensation he hath put his Church under. 
Novas figuras velumb as ullas in Ec clesiam invehere nefariam esse audaciam, etc. In loc.  This is Beza's inference. To introduce (saith he) new Figures, or any Shadows into the Church, we affirm out of the Word of God (who does so expressly condemn all Will Worship, and in times past prohibited the bringing of strange Fire to his Altar) is wicked audaciousness. If it belong to God to prescribe his own Worship, and he hath been pleased in his word to do it, therein telling us that he will be worshipped in spirit and in truth, (that is, as you have heard, with the inner man, and in simplicity, without the use of (ceremonies) then to introduce and set up a ceremonious Worship, must needs be wicked audaciousness. It is no less than an affronting his Majesty, a contemning his Authority, a resisting of his Will, and so no doubt will be interpreted by him. Had he only commanded us to worship him in general, and left the specification or manner of it to us, than we had been free, and might have worshipped him either one way or other, either with Ceremonies, or without, as our own inclinations had carried us. But after he hath not only called upon us to worship him, but hath determined the manner of his Worship, and said plainly, This kind of Worship does best suit with me, this kind of Woship I will have, this kind of Worship I seek after; for us to go and set up another kind of Worship of our own heads, and offer that to him, what is it but to mock him? What is it but to tell him he shall not be worshipped as he will, but as we will, than which, what can be greater impudence?  
The second Use may be for Reprehension, to reprove two sorts of Persons.  
1. Such as worship God, 
Use II.  but not in spirit. There are many that think if they do but worship him with the outward man, they need not trouble themselves about the inner; if they do but present and engage their Bodies in the work, it matters not what they do with their Spirits. Though they hear that God is a Spirit, and would have spiritual Worship, that he prefers it above all other Worship, nay, that all other Worship is vain without it, yet when they approach to him, they present him with their Bodies, but withhold their Spirits. Thus the Worshippers of Baal used to carry themselves; 
1 King. 18. 26, 28.  witness Ahabs Prophets, of whom the Scripture testifies, that when (upon that famous contest betwixt Elijah, and them) they prayed to Baal) they cried aloud, leapt upon the Altar, cut themselves after their manner, with Knives and Lances, till the blood gushed out upon them. They laid not out themselves in ardency of holy affection, or spiritual importunity, but in shouting and making a noise, thinking (according to the manner of the Heathens) that they should be heard for their much speaking. And when that would not do, 
Mat. 6. 7.  they leap and cut themselves, hoping thereby to stir up their careless sleepy Deity to audience.  
But it is not Heathens only, that have contented themselves with outside Worship: Others that either did or might have known better, have done the like. Thus the Jews carried themselves, as appears by that sad complaint of God by the Prophet Isaiah: This People (saith he) draw near to me with their mouth, 
Isa 29: 13  and with their lips do honour me, but have removed their heart far from me. They worshipped God with the outward man, with the incurvation of the Body, but not with the inner man, not with the heart. Though they had heard much of the Omnisciency of God, his indignation against Hypocrisy, his calling for the heart, and the vanity and detestableness of all services without it, yet did they withhold it from him. And thus the Scribes and Pharisees behaved themselves in after times, as appears by our Saviour, who complains of them in these very words of the Prophet Isaiah, 
Mat. 15. 7, 8.  which I have now recited: Ye Hypocrites (saith he) Well did Esaias prophecy of you, saying, This People draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me. That which God looketh most after, that they kept furthest from him, that which would have been most acceptable, that they were loathest to part with. They made a great ado about their outward actions, and looked that they were accurate and decent, and in the mean time their hearts which he called for, they withheld from him.  
And the Papists, though they arose too late to be mentioned in Scripture, yet are (as all know) notorious for their vanity, both as to their Doctrine and Practice, in this particular. As to their Doctrine, hear what the Jesuits (that Society of Angels, that flight of Phoenixes, as they style themselves) teach. 
Myst. of Jes. p. 51, 123, 134.  Among other rare Maxims, which they have framed to facilitate the exercise of holy things, take these instead of many. They say it is enough to be bodily present at the Mass, 
Additionals, p. 82.  though a man be absent as to the mind; provided he behave himself with a certain external reverence: That a man fulfils the Precept of hearing Mass, even though he have not the intention to hear it: That when two Persons say over their Breviaries at the same time, they may repeat each of them his Verse at the same time, not troubling themselves about any thing of attention, to what they do, because it is not any way necessary. Nay, in order to People's obtaining of Heaven (because they will not perhaps be at the trouble of any active Devotions) they let them know, it's sufficient for them to have always a pair of Beads about the arms, after the manner of a Bracelet, or to have a Rosary about them, or some Picture of the Virgin. These are strange Maxims (you'd think) yet are they delivered to us by no meaner men, than Gaspar Hurtado, Vasquez, Caramuel, and such like. And if we leave them, and go to the Papal Chair, the pretended seat of Apostolical Wisdom and infallibility, what liberal Indulgences does his Holiness grant upon most frivolous and childish grounds? In the Church of St. Eusebius at Rome, 
Pet. Du Moulin Confut. of Purgatory c. 1. p. 8, 9  they have (as a good Author tells us) seven thousand four hundred fifty and four quarantines of days of very Pardon. for such as shall bring thither any honest offering, and afford (as the words of the Bull do run) manus porrigentibus adjutriees, their helping hands to such as seek to them. In the Church of St. Mary-deliver-us-from-the-pains-of-hell, (for that is the Church's name) there are daily granted eleven thousand years of indulgence to such as shall bring an honest offering; that is to say, shall give (not to the poor indeed, but) to the rich Monks. In the Church of St. Praxede, you have daily twelve thousand years of very Pardon, and as many quarantines of days, with the remission of the third part of your sins, in such manner, that visiting the Church three days in a row, you shall purchase plenary pardon of all your sins, and six and thirty thousand years by provision, besides the quarantines, which the Popes have since increased, to sixscore thousand years for every day. 
Sir Edw. Sandys Europe. Spec. p. 23.  And another Author of eminent note, who was amongst them, tells us, that Pope John the twentieth, that he might make things yet more easy, granted forth an Indulgence, that every inclining of the head at the Name of Jesus, should get twenty years' pardon. And Hassenmallerus informs us, That being in Rome, Cardinal Farnsey's Notary gave him an Image blessed by Pope Pius the Fifth, 
Vid. Cham. Epist. Jes. p. 116.  in which were inscribed these words; He that on the feasts of the blessed Virgin Mary, falling down before this Image, thrice saith his Paternoster, and Ave-Maria, gains two thousand years' Indulgence: and he who devoutly worships it every day, gains twelve thousand years' Indulgence.  
Thus you see what encouragement those that pass for Guides and Leaders amongst them, give their people, to rest in external services. What their practice then is, they being generally so Ignorant and Carnal as they are, you may. (had you nothing of your own Observation, or common same to inform you) easily imagine.  
But we need not travel so far from home for instances of this nature: there are many, even among ourselves that stand deeply guilty of this sin, serving God sometimes with their Bodies, but seldom or never with their Souls. There are many amongst us of such a frame, that if they do but observe the Bell, come together into the presence of God at the hour of Prayer, and there abide a while with their Bodies, though their Souls are at the ends of the earth, they think they have done all that is commanded, and may expect a blessing. They think if they can but follow the Calendar, go over their Divine Offices (as they call them) stand up, kneel down, cringe, bow, and answer in their turns, they have (choose where the heart is all this while) done God good service. But alas, what's all this to the purpose? What's all this in comparison of what God requires? What's all this in comparison of one serious, hearty, humble prayer, accompanied with true contrition, and lively faith? Constantinus Copronimus, the Eastern Emperor was wont to say, Quid sine pectore corpus? what's the body without the soul? What are stately Cathedrals, melodious Music, costly Hangings, rich Utensils, gaudy Vestments, and all the gestures and postures imaginable, without a praying heart? Though our Worship be never so splendid and pompous, decked with the most exquisite humane ornaments, yet unless the heart engage in it, it is in vain, nay odious and abominable. It is to be wished then, that men would stand less upon matters of this nature, and look more after the heart.  
2. Such as worship God but not in truth. Many are of such a temper, that they know not how to worship him, unless it be in a ceremonious way. They have so inur'd themselves to Ceremonies, and taken such affection to them, that they scarcely know how to do any thing in the service of God without them: so that take away them, and you serve them as Jacob did Laban: you take away their gods, and with them, 
Gen. 31. 30.  their worship, happiness, and all at once. Though they hear over and over again, that God hath declared against such kind of worship, told them, that it is not pleasing to him, that the time of it is expired, and the like, yet they are not satisfied, but they must, and will have it. And herein they much aggravate their sin, that not conrenting themselves with those Ceremonies, which are of divine institution (whereof I gave you account before) they frame others of their own heads, which they do not only equal with, but prefer before them. Thus the Scribes and Pharisees; as if all those Ceremonies God appointed by Moses had been too few, they must have some of their own, which they were very exact (choose what became of the other) in the observation of. What a stir did they keep about washing of hands, 
Mark 7. 4.  cups, pots, brazen vessels, tables, and such like things, which they did not only use themselves, but impose on others, and that with so much zeal and rigour, that they were ready to quarrel with Christ's Disciples, because they did not do, as they did? And what ado likewise did they make with their Phylacteries and fringes? not contenting themselves with those prescribed by God, 
Numb. 15. 38, 39  they would have greater, such as would be more seen, and with a louder voice proclaim their zeal and sanctity. They made broad (saith the Evangelist) their Phylacteries, and enlarged the borders of their garments. They thought those appointed by the Law were too little, 
Mat. 23. 5.  and did not sufficiently bespeak their good affection and devotion (which they desired all might take notice of, and admire them for) and therefore they made them such as would be seen further, and speak louder, and these they wore with much pride and ostentation.  
And in this ceremonious, superstitious humour, the Papists imitate them to the life. As they imitate them in their Hypocrisy, so they do likewise in their superstition. 
Mundus oneratus est constitutionibus humanis, oneratus est opinionibus & dogmatibus scholasticis, tyrannide fratrum mendicantium, etc. Vol. Epist. l. 12 Epist. ad Card. Mogunt.  Hence that serious complaint of Erasmus; The world (saith he) is laden with humane constitutions; it is laden with the opinions and doctrines of the Schoolmen, with the tyranny of the mendicant Friars, who though they are the Vassals of the See of Rome, are yes so potent and numerous, that they are formidable to the very Pope, and Kings themselves. Jerusalem itself, when she was under the paedagogical Administration, and when the Ceremonial Law was at the height, had not more Ceremonies than Rome hath at this day. There was not a Ceremony among the Jews, which they have not either in the same kind, 
p. 422. Neque illic minor est umbrarum densitas quam fuit olim sub Judaismo. Calvin. in Joh. 4. 23. Nihil fuit inter omnes Ceremonias Judaicas cui non simile & aequivalens aliquid inplerisque, & ejusdem generis multa plura reperiantur inter Pontificios, etc. Ames. Bell. Eneru. t. 1. p. 257.  or somewhat equivalent to. Nay, as if that were not sufficient, they have taken up many used by the Heathens, which the Jews had not, nor any thing like them.  
And how far many amongst us, that pretend to be come out of Babylon, and to have cast of communion with her, do symbolise with them, I need not tell you. Now what manifest disobeying, nay, presumptuous contradicting is this of Jesus Christ? Will he have the Law of Ceremonies abrogated, and will men (and such too as pretend to be his obedient servants) have it continued? Does he say, God must be worshipped without Ceremonies? and do they say, he shall be worshipped with them? What's this but a thrusting themselves into his Throne, an invading of his Authority, and a laying hold on his Sovereignty and Dominion? What's this but to charge him with insufficiency, and say, he is unfit to govern the Church, or be the Head of it? And is this the respect they have for him? Is this the thanks they give him for their Redemption: for his saving them from the curse of the Moral- Law, and yoke of the Ceremonial? Who would ever think that any that carry the names of Christians, and desire the setting up of his Kingdom and Government, should deal thus unworthily with him? Either he is our Lord, of not; fnot, why do we profess he is? if he be, why do we not obey him?  
The third Use may be for Exhortation, 
Use III.  to persuade all to worship God in spirit and in truth. This is the Worship God himself hath prescribed, and by his Son propounded to us, and therefore let us all, without any disputing or drawing back, close with it.  
1. Let us worship him in spirit. When ever we come into his presence, let's beware we leave not our spirits behind us; let's be sure we take them along with us, and engage them in the work. What ever service or duty we set upon, let's be sure to employ our spirits in it. Let thine heart (saith God) keep my Commandments. 
Prov. 3. 1.  The heart is the thing he chiefly calls for, expects, and eyes in all our performances; and therefore when ever we address ourselves to him, let's be sure to bring our hearts along with us, present them to him, and keep them in order, whiles they are before him. When we go into his presence to sanctify his name, and humble ourselves, 
1 Pet. 3. 15.  let's do it with the heart. When we pray unto him, praise him, 
2 Chron. 7. 14. Isa. 26. 9 Psal. 9 1. Col. 3. 16. 1 Chron. 30. 19  sing Psalms, let's do it with the heart. When we read or hear his Word, receive the Sacrament, or celebrate any other Ordinance; let's do it with the heart. One grain of heart-service, is of more account with him than Mountains of all other services whatsoever. He would rather have one bleeding heart offered to him upon the Altar of his Sons Merits, than many thousands of Oxen upon Altars of Stone. He is more pleased with the sighs of a contrite heart, than the costliest incense that ever was presented to him. The heart is the thing he hath pitched upon, and he will either have it or nothing. He stands so much upon it in all our sacrifices, that though other things be mean, yet if that be there, to animate and put life into them, he will accept of them; and if other things be never so costly, and that be wanting, he will not endure them. Set the heart aside, 
Isa. 66. 3.  and he that killeth an Ox, is as if he slew a man: He that sacrificeth a Lamb, as if he cut off a Dog's neck: He that offereth an oblation, as if he offered Swine's blood: He that burneth Incense, as if he blessed an Idol. Alas, men mistake the nature of Religion, imagining it consists in that it does not. They look to their outward actions, and keep a great stir about them, whereas he regards them not any further than the heart concurs with them. What cares he for the expression of the tongue, lifting up the eyes, smiting the breast, bowing the knees, or any such outward actions? he matters them not a jot further than the heart joins with them. What cares he for a man's making a good Profession, unless he have good affection; for his speaking like an Angel, unless he mean accordingly; for his seeming to be holy; unless he be so indeed? What cares he for a man's outward engaging in the common duties of Religion, while he inwardly hates them; for his giving him the knee in prayer, while he denies him the heart; for his hearing the word while he does not believe it? What cares he for his sitting with Christ at the Sacrament, while he hath a design to betray him? for his going in Pilgrimage to his Sepulchre, while he daily crucifies him at home; for his wearing hair-cloath on his back, while he nourishes Pride and Hypocrisy in his soul? Do you care for a man that smiles in your face, and speaks you fair, but inwardly hates you, and plots your ruin? No more does God care for a man's specious pretences, unless his heart be with him. If therefore you would worship God regularly, acceptably, comfortably, see that you worship him in spirit.  
Now that I may the better evince to you the reasonableness of this worshipping God in spirit, and provoke you to it, I shall offer to your thoughts these following Queries.  
1. Whether hath not God propriety in your souls, as well as in your bodies? Did not he make the one, as well as the other? Did not he redeem the one, as well as the other? Hath he not furnished you with proper and suitable supplies for the one as well as the other? Nay, have not you solemnly resigned to him the one, as well as the other? If you have, with what colour or show of reason, can you withhold from him the one, any more than the other? If we consult the Scripture, we shall find, that though God challenge a propriety both in soul and body, yet he challenges a propriety in the former in an especial manner, 
Psal. 24. 4.  call it his soul. That hath not (saith he) lift up my soul to vanity. In the Original, according to the Kethib, or Line, it is, as our translation renders it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul, but according to the Keri, or Marginal correction, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul; God thereby intimating that the soul is his, and that in a peculiar manner, as a thing that he hath title to in many respect. But if you think this not clear enough, hear what he saith in another place. 
Ezek. 18. 4.  All souls (saith he) are in me. All Souls! yes, and all bodies too; but souls are his in an eminent way. Every soul in the world is his, made by him, under his eye, and at his disposal. The souls of Parents and Children, rich and poor, Princes and people, are all his. Now, if the soul, as well as the body be Gods, what more equal, than that you should at his command worship him with it? were it your own, you might withhold it, but being his, and that too, which he mainly respects, & looks after, you cannot without guilt of high injustice do it.  
2. Whether is he not worthy of your souls, and the best service you are capable of doing him with them? Though the soul be (as you have heard) an excellent being, yet sure if it were far better than it is, it were not too good for him. What, did he not think it too good to bestow it on you, and that before it was tainted with the least spot of sin, and will you think it now too good for him? Nay, did he not think his own Son, with all the blessings of the Covenant of Grace too good for you, and yet will you think your Souls too good for him, and withhold them from joining with your Bodies in his Worship? There is not a Soul, no nor an Angel in Heaven, that thinks himself too good to be employed in his service, but is ready to undertake the meanest Office for him; and shall we poor Mortals think ourselves, or any thing belonging to us, too good to be laid out for him? By no means. We should rather say, Come Lord, here is my Soul, take it to thyself, and use it as thou wilt. It is indeed my Darling, but were it ten thousand times better and dearer to me than it is, I should not think it too good for thee. Such as it is, it is thine; Oh that it were better for thee!  
3. Whether should you not let him have that in your Worship, which he judges and measures all by? That you ought without question to do, and consequently you ought to let him have the heart, for that he reckons all by. Solomon saith of a man, 
Prov. 23. 7.  As he thinketh in his heart, so is he; that is, both in himself, and in God's account: As God finds his heart, so he esteems of him; if he find it good, he esteems him good; and if he finds it bad, he esteems him bad. And as he esteems of every man by his heart, so he esteems of his service by it. If the heart be in it, he accounts it good, and if the heart be not in it, he accounts it bad. Let a man but give God his heart, and he overlooks other infirmities, and if he deny him that, let him do never so much, it's all lost labour. The Scripture affords instances of both: On the one hand, 
1 King. 15. 14.  Asa, though a good King, missed it in many things: he executed not the Law upon his idolatrous Mother, removed not the high-places, and the like; yet because his heart was right, God accepted him. On the other hand, Jehu, though a bad King, did many good Works; 
2 King. 10. 31.  destroyed Ababs house, slew the Worshippers of Baal, with other good service; yet because his heart was not right, all was in vain. The Jesuits indeed, as if they were resolved to make themselves the laughingstocks, as well as the hatred of all good Christians, speak so lightly of the Souls engaging in the service of God, as if it were indifferent whether a man understand what he does, 
Vid. Becan. t. 3. c. 8. q. 1 sect. 10.  or not; nay, whether he do it by himself or by another. Hence they use, as a learned Writer of our own tells us, 
Jesuitis est in more aleae lusu interse contendere, etc. Ames. Bell. Eneru. t. 2. p. 23 4.  to cast the Die which shall say Prayer for the other. Whether such Devotion as this be proper, or like to find acceptance, let any one that hath but one grain of a Christian Spirit left him, judge.  
4. Whether do you not employ your Souls in far meaner and lower Offices than the service of God? When you go forth into the World, do not you take them along with you? When you go out into your Shops, into the Market, into the Fields. have you not them with you? Do you not use their assistance in every Bargain, advise with them in every Business, and do what ever you do with their concurrence? Do not you make them Hewers of Wood, and Drawers of Water, cause them to attend on every vain and frivolous undertaking, and prostitute them to the very Dunghills? Nay, do you not vex and grieve them with anxious and thorny Cares, about the poorest and basest matters, insomuch that you sometimes make them weary of their Habitations, and long to be divorced from them? And will you thus employ your Heavenborn Souls, ennobled with such rare and excellent faculties in things of this nature, and yet think them too good to be employed in the service of God, wherein the glorious Angels themselves so much delight? What's this but most wretchedly to debase yourselves, and provoke God that gave you your Souls, to tear them away from you?  
5. Whether would you not have God to let you have his heart in all that he does for you? When he bestows upon you Corn, and Wine, and suchlike benefits, would you not that he should do it with his Heart, without designs of dereliction or obduration? Would you be content that whiles he stretches forth his hand of bounty, and fills your mouths with his outward blessings, he should in the mean time withhold his heart from you? 
Gen. 4. 14.  Alas, what did it avail Cain to be Adam's firstborn, and Heir of all the World, when God would not own him? Or what did it avail Esau to be the first born of the wealthy Isaac, and elder Brother to the Princely Jacob, 
Gen. 16. 13  when the Lord hates him? Upon these and suchlike considerations, I cannot but think but you would have God, whatever he does for you, to let you have his heart with it. Every good man saith, Lord, whatever thou dost for me, let me have thy heart with it: Though thou give me the Bread of Adversity, and the Water of Affliction, yet let me have thy heart with it: Though I have never so little from thee, let me have thy heart in it. Now what you would that God should do to you, the same do ye to him. If ye would that he should let you have his heart in what he does for you, let him have yours, in what you do for him.  
6. Whether would you not have your service accepted of God? If you would not, what do you tender it for? Do you think it worth the while to mock him, or that you may do it with safety: If you would have your service accepted, then engage your hearts in it: for, assure yourselves, do what you will, all is in vain without it. Simon Magus believed, was baptised, continued with Philip, and wondered at the Miracles and Signs which were done; and what was he the better for all this? 
Act. 8. 21.  Thou hast neither part nor lot (saith Peter) in this matter; for thy heart is not right in the sight of God: Observe here how far this man went; he acknowledged the truth of the Gospel, received the Seal of the Covenant, associates himself with the Servants of Christ, (which others were afraid to do) is affected with their wonders, desires ability to do the like, and that so earnestly that he offers money for it; but his heart is not right, and that mars all. Had it been right, though he had done less, it would have been enough; but that being wrong, though he did more, it was too little. Faith and Holiness are so necessary to the acceptance both of our Persons and Services, that without them all is in vain. Herein the Scripture is most plain: For one and the same Apostle shows that without the former it is impossible to please God, 
Heb. 11. 6. 12. 14.  and without the latter it is impossible to see him. Now this being so, be sure when ever you present yourselves before the Lord, to have your hearts and affections with you, and engage them in his service, 
1 Cor. 15. 58.  and then your labour shall not be in vain in the Lord, as the labour of Hypocrites, and all such painted Sepulchers, is; but than you shall make your way prosperous, 
Josh. 1. 8.  and then you shall have good success.  
2. Let's worship God in Truth. Whiles Jews, Pagans, 
Optarim omniaquam simplicissimè fieri, etc. P. Martyr, Ep. Amico cuid. in Angl. p. 1127. Col. 2. 8.  and such as symbolise with them, do contrary to his Command, worship him in the use of Rites and Ceremonies, let us in obedience to it, worship him in truth. Let's beware lest any man spoil us through Philosophy and vain deceit, after the Tradition of men, after the Rudiments of the World, and not after Christ The Jewish Ceremonies, which we are mainly to look after, as having been once of Divine Institution, were crucified (as you have already heard) with Christ, and died with him; and the Christian Church did after a time decently (as it were) inter them, and lay them in their grave; and let not us now offer to dig them up again. This in Augustine's account were no less than to offer violence to the Diceased; 
Non esset pius funeris deductor sed impius sepulturae violator. Ep. 119.  than which, what can be more inhuman and barbarous? Though there was a time when they were salutaria exercitia, wholesome and useful Rudiments, yet now it's not so; now they are no better than foetida cadavera, filthy Carcases; fitter with those mentioned by the Prophet, 
Isa. 65. 4.  to remain among the graves, and lodge in the monuments, than abide among the living; and therefore let's not own them, or have any thing to do with them. God ordained in the Levitical Law (which was the Jews Ritual) that if any man touched a dead Body, 
Numb. 19 16.  he should be unclean. If then their Ceremonies are dead, let's beware of touching them, lest we become unclean. And as for other Ceremonies, which are of latter date, and humane institution: let's take heed likewise how we own them, or have any thing to do with them. I may say of the one sort and the other, as Solomon did in another case, 
Pro. 20. 10  Both of them are alike Abomination to the Lord. The former once were lawful, but now are unlawful; the latter never were lawful, nor ever will be lawful; and therefore as we desire to keep ourselves pure, let's abstain from both of them, and utterly renounce and disclaim them.  
Now that I may the better hold forth to you the necessity of worshipping God in Truth, and the unwarrantableness of worshipping him in the use of Ceremonies, I shall offer to you these following Queries.  
1. Whether is there so much as one word or syllable in all the holy Scriptures for any such kind of Worship? If you are Christians, you take the Writings of the Prophets and Apostles for the Word of God; and if you are Protestants, you take them for a complete and perfect Rule of Divine and Religious Worship. The Holy Ghost hath there declared both to whom such kind of Worship belongs, and the manner wherein it is to be performed. If therefore you will act regularly, and do nothing but what is just and warrantable, show us by what Prophet or Apostle he hath allowed you to worship in the use of Ceremonies. In the old Testament he foretells the abolishing and ceasing of Them. 
Dan. 9 27. Cant. 2. 17.  The Church of those times being afflicted with the burden of them, prays for support till the time of their ceasing should come. Christ no sooner sets upon preaching, 
Mat. 11. 28 15. 3.  but he invites People from them, justifies them in the refusal of them; and afterwards laying down his Life to redeem them from them, 
Col. 2. 14.  he blots out the hand-writing of Ordinances that was against them, takes it out of the way, and nails it to his cross. The Apostles, 
Act. 15. 28.  Elders and Brethren at Jerusalem, directed by the Holy Ghost, who sat Precedent amongst them, decreed against them. And as if all this were too little, Paul who had once such esteem and Zeal for the Rites and Traditions of his Fathers, speaks of them with words of greatest contempt and indignation; calls them all to nought, 
Heb. 9 10.  terms them carnal Ordinances, Rudiments of the World, 
Col. 1. 8.  beggarly Elements, and the like. 
Gal. 4 9  Thus I have showed you that both Prophets and Apostles speak much against Ceremonies, do you now show where they speak any thing for them.  
2. Whether if the holy Scriptures have nothing at all for them, is it not apparent superstition to institute them, or worship God in the use of them? If Tertullian be not mistaken, it is: Those Ceremonies (saith he) are vain, which are used without any Authority of Divine or Apostolical Command, and are to be accounted superstitious; and even therefore to be repressed, 
Sed quoniam unum aliquod attigimus vacuae observations, non pigebit catera quoque denotare quibus meritò vanitas ex probranda, siquidem sine ullius aut Dominici, aut Apostolici praecepti auctoritate fiunt. Hujusmodi enim non religioni sed superstitioni deputantur, etc. De Orar. cap. 12. p. 23. Ed. Pam. Superstitio vitium est Religioni appositum secundum excessum, etc. 22. q. 92. a. 1. c. Acts 17. 22. Mark. 7. 5, 6, 7. Col. 2. 20. Gal. 4. 10.  because they make us in some sort like the Gentiles. And if Zanchy, Vrsin, Viret with other Orthodox and learned writers on the second commandment, are not mistaken, it clearly falls within the compass of it. Nay, if the very descriptions that the schoolmen give of superstition may pass, it stands justly chargeable with it. Aquinas places it in the excess of religion, as when a man gives divine worship either to him, it belongs not to, or in that way, it ought not to be given. And speaking of four kinds of superstition, he places the first in the giving of worship to the true God, modo tamen indebito, but after an undue manner. It consists not only in the worshipping of a strange deity, but in the worshipping of the true Deity in a strange manner, such as he hath not appointed. He that adds institutions to his institutions, nay so much as a ceremony to the ceremonies, he hath appointed, is guilty of it. And therefore as the Athenians were guilty of it in their ignorant worshipping of their unknown God, so likewise were some both of the ancient Jews and Christians; the former in their washing of hands before meat; the latter in their abstaining from certain meats, and observing of days. And what a great sin it is to be guilty of it, we may gather from Gods proceedings against Saul upon his miscarriage in the business of the Amallkites. For the injury they offered to the Israelites when they came from Egypt, 
1 Sam. 15. 3.  the Lord appoints Saul to go and destroy them, both man and woman, infant and suckling, ox and sheep, camel and ass. And he accordingly went against them and smote them, but did not fully observe his commission; for, to say nothing of other things, he spared the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good. And this he did (if he himself say true, and we do not find that Samuel charges him with falsehood in it) that he might sacrifice them to the Lord in Gilgal. Saul then, out of a superstitious humour would offer that to God which he would not have offered to him. And what's the issue of it? why, he is so incensed against him for it, that he takes him and devests him of his royal ornaments, deposes him from being King, and casts him out of his favour for ever.  
Saul committed several miscarriages before, but God was not so displeased with any of them as he was with this. We do not find that he ever smiled upon him, or owned him after this time. Now if it be superstition, to do that in the worship of God that he hath not appointed, and such a dangerous thing to be guilty of it, you had best consider before you go any further whether you may either lawfully, or safely use such Ceremonies in his worship as he hath not appointed, but have been devised by men.  
3. Whether should you not imitate the primitive Church? If ever the Church were worthy of imitation, 
Vid. Euseb. Hist. Eccl. l. 3. c. 32. gr.  it was during her primitive state. Then, as Egesippus shows, she was a pure and incorrupted Virgin. So she continued for somewhat above an hundred years after our Saviour's time; so long she remained free from those superstitions and errors that after, like a mighty flood, broke in upon her. Now during this space of her Virgin purity, whether had she any of those Ceremonies that at this time are, with so much heat, contended for, amongst us? The learned Camero (to mention no more) is peremptory in the negative. 
Consideremus quaeso primitivam illam Ecclesiam, etc. De Eccl. Rome c. 10. p. 560.  Besides (saith he) water in baptism, bread and wine in the Lord's Supper, imposition of hands, and anointing of the sick, she had not any ceremonies at all. Christians then contented themselves with the institutions of Christ, and rejoiced in the liberty wherewith he had set them free, without troubling themselves or others, with the devising or imposing of any humane rites or ordinances.  
4. Whether ought you not to maintain your Christian liberty? you think you aught to maintain your civil liberties, and will venture at law all you have, before you will let them go: and ought you not to make as great account of your Christian, and spiritual liberty, as of your civil? I am sure Paul did. Though he were a man of a most peaceable, condescending spirit, yet herein he was resolute. 
1 Cor. 6. 12.  All things (saith he) are lawful to me, but I will not be brought under the power of any. And the same path he went in himself, the same he persuades others to go. Be ye not (saith he) the servants of men. 
1 Cor. 7. 23.  When he speaks of civil matters, than he doth all he can to stir them up to yielding and complying, labouring to prevent law-suits and the evils that attend them. 
1 Cor. 6. 5, 6, 7.  Is it so (saith he) that there is not a wise man amongst you, no not one that shall be able to judge between his brethren? But brother goeth to law with brother, and that before the unbelievers. Now therefore there is utterly a fault among you, because ye go to law one with another: why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? This is his language as to civil matters: therein he uses all his art, and interest, to persuade them to mutual submission and forbearance, advising them rather to recede from their own rights, and suffer themselves to be defrauded, than to engage in vexatious law-suits, to the dishonour of the Gospel. But when he comes to speak of spiritual matters concerning their Christian liberty, he discourses after another manner. Therein he will have them to be steadfast and unmoveable, not enslaving themselves to the wills of men, or becoming their servants. What it is to be the servants of men Ambrose tells us. 
Servi hominum sunt, qui humanis se subjiciunt superstitionibus. In 1 Cor. 7. 23.  They are the servants of men (saith he) that subject themselves to humane superstitions. Doubtless, as God will call you to an account for his word and ordinances, so he will for your Christian liberty, and therefore it concerns you to take heed how you let it go.  
5. Whether should you not so far as lawfully you may hold communion with the best reformed Churches? without question it is the will of Christ, that you should so do. If there be one Church more Orthodox and holy than another you should endeavour communion with it. And if so, how can you imagine it lawful, to worship God in the use of those Ceremonies, which the best reformed Churches have declared against and abolished, as not only unnecessary and burdensome, but superstitious and scandalous? not to trouble you with instances of their dislike and utter renouncing of them (whereof you may see plenty in others) Suartez mentions it as the common doctrine of Protestants, 
Putant isti n●n licere Deum colore al●o cultu nisi illo qui in scriptkris nobis praeceptus. m. 3. t. 3. disp. 15. sect. 2. Heretici hujus tomporis dicunt omnem ceremoniam & omnem cultum à Deo info non praeceptum seu in Evangelio non contentum superstitionem esse, etc. De Relig. vol. 1. Tract. 3. l. 2. c. 1.  that it is unlawful to worship God with any other worship, than that which is commanded in the Scriptures. And that you may not think he speaks with reference only to the substance of worship, hear what he saith in another place. The heretics (saith he) of our time, say that every Ceremony, and every kind of worship that is not commanded by God himself, or is not contained in the Gospel, is superstition: yea, they call it idolatry. And if the Protestant Churches profess such doctrine, and act accordingly, and that without sin, how can you without sin separate from them? how will you free yourselves from the charge of schism, which is an evil so much condemned by Christ, and prejudicial to the honour and welfare of his Church?  
6. Whether leaving both the practice of the primitive Christians, and the communion of the best reformed Churches, and you lawfully go and comply with Idolaters in the use of those things, they have grossly abused in their profane mysteries? Herein the Scripture is very plain. 
Leu. 18. 3.  After the doings (saith God) of the land of Egypt wherein ye dwelled shall ye not do: and after the doings of the land of Canaan whither I bring you, shall ye not do: neither shall ye walk in their ordinances. And in another place: 
Deut. 12. 29, 30.  When the Lord thy God shall cut of the nations from before thee, whither thou goest to possess them, and thou succeedest them, and dwellest in their land: take heed to thyself, that thou be not snared by following them, after that they be destroyed from before thee; and that thou inquire not after their Gods saying how did these Nations serve their Gods? even so will I do likewise. As God would have us to stand in a close union to him, and one another, so he would have us to stand at the utmost distance from idolaters. And upon this ground the ancients declined the use of many things though in themselves lawful, because they were used and abused by Idolaters. Tertullian would not have his Christian soldier, to go with a Laurel upon his head, and that because the heathens used to do so. And Bishop Jewel hath several other instances of the same nature. And ought not we in these days to detest idolatry and avoid communion with such as are guilty of it, 
Defence of his Apol. part 3. c. 5. div. 1. p. 346.  as well as the servants of God have done in former days? Is it not as odious to him, and ought it not to be resisted by us, as much now, as ever? If therefore the ceremonies imposed be such as had their birth amongst idolatrous pagans, and other enemies to God and his truth, and have been not only used, but notoriously abused by them, how can you without apparent guilt make use of them? And thus I have given you the Quaere's, I thought good to offer to you, both concerning the worshipping of God merely with the outward man, and the worshipping of him in the use of ceremonies; consider of them and deal faithfully.  
I shall now in the last place, acquaint you with the common impediments of worshipping God in spirit and in truth; and show you whence it is that men are so ganerally averse to worship him that way. And in pursuance of the method propounded to myself, I shall first speak of those that concern the worshipping of him in spirit; and they are these.  
1. Their misapprehensions of God, his nature, essence, and will. I have told you already, that God is a most pure and simple being, and would have worship suitable thereunto; but men are apt to think otherwise of him. They are apt to think he is a being clothed with such gross matter as we poor mortals, that dwell in tabernacles of clay, carry about with us, and that he would have such kind of worship, and accordingly they give it to him. 
Psal. 78. 41.  They limit the holy one of Israel; they measure him by themselves, his properties by theirs, and his will by theirs, and think what pleases them, pleases him. 
Psal. 50. 21.  Thou thoughest (saith God) that I was altogether such an one as thyself. Now this is a most unreasonable and unjustifiable thing; for what proportion is there betwixt that which is infinite, and that which is fivite; betwixt a most spiritual and simple being, and a soul attended with impotent and carnal passions, and clothed with gross and sinful matter, still drawing it to objects and pleasures suitable to itself? none at all. 
Isa. 55. 8, 9  My thoughts are not your thoughts, neither are your ways, my ways, saith the Lord. For as the Heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. If the thoughts and ways of a man are so far above the thoughts and ways of a beast, which yet is his fellow creature, made of the same elements with him, how far must the thoughts and ways of God, needs be above the thoughts and ways of man? We must not measure the nature and will of God by ours (that's an unsafe way) but by what he hath revealed of himself in his word, wherein, he hath made known both his nature and will to us, and set down what he will have us to do. And therefore since he hath therein declared he will be worshipped in spirit, we must without consulting with flesh and blood worship him that way.  
2. The secret and close enmity that is in them to all divine and spiritual matters. Though they are endued with reasonable souls, and are thereby capable of conversing with God, and holding intercourse with Heaven, yet through the miserable depravation that hath seifed upon their natures, they are utterly averse to it, and all spiritual services. 
Rom. 8. 9  The carnal mind (saith Paul) is enmity against God. Carnal men have carnal minds, and are for carnal things, and have in them an enmity to God, Christ, and all spiritual services. By how much any service is more spiritual, by so much they are the more at enmity with it. They would rather be dealing with carnal matters though never so base, than things spiritual though never so precious and excellent. They would rather with the filthy Swine, embrace a dunghill, than with the glorious angels, behold the face of God. The reasonable soul, instead of exercising its authority over the sensitive powers, and holding them in subjection, does captivate and enslave itself to them. Instead of sublimating and raising them up to high and eminent services, it indulges them in their brutish and boundless extravagancies, to the utter indisposing both of itself and them to all spiritual and holy undertake. For the cure hereof, we must pray hard to God that he would subdue this enmity of our souls, stir up the several faculties thereof to the discharge of their proper functions, and cause us to delight in his truth and ways.  
3. Their immersing and drowning their souls in the though 〈◊〉 cares of worldly matters. The world hath ever since the transgression in Eden, and the depravation of our natures thereby, been an enemy to God and his kingdom. It doth not only entice the hearts of the sons of men from him, but doth utterly indispose them for the right serving of him. They let out their hearts so much upon it, are so far in love with it, and so eager in the pursuit of it that when they come to set upon the serving of him, they cannot get them off it. They can no more remove them, than they can remove mountains. Or if they can go so far, as to hale them into the presence of God, yet if Heaven itself lay upon it, they cannot keep them one hour there. when a man hath been all the week long busy about the world, how unfit is he upon the Sabbath day to do any thing for God? what a multitude of matters hath he then to review and exercise his thoughts upon? He hath ground which he hath purchased to view, 
Luke 14. 18.  and oxen which he hath bought to try, and multitudes of other matters to look after. He can perhaps make shift at the close of the week to lose his hands from the world, but he cannot lose his heart from it. They are easily taken off it, but his heart is not so. That goes and takes a view of all the ear hath heard, the tongue hath spoken, and the hand hath done, and passes a judgement upon them all, weighing how far they were managed to his credit, and advantage, and how far not. And herein he is so intent that he cannot spare his heart one hour, no, nor one quarter of an hour, for God. 〈◊〉 is so common that there is not a man that deals much in the World, but his heart will Echo to what I say, and readily assent to it. If therefore we would serve God with our hearts, we must first disentangle them from the world, keep them at a further distance from it, and free them from that miserable vassalage and bondage, they daily (to the unspeakable debasing of them) lie in, to it.  
4. Their forgetting that God's eye is upon them, viewing and taking notice of all they do. They look after the eyes of men, take care to keep their miscarriages from being discerned by them: and so secure their reputation with them; and in the mean time, they forget that there is an all seeing eye upon them, that observes all the treacheries, backslidings, wander of their inconstant hearts, and weighs every of their actions with all the circumstances belonging to them, in a most righteous and unerring balance. And what greater folly can there be than this? shall we stand in awe of men, and not of God? shall we prefer their esteem, and acceptance with them, before the esteem of God, and acceptance with him? Is it God that we are to serve, or men? Is it he that must sit in judgement upon us or they? Is it he that must reward us or they? If it be he that must do it, then le's henceforth have respect to his eye, and see that our services be pleasing to him, choose whether they please men or no. 
1 Cor. 4. 3.  With me (saith Paul) it is a very small thing that I should be judged of you, or of man's judgement. Alas, what will it avail us, to have them think well of us, when he thinks ill? what will it profit us to be acquitted by them, and condemned by him, or to be owned by them and rejected by him?  
5. Their security, and want of care, and watchfulness over themselves. Though they know their souls are treacherous and deceitful, and that they are apt to backslide, and give them the slip in the service of God, yet they will not be got to watch over them, but set them at liberty, letting them rove and wander up and down whither they please. Though they know they have deceived them a thousand times, to the losing the benefit of many a precious ordinance and duty, whereby they might have been edified and furthered in the way of God, yet they still trust to them, letting them take their liberty and do what ever they please. Now this is a very unwise course, and can lead to nothing but destruction and ruin. We must remember what kind of souls we have; they are not innocent but sinful; not prone to holy undertake, but greatly averse to them; not faithful, but treacherous; and therefore, if we will have them to engage in the service of God, we must watch over them, and look to them. When ever we set upon duties, we must inquire after them, call them home from their accustomed wander: and when we have them, we must mind them of what we are going about; and with all the art, and skill we can, urge them with the solemnness and importance of the business, giving them no rest until we have brought them into an awful and holy frame, and fitted them for the work of God. And when we have engaged them in the work, that we may the better keep them to it, we must set a guard upon them, and carefully watch all the back doors, and secret passages, through which they use to steal away from us. And when ever we see them begin to stir, we must presently resist and restrain them, accounting that which is done without them, is vain, and to no purpose. As Masters stand over their idle and unfaithful Servants, to keep them to their work, so must we stand over our Souls, to keep them steadfast and lively in the Duties we have in hand, that so we may serve God acceptably, with reverence and godly fear, because he is a consuming Fire. 
Heb. 12. 28, 29.   
6. Their spiritual slothfulness and lothness to take pains with their Souls. They are convinced that they ought to worship God in spirit, and that such kind of Worship is the likeliest to please him; but rather than they'll be at the pains to bring themselves to it, they'll let it alone, and worship him that way that is less difficult, choose whether it please him or no. They find that to take their thoughts and affections off their usual objects, gather them together, engage them in the service of God, and there keep them close to it, is a business that requires some pains; which rather than they'll take, they'll come with their Bodies alone into his presence, and present them to him, leaving their Souls behind them, as diligent in the pursuit of secular matters as ever. Or if they do bring their Souls with them, yet they do not keep them with them. They have their company no longer than the Servants that attend on them; they bring them to their seats, and there leave them. For the redressing of this Evil, we must call to mind the equity and necessity of the Souls engaging and concurring with us in the service of God; and consider, that whatever we do without them signifies just nothing. And hereupon we must exercise all the Authority we have over them, use all the Interest we have in them, follow them from place to place, and not let them rest till we have prevailed with them to accompany us into his presence, and join with us in the several duties we are to perform.  
Having thus spoken of the several Impediments that concern the worshipping of God in spirit, I shall now proceed to those that concern the worshipping him in truth, and shall therewith conclude this present discourse.  
1. Is Satan, who does all he can to keep men from worshipping God in that simple, plain way that he hath appointed; stirring them up to worship him in a ceremonious superstitious manner, which he well knows will be so far from being acceptable to God, or advantageous to them, that it will rather draw down his wrath upon them. He hath disobeyed God himself, and would have them to do so too. He is become an Enemy to God himself, and would have them to be so likewise. He hath undone himself, and does all he can to bring them into the same condition. When we were in happiness, be never rested till he had got us out of it, and now we are out of it, he does all he can, to keep us from it. As it was he that persuaded our first Parents to eat of the forbidden fruit, 
2 Cor. 11. 3 1 Chron: 21. 1. Luk. 22. 3. Act. 5. 3. Mat. 13. 39 1 Thes. 2. 8 Ephes. 2 2.  so it was he that persuaded David to number Israel, Judas, to betray Christ, Ananias and Saphira, to lie to the holy Ghost. It was he that sowed the tares among the Wheat, hindered Paul from going to the Thessalonians; and it is he that works in the Children of Disobedience. He does all he can to draw men to downright Atheism; but if he cannot bring them to that, he labours to draw them to idolatry and superstition. If he can, he'll keep them from worshipping God at all; but if he cannot prevail with them to go so far, he than labours to keep them from worshipping him after the right manner. If he can, he'll keep them from doing so much as God requires; but if he cannot persuade them to that, he than labours to draw them to more. If he can, he'll persuade them to deny the authority and truth of the Scriptures; but if he cannot get them to that, he'll urge them to deny their sufficiency and perfection; and hereby he makes way for the bringing in of humane Inventions, Traditions, Ceremonies, and any thing that superstitious heads have a mind of. Calvin lays it down as an undoubted truth, 
Verum quidem est nihil abhominibus mali perpetrari quò non eos incitet Satan.  That there is not any evil perpetrated by men, to which they are not incited by Satan. And he himself confesses that he goes to and fro in the earth, and walks up and down in it. And for what end does he this? Not to take the air, for he needs it not; or if he did, he might do it in a narrower compass; nor to acquaint himself with the World, 
In Joh. 13. 2.  for he knows it well enough already; 
Job 1. 7. 1 Pet. 5. 8.  but he does it for another end, and that is, as the Apostle shows, to seek out whom he may devour: and herein he is so diligent and unwearied, that he compasses Sea and Land to make one Proselyte. 
Mat. 23. 15  And that he may the better carry on this his infernal design, he observes the several Constitutions, Dispositions, and Interests of men, and accordingly lays his baits for them. One, he sees inclined to Unbelief and Atheism, and tempts him to that; another, to Profaneness and Debauchery, and tempts him to that; another, to Idolatry and Superstition, and tempts him to that. The Jews were a People extremely addicted to Idolatry and Superstition, and he being aware of it, lays hold on all opportunities and means to provoke them to it. Hence we find that when Moses was dead, and God appointed Michael the Archangel to take his Body and bury it in some secret place, out of the way, Satan stands up, and resists him. He well knew that if the Israelites had but known where the Body of so great a Prophet had said, they would with little ado have been drawn to worship it; and therefore when he saw the Angel going to inter it, and lay it out of the way, he withstands him, and disputes with him. The one was not more forward to suppress and prevent an occasion of Idolatry, than the other was to promote and further it. The Book called Petoreth Mosche, or The passage of Moses out of this Life, describes this strife which was betwixt them. Whether the Book be Apocryphal or no, I leave to others to judge; but the thing itself is not, for the Apostle Judas mentions it. 
Judas 9   
The Scripture in like manner tells us that both Jews and Gentiles sacrificed to Devils: And who stirred them up to such kind of wild Sacrifice, 
Psal. 106. 37.  but the Devil? 
1 Cor. 10. 20.  Men would never be transported with such inhuman fury, and barbarous Devotion as to cut and lance themselves, and sacrifice their Sons and Daughters, did not Satan, who reigns in their hearts, and keeps under those Principles of Nature that are in them, provoke them to it. What work he makes among the poor Indians, and what stratagems and devices he uses, that he may draw those poor ignorant Souls to worship him as God, and prevail with them to give to him that honour that belongs to God, and what it is that puts him upon it, with other matters of that nature, 
Hist. Ind. l. 5. c. 1.  Acosta and others show. And the time was, when he carried on his work in these Nations with a full career, prevailing upon all to yield homage to him. And though upon the breaking forth of the Gospel (of the sound whereof he was impatient) he removed his Court, and betook himself into the barbarous Nations, where he might manage his Affairs with less contradiction and more security, yet he hath not altogether left us. Though he appear not so openly as in times past, nor so audaciously as to solicit to the plain worshipping of Idols; yet he is still, though more privately, and in a way less liable to suspicion, carrying on his design amongst us. Some, he draws to Profaneness, others to Superstition; some to contemn Ordinances, others to corrupt them. If he can, he keeps men from the House of God, but if he cannot do that, he follows them thither, and there makes them either careless or superstitious. When therefore we find ourselves averse to worship God in that plain, simple manner he hath required, and carried forth with a desire of humane Ceremonies and Inventions, let's suspect Satan is dealing with us. When it is once come to this, That we prefer two or three humane, needless, indifferent Ceremonies, attended with such circumstances as render them loathsome, before the Peace of the Church, Preaching of the Word, and Saving of Souls, we may well fear he is at work in us. He is an invisible Agent, a secret Promoter, one that plays in the dark; and therefore though we see no external appearance, yet let's not upon that account, conclude ourselves free from him. He may be busy at work within us, when we think he is far enough from us.  
2. Is Sensuality, or an inordinate affecting of sensual things, or an over-readiness to gratify humour, and please the senses. There is scarcely any thing that does render a man more averse to worship God in simplicity, and carry him away after an external, pompous, ceremonious Worship, than sensuality, or an affecting of sensual things. By how much any man is more sensual, by so much he is the more for a ceremonious Worship. And so on the other hand, by how much any man is more spiritual, by so much he is the more for a spiritual, simple Worship. According to that of the Apostle, They that are after the Flesh, do mind the things of the Flesh; but they that are after the Spirit, the things of the Spirit. 
Rom. 8. 5.  The Israelites were a carnal, sensual People, and what was the issue of it? Why, they must have such gods as they might see going before them. 
Exod 32. 1  They had a God before, and one that had done great things, insomuch that one would have thought that if ever People were contented and pleased with a God, they should have been contented and pleased with him. But here was the ground of their dislike, that he was a Spirit, and therefore being weary of him, they call to Aaron to make them other kind of Gods, even such as they might behold with their Eyes, and see going before them: Not that they thought a God could be made, or that Aaron could do it, or that that Calf which he made, was the God that brought them up out of Egypt; but they would have some visible representation and similitude of that God, which they might see, and do worship to him by. As Children delight in Babies and gay clothes, so do carnal men in sensual matters. 
Homo absque Religion is exercitio non facile ullâ quiete frui potest, etc. Tract. de Praejud. Eccles. Rom. Cap. 10. p. 561.  And with this agrees that of Camero: Man (saith he) cannot easily enjoy any rest without the exercise of Religion, and therefore does still affect some show of Piety; but in this he errs, That being corporeal; he only delights in things external and corporeal; being carnal only in things that are carnal: Therefore by how much Religion is the more external and corporeal, by so much the more it does please him; and by how much it is the more internal and spiritual, by so much it does the more displease him. Hereby you see what it is in this Learned Man's Judgement that makes men so in love with a ceremonious Worship; it is their sensuality, or affectation of external corporeal things. And indeed, who are more eager for a ceremonious Worship, than the most vain and sensual Persons?  
The renowned Duke Plessis, 
Myster. Iniq. (Ed. lat. fol.) p. 122.  speaking of the times succeeding the sixth century, saith, from hence forward you shall find the histories stuffed only with relations of material edifices, oratory's, images, marbles, incrustations, overlaying with gold, and such like, which the worse sort of men were ever most spendfull in. What place more profane and vicious than Rome? It is, in the language of the Holy-Ghost himself, the very mother of harlots, and abominations of the Earth; and yet what place is there in the world that dotes more upon ceremonies than it? And if we come amongst ourselves, who are greater sticklers for them, 
Rev. 17. 5.  than those that are most addicted to sensuality? It is it that makes men in love with stately altars, gaudy vestments, Organs and such like matters. Had they but crucified the flesh and got the mastery over their senses, 
Astutiam suadendi, non potentiam cogendi habet. August. in Psalm 91. Ex parte ipsius potentlae voluntas nullo mode potest moveri nisi à Deo. Aquin. 1. q. p. 106. a. 2: c.  they would care little for such things, but till that be done, they will stand for them. It is not Satan only that keeps them from the right worshipping of God, but it is the viciousness and naughtiness of their natures, that also doth it. Were their nature's right, his attempts would be to little purpose. He might strike fire long enough, before there would be any burning, did they not find him tinder. What he doth (as the stream of writers shows) is not by co-action but persuasion; not by constraining but alluring. He may come and lay the forbidden fruit before us, and suggest that its good for food, and that its pleasant, 
Potest quidem Satan propositis objectis allicere appetitus, aut alteratione humorum corporis turbare phantasiam, voluntatem verò cogere non potest. Molin. Anat. cap. 3. sect. 19 p. 24.  and to be desired to make one wise, 
Consilium dare is potuit, cogere non potuit. Vossius Thes. de Peccat. Adami. thes. 4. p. 31.  and that upon eating of it, our eyes shall be opened, and we shall be as Gods, but he cannot compel us to eat of it. He hath indeed better access to the faculties, can draw nearer to them, and propounds things with more subtlety and advantage than men can, but he can no more compel than they: and therefore he doth not so much as attempt to do it; he goes another way to work, 
Voluntatem directe impellere, efficaciterques movere minime potest. Tilen. Syntag. de mal. Ang. sect. 32. p. 164. Judg. 4. 18.  and that is by soliciting. He deals with us as Jael with Sisera; he invites us into his tent, and there gives us milk to drink, and covers us with a mantle: and then takes his nail and strikes it through our temples. For correcting therefore of this evil, we must watch over the sensitive powers, check their extravagant motions, and bring them into captivity to the obedience of Christ. Whiles Babylon arrays herself in purple and scarlet colour, and decks herself with gold and precious stones, and holds a cup in her hand, let us mortify our earthly members, and crucify the flesh, and then our condition will be far more secure than now it is. Were our sensual powers mortified and spiritualised, and our wills resolute and peremptory in resisting Satan's assaults, all he could do would be fruitless and ineffectual!  
3. Is prejudice, or a precipitant, preposterous judgement, that men have against it. They proceed not fairly and as they ought to do, with this worshipping God in truth; they allow it not a fair trial, that is, first hear and then give judgement; but they first give judgement, and then will not endure to hear it. They either upon no grounds at all, or else such as are very light and unwarrantable take up a prejudice and disaffection to it, and then they are hardly won to it; nay they are hardly kept from persecuting it. Though Abab confessed Micaiah was a Prophet of the Lord, and one by whom they might inquire, of him; yet having taken up a prejudice against him, he hates and persecutes him. 
1 Kings 22. 8.  And so it is in this case; though men, if they will but look with Scripture-eyes, cannot but see this worshipping God in truth is of divine institution, yet many of them having someway, or other taken up a prejudice against it, they do not only refuse to close with it, but hate and persecute it.  
Now the grounds on which they proceed, and build their prejudice are commonly such as these. 
Mark. 1. 27.   
1. They think worshipping God in truth, is but a new kind of worship, 
Act. 17. 19 Ethnici specie novitatis primos Christianos in odium adducebant & antiquitatis suae monumenta, non superbè minus quam falsò ostentabant. De Prejud. Eccl. Rom. cap. 15. p. 565.  of small standing, invented the other day, destitute of that antiquity, that ceremonious worship is attended with. It hath been an usual thing for the enemies of the truth, to charge it with Novelty. The Jews charged the doctrine of Christ; and the Athenians, the doctrine of Paul with it. And Camero tells us out of Symmachus that the heathens objected it against the primitive Christians, accounting their religion as no better than a mere innovation, and thereupon insulted over them. But we must not look upon every thing new, that every one takes to be so. The Scriptures contain not only the ancient Canons but the ancient records of the Church; and if we search them we shall find that though a ceremonious worship was in the Church for some ages, yet it was not so from the beginning. When we would know the ancientness of the privileges of a College or any other society, we presently run ad fundationis tabulas, to the records or writings, wherein those privileges are set down. And so we are to do in this case; If we would know the ancrentness of this worshipping God in truth, we must go to the holy Scripture, and there we shall find an account of it. It will tell us, it is ancienter than any kind of worship whatsoever. Perhaps, you think it is a new kind of worship invented by a company of precise persons addicted to singularity and novelty in these late times, but herein you are much mistaken; For, it is not only the worship instituted by Christ himself, and practised by the primitive Church but the worship that was used (as you have heard before out of Eusebius) by Melchisedeck. Noah, Enoch, and other ancient Patriarches that lived in the beginning of the world, and served God acceptably without any of those ceremonies that so many in these days keep such a stir about. 
See Dr. Sam. Bolton fully on this in his Arraignment of Errors. p. 145.  We shall desire no more for the determining of the present controversy, but that we may go back to the beginning, and try our worship by the ancientest Churches, both of the Old and New-Testament. If we do not make it to appear that this kind of worship was used by both of them, and that before any other, we will never plead for it more.  
2. They allege that they are unaccustomed to it: They say it is such a kind of worship as neither they nor their fathers have been used to, and this they look upon as matter of just exception. Their fathers have served God in a ceremonious way, and they hitherto have done so too and therefore think it is not fit now to change. Though customs are never so bad, yet when men have once used themselves to them, they know not how to leave them. According to that of the Prophet, 
Jer. 13. 23. Vincere consuetudinem dura est pugna. Aug. in Psalm 30.  can the Ethiopian change his skin, or the Leopard his spots, then may ye do good; that are accustomed to do evil. It's a very hard thing for men to leave those ways that they were born and brought up in, and that they have been accustomed to. This is it that hinders Jews from turning Christians, Papists from turning Protestants, and many Protestants from that purity they should, and otherwise might attain to. Amongst other articles that the Jews put in against Stephan and Paul, 
Acts 6. 14. 21. 21.  this was one, that they preached against their customs. 
Joh. 4. 20.  And this very thing the woman of Samaria urges to our Saviour; Our Fathers (saith she) worshipped in this mountain. And no doubt. it was the common argument used by the Samaritans against the Jews. By fathers, she means not here immediate predecessors (that had been a silly plea) but those ancient patriarches Abraham, Isaac, Jacob, Joseph and others, 
Montagu in his Acts and Mon. of the Church in the old t. c. 7. sect. 135. p. 469,  who (as some think) did at some time or other, worship upon that hill; the three first, when they sojourned in the land of Canaan, and the last, when he went up out of Egypt, to bury his father's body in the Cave of Macpelah. Now the Samaritans having this conceit in their heads, thought (notwithstanding all that God had done about his worship since the days of those Patriarches) that this was a sufficient proof that Garizim was the place of worship. In like manner Symmachus tells us, the faith of so many ages is to be kept, 
Symmach. Epist. l. 10. Ep. 54. August. Ep. 48. ad Vincentium.  and the Parents are to be followed of us, that happily followed theirs. And the Donatists used the same plea; its hard (say they) for us to leave the tradition of our Parents. Thus do many prefer the occasional acts of some good men, and customs taken up therefrom, before the express institution of God in his word. For the correcting of which error, we must remember that God made not the practices or customs of men the rule of our proceedings (he was so far from that, 
Jer. 10. 3. Ezek. 20. 18.  that he every where declares against them and dissuades us from them) but the holy Scriptures, 
1 Pet. 4. 2, 3. Mat. 5. 21, 27, 33, 38, 43.  and with them we must consult. And therefore we must take our worship to them, and measure it by them; if it be according to them we must retain it though it seem never so new; and if it be not according to them, we must reject it, though it seem never so old. If it be according to them, it is not want of custom that can make it bad; and if it be not according to them, it is not length of custom that can make it good. And yet how few amongst us can render any other reason for the cermonies under dispute, but that learned and holy men, martyrs and others that were their ancestors used them before them? And what a poor reason is this? Because men are learned and holy are they therefore infallible! Or because they might use ceremonies in their times while the sun was low, and reformation in the birth, may we do it in our times when the sun is in its meridian height; and reformation out of those dangers of abortion, it laboured under before? Is it not reason that as they resormed according to the light and advantages of their times, we should also reform according to the light and advantages of ours? Had those renowned worthies that began the reformation, and sealed it with their blood, argued as we do, and stuck in the steps of their ancestors as we do in ours, where had the reformation been? But we so far weigh what they did not, that we forget what they did. We urge what they retained, not what they laid aside. The truth is, notwithstanding all the esteem and reverence we pretend to have for them, we so far come short of them, that I know not whether, they are more to be admired for their zeal, or we abhorred for our lukewarmness. God doth not only look that we should know as much as our ancestors, but that we should know more, not only that we should be as good as they, but that we should be better. And had we but followed their example, religion had been in greater glory, and the worship of God in another kind of dress than now it is.  
3. They think it's not so decent as a ceremonious worship is. They say the worship of God should be decent, but that this is undecent. One of them tells us, that without the Ceremonies, 
Dr. Gauden in the life of Mr. Hooker. p 27.  as a good face without hair en its head, the reformed religion would have appeared bald, and uncomely. Belike then, religion all along in our Saviour's time and the Apostles and those pure ages following, crowned with so many glorious martyrs, was but as a bald head, uncomely and ill-favoured. And yet if it were so, how as none of the burning and shining lights of those ages, took no notice of it? Comeliness was respected and endeavoured then, as well as now: and yet we read of no such observations and ceremonies so much as once used or named by them, which by the men of this generation are looked upon as the only ornaments of religion and preservatives of comeliness. In consideration whereof, I think I may upon good grounds, say to them, as Paul to the men of Athens; I perceive that in all things, ye are too superstitious. It's not the reformed religion (uncomely, 
Act. 17. 22.  as this Doctor suggests, without ceremonies,) that is to be blamed but he and suchlike Teachers, who know not how to distinguish betwixt comely and uncomely. Seneca tells of Harpastes, 
Harpasten uxoris meae fatuam, scis Haereditarium onus in domo meâ reman: fisse, etc. Epist. 50. p. 609.  his Wife's Fool, that though she were blind, yet she would not be persuaded of it, but cried out against the House, and laid the blame upon it, saying it was dark; she blamed not the blindness of her own Eyes, but the darkness of the House; and faith he, That which we laugh at in her, we are guilty of ourselves: Sure I am, that what he saith is true in the present case; it is not the Worship of God as instituted by him, without the garnish of humane Ceremonies, that is uncomely, or to be blamed, but it is the blindness of men's Eyes that cannot distinguish betwixt comely and uncomely.  
4. They think it's not so edifying as a ceremonious Worship is. They say it does not awaken the affections, quicken the spirit, and excite to Devotion, so as a ceremonious Worship does. But did Christ judge it to be edifying, and will men now come after him, and say it is unedifying? Did not he know what would tend most to the promoting of his own Work, and the carrying on of his own Design and Interest? Will men be wiser than Christ? Will they adventure to censure his proceedings, examine his determinations, and rectify his appointments? Will they take upon them to find fault with his Institutions, and supply the defects of them with their own Inventions? This makes me think of that of Zophar, 
Job 11. 12:  Vain man would be wise, though he be born like a wild Asses Colt. For one man to censure and find fault with the performances of another, is both common and justifiable; but for a man to censure and find fault with his Maker, is intolerable insolency. As we must not think that God is like to us, so neither must we think that we are like to him. The foolishness of God (saith the Apostle) is wiser than men. 
i Cor. 1. 25  Even that which proud selfconceited vain men do count but foolishness, hath in it more wisdom than they can comprehend. And so on the other hand, that which men count highest Wisdom, is but mere folly: What they count a polishing, he counts a polluting. If (saith he) thou make me an Altar of stone, thou shalt not make it of hewn stone, 
Exod. 20. 25.  for if thou lift up thy tool upon it, thou hast polluted it: What they count beautiful, he counts abominable: That which is highly esteemed amongst men (saith Christ) is abominable in the sight of God. 
Luk. 16. 15  What they count edifying, he counts unedifying and destructive. The Scribes and Pharisees no doubt looked upon washing of hands before meat, as both a decent and an edifying Ceremony; but he looked otherwise upon it: 
Mat. 15. 9 Nos ipsi hoc experimu● cum intramus Basilicas ornat as etc. t. 3. de Sacram. in Gen. l. 2. c. 31.  In vain (saith he) do they worship me, teaching for Doctrines the Commandments of men. Bellarmine telling us how the Ceremonies do conserve nourish and in crease holy affection and devotion, saith, This we know by experience, when we enter into the stately Cathedrals, beautified and adorned with Crosses, Images, and flaming Lamps, we most easily conceive Devotion. But we must distinguish betwixt the contentments of the sensitive powers, and the devotion of the reásonable Soul. We may upon good grounds suspect that this Devotion which he saith is wrought in them upon the sight of such things, is rather the former than the latter: For it is not the art or skill of man, that can devise or make things to edify, but the institution and concurrence of God, in whose hands all our Souls are, that must do it. It is not their adorning, or beautifying them, that can make them furtherances of Devotion, but his sanctifying them to such a purpose, and blessing us in the use of them. The most apt and proper means without his blessing, will be ineffectual, and the most improbable and unlikely with it, 
Dan. 1. 15. Itaque id sunt Ceremoniae Religioni quod sal carnibu●, etc.  will prevail: A little Pulse and Water with his blessing, nourishes better than all the dainties of the Emperor's Court without it. But the Jesuit goes on, and tells us, That what Salt is to Flesh, that Ceremonies are to Religion. To say no more, have not these men dainty stomaches, when they must have sauce to such savoury Food? Are they not better fed than taught, when Angels Food will not down, unless dipped in the sauce of humane Ceremonies? Is not the Word of God itself sweeter than the honey or the honey Comb? And are not the Sacraments of themselves a 
Psal. 19 10  feast of fat things, a feast of wines on the lees, 
Isa. 25. 6.  of fat things full of marrow, of wines on the lees well refined? And must they have sauce to these? Were their appetites like those of the Apostles and Primitive Christians, and other of their fellow servants, they would make shift to get down such food without the Salt of Ceremonies; and it were just with God to take it from them, and make them fast, until they have better stomaches. If notwithstanding all this, the Worship and Ordinances of Christ in their spirituality and simplicity will not down with them, but they must needs have the sauce of Ceremonies, let them go on and take their course, 
Psal. 141. 4.  but (as the Scripture saith) let not us eat of their dainties. And so much for the grounds on which men proceed, and build their prejudice against Worshipping God in truth.  
4. Is a worldly temporising frame of spirit, whereby they suit themselves and their proceedings to the times and places wherein they live, doing not that which God requires, and ténds to the honour and furtherance of Religion, but that which carnal Policy suggests, and tends to the promoting of their worldly interest. They prostitute themselves to sublunary influences, and suffer themselves to be acted and governed by them; ever steering their course that way that promises most gain and safety, choose whether it be the way of God, yea or no. They do not, like good and righteous men, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. in ejus vit. p. 3 88  keep their Consciences at one, but turn them, as Diogenes did his Tub, still upon the Sun. Of this kind of spirit was Alcibiades, who transformed himself into all manner of shapes good or bad, that the several times, places and conditions wherein he was, called for; insomuch that he exceeded (as my Author saith) the Chameleon itself. 
Plut. in ejus vit. p. 203. Ed. Paris.  In Sparta, he was painful and abstemious; in jonia, idle and voluptuous; in Thrace, he was ever drinking and riding; in Persia, magnificent and fumptuous; still observing the mode of the place where he was, and conforming to it. And of this spirit was Ecebolus; in the time of Constantius, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. Hist. Eccl. l. 3. c. 11. Evag. Hist. Eccl. l. 3. c. 13, etc.  he owned the Christian Religion; in the time of Julian, he disclaimed it; and in the time of Jovinian he returned to it again; and so as the Historian saith, He was light and inconstant from first to last. And of this spirit was Petrus Mongus Bishop of Alexandria; first he was of the Orthodox Faith, than a Condemner of it, after an Aopprover of it, and after that a Condemner of it. And of this spirit are many of the present Age. both in this and other Nations. Some in France were of Opinion that it is meet for a man to accommodate himself to that manner of serving God which is received by custom, or authorized by the Magistrate, every one in his respective Country, without much solicitousness and inquiry whether it be Christian, or Jewish, 
Treatise concerning Religion, Preface, p. 3.  Pagan, or Mahometan. And this was it that put Amyrald (as he himself shows) upon writing of that excellent Treatise of Religions, wherein he solidly refutes that atheistical and profane conceit. And there are too many amongst us that in compliance with Hobb's licentious Principles, will rather be of any Religion the Magistrate shall set up, or worship God any way he shall appoint, than expose themselves to a little censure and trouble. If the States under whom they live will have them to be Protestants, they'll be Protestants; and if they'll have them to be Papists, they'll be Papists. If they'll have them to worship God without Ceremonies, they'll worship him without them; and if they'll have them to worship him with them, they'll worship him with them. To be short, they'll be as to matter of Religion, whatever their Governors will have them to be, & do whatever they will have them to do; thereby giving the world to understand that they are not made, as the Marquis of Winchester said, ex Quercu, but ex Salice; not of Oak, 
Ut Vestitum sic sententiam babeas; aliam domesticam, aliam forensem. t. 4. de fin. bon. l. 2. n. 64. Rom. 12. 2.  but of Willow. A man may say to one of them, as Tully did to the man in his time: As is the Garment, so is thy Opinion; thou hast one for home, and another for abroad. Now this is a most unworthy and base frame of spirit, and a most wicked and sinful practice, savouring rather of Atheism than of true Piety, or any Christian zeal. It is quite contrary to the express Command of God, who forbids Conformity to the World: It is quite contrary to the honour, importance, and security of Religion, that calls for our utmost Zeal, Seriousness, and Exactness; it is quite contrary to that solemn Oath we entered into at our Baptism, whereby we engaged to forsake the World, and keep Gods holy Commandments, and walk in the same all the days of our Lives: It is quite contrary to the practice of the faithful Servants of God in all Ages of the World: The Righteous (saith Job) shall hold on his way, 
Job 17. 9 Pro more & consuetudine passim poni omnibus hebraizantibus notum est. De Dien Animadv. in Psal. 50. 23. p. 345.  and he that hath clean hands shall be stronger and stronger: The work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such a way as is distinct from other ways, and such a course as is different from that which others take; and this the righteous man walks in steadfastly and constantly. Notwithstanding the paucity of those that join with him, and the numerousness of those that separate from him, yet he holds on in his way; notwithstanding all the flouts and taunts that he meets with from the Sons of Belial, for his holy singularity and preciseness; yet he does not like the Wether give again, but stands his ground and holds on his way. To go no further, how fixed and stable was Job himself, in the midst of those shaking Providences that befell him? Though God rend and tore him all to pieces, yet he remained still the same: Till I die (saith he) I will not remove my Integrity from me; 
Job 27. 5.  q. d. Though I have lost my Children, and Estate, and Friends, yet I have retained my Integrity, and that I am resolved to take with me to my Grave; as naked as I am, I have one thing still, that is, my Integrity, and choose what befalls me, I am resolved to keep that: Though Satan should offer me all he hath taken from me in exchange of it, yet would I not part with it; though he should offer me as many Kingdoms as I have boyles in this diseased Body, yet I would not let it go: As my Soul is the glory of my Body, so is my Integrity the glory of my Soul; and therefore whatever becomes of me, I'll not part with it: I'll sooner suffer the Blood to be pressed out of my veins, and the Soul out of my Body, than my Integrity out of my Soul. And how bravely did the primitive Christians carry themselves as to this matter? Pliny writing to Trajan, declares to him that such was their Zeal and Courage in the behalf of their God, 
Quorum nihil cogi posse dicuntur, qui sunt revera Christiani. Epist. l. 10. Ep. 97. p. 316.  that nothing could stir them from it; neither the imperious checks of the potent Emperors, nor the soft language of the eloquent Orators, could draw them from the Faith, but they steadfastly owned it, and constantly persevered in the defence of it.  
5. Is sinful moderation, 
Tanta barbarie est ut pacem non intelligant. Florus Hist rerum Rom. l. 4. c. 12. p. 403. Audito tantùm nomine pacis obit. Morn. Mist p. 593. Plut. vit. Camil. p. 151. 2 Sam. 18. 5.  or over much love of peace. As there are some that with the Sarmatians are so ignorant and barbarous that they know not what peace means, and others that with Pope Sixtus, so at enmity with it, that they die at the name of it; so there are others so in love with it, that they exceed in their esteem of it; insomuch that with the Romans they are ready to build Temples and Altars to it, and sacrifice truth, purity, holiness and all to it. Even amongst those that profess Christianity and seem to bear respect to the truth, some are of such a lukewarm, complying spirit, that they'll appear for it no further than they may do it with the maintenance of peace. Though they see the truth arraigned, condemned, and led away to be crucified, yet rather than they'll occasion any stir, by seeking to rescue it, they'll let it go. They make peace their darling, and thereupon when they see any occasion of difference arising, they cry out as David did of his Son, 
2 Sam. 18. 5.  deal gently with the young man Absalon. They would have all to deal tenderly with it, but as for truth, which is the light and glory of Israel, they care not what becomes of it. They have great care and pity of peace, but little or none for truth. Though they see the ahomination of desolation stand in the holy place; though they see the worship of God corrupted, his ordinances polluted, his word trampled under foot, the discipline of the Church utterly perverted, the Ministers and servants of God every where reproached and persecuted, and religion itself made the scorn of the multitude, yet rather than they'll have an hand in the disturbing of the peace, they'll not so much as open their mouths against it. Rather than they'll have the noise of an hammer in the Temple, they'll see the pillars, walls, with all the strength and glory of it, fall to the ground, and become a ruinous heap. Brutus lays it to the charge of Tully, 
Plut. Vit. Brut. P. 994.  that he was afraid of a civil war, but not of a shameful peace. And so we may lay it to the charge of these men; they would rather sit down under the greatest impurities and corruptions, than open their mouths to speak against them. Nay many are so far from that true zeal, and masculine courage, they should have for the truth, that they do not only refuse to appear for it themselves, but in veigh against such as do; representing them not only as foolish, hypocritical, precise, proud, but as schismatical, seditious, factious; as persons against order, and government, against good laws and customs; as disturbers and troublers of the peace. 
1 King 18. 17.  Ahab counted Elijah the troubler of Israel. And Haman laid it to the charge of the Jews that they were 
Esther 3. 8.  disobedient to the King's laws. And the adversaries of Jerusalem, 
Ezra 4. 15.  told Artaxerxes that it was a rebellious City, hurtful unto Kings and Provinces. And the unbelieving Jews at Thessalonica, did as much for the Apostles; they said they were the men that turned the world upside down. And Tertullus calls Paul a pestilent fellow and a mover of sedition. And the Jansenian tells of the Jesuits, 
Acts 17. 6. 24. 5. Additionals to the Mystery of Jesuit. p. 140, 141.  that after they have disturbed the peace of the Church by their horrid doctrines which tend to the destruction of the precepts of Jesus Christ, they make it their business to accuse those who endeavour the re-establishment of them, as disturbers of the Church's peace. After they have put things into disorder on all sides by the publication of their detestable morality, they treat as breakers of the public peace, those whole consciences will not suffer them to comply with their designs; and who cannot edunre that those Pharisees of the New Law, as they have called themselves, should establish their humane traditions upon the ruins of the Divine. Thus he. This is the reward the ingrateful world gives the servants of Christ, for their zeal and faithfulness in his cause. Instead of encouraging them and joining with them, they load them with the ignominious and hateful terms of rebellion and turbulence, labouring thereby to make them odious, and frustrate their blessed endeavours.  
Now this lukewarm frame of spirit, God doth every where declare against, and condemn, calling upon his servants to be courageous in his cause, to quit themselves like men, and to contend for the faith he hath delivered to them. And they according to the trust reposed in them have done it, to the hazarding of all near and dear to them. What a peaceable man was Moses? how apt to bear wrongs? how loath to revenge? he was the meekest man upon the face of the earth. 
Numb. 12. 3.  Yet how exact and punctual was he in the cause of God? When the Israelites were about to come out of Egypt, and Pharaoh would have had them to have left their flocks and herds behind them, Moses tells him to his face, 
Exod. 10. 26.  Our cattle also shall go with us, there shall not an hoof be left behind. Had Moses lived in our days, what censures and reproaches would this action have brought upon him? what, not obey the King? not observe his royal commands, and that in those things as undoubtedly fall under his cognizance and authority? what, not leave an hoof at his appointment! what disloyalty and irreligiousness is this? 
Act. 22. 22.  Away with such a fellow from the earth, for it is not fit that he should live. This no doubt would have been the language of many amongst us, against this faithful servant of God. But we must not measure the proceedings of good men, by the foolish, partial judgements of carnal ones, who would rather see the interest of God and his Kingdom perish and come to nothing, than expose themselves to the least hazard in preserving it.  
To this example of Moses, we may add that of Paul; What a peaceable man was he? who ever loved peace more, desired it more, preached it more, wrote for it more, or endeavoured it more than he? yet would not he give place to the false Apostles by subjection, no, not for an hour. What, 
Gal. 2. 5.  not for an hour? who in such a juncture of things would not have born much longer? but he would not do it: he would not lie for God, or use any indirect, base means for the bringing about of his design.  
And if we come to aftertimes, we find the orthodox Christians carried themselves after the same manner. They would rather hazard all, then part with one syllable, nay one letter of that name wherein the divinity and honour of Christ was concerned. When the Arrians desired them to admit one word, 
Theodor. Hist. Eccl. l. 2. c. 18, 19▪  nay but one letter more into their Creed, that is, to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, promising that if they would do it, they would be at peace with them, yet they would not do it. And we read likewise of Basil, 
Id. l. 4. c. 17.  that when the Perfect asked him for a time to obey, and not suffer so many Churches to be troubled for a small subtlety of opinions, he told him, that those who are instructed in the holy oracles are not suffered to alter one syllable of divine determinations, but for them are to endure (if called to it) all kinds of death.  
Nay we may learn this lesson from the very enemies of the truth themselves. For, when Cassander taught that Princes ought to find out some way of peace betwixt the Catholics, Lutherans and Calvinists, and in the mean time to allow every one his own faith: 
t. 2. de Laicis l. 3. c. 19  Bellarmine was much displeased, and blamed him for it; alleging that the holy fathers taught we must not only keep the articles of the Creed inviolable, but all other dogmata fidei, or points in religion, though they seem but small. And, 
See his Letter to Blackwell in K. James his works. p. 261.  writing to Blackwell, Archpriest here in England about the Oath of Allegiance, he thus courts him, and his party. I suppose (saith he) there are not wanting amongst you, those who say, they are but subtleties of opinions, that are contained in the Oath that is offered to the Catholics, and that you are not to strive against the King's authority for such a little matter. But there are not wanting also amongst you, holy men like unto Basil the great, who will openly avow, that the very lest syllable of God's divine truth, is not to be corrupted though many torments were to be endured, and death itself set before you. Now if Papists thus stand so much on their minuta dogmata, why should not we? If they oppose the Cassandrian reconciliation, its sure time for us to do it. If they refuse to close with us because we observe not the presumptions of men, we may sure well refuse to close with them, when they observe not the institutions of God.  
6. Is fear of suffering. Sin and wickedness long ago got to such an height in the world, and the spirit of Cain and Esau, works so furiously in the men of this age, that it's become dangerous to worship God in the way he hath appointed. And such is the timeronsness and faint-heartedness of many professing religion, that rather than they'll suffer for him, they'll forsake the worship he hath set up, and close with that which is set up by men. While the Sun shines, the way is fair, and the coasts are clear, they cry up religion to the clouds, and are ready upon all occasions to say, 
2 King. 10. 16.  come with me, and see my zeal for the Lord; but when storms arise, and troubles approach, they begin to consult, 
Cont. Appion. l. 2. vers. fin. Socratis Carcerem times ideoque patrocinium veritatis suscipere non audes. De Orig. Error. c. 3.  not how they may glorify God by suffering, but how they may provide for their own safety. Plato knew much of God, but (as Josephus shows) durst not set it down for fear of the people. And Lactantius charges the same upon Tully: Thou darest not (saith he) undertake the patronage of the truth for fear of the prison of Socrates. And Augustin. doth as much for Seneca; 
Colebat quod reprehendebat, agebat quod arguebat, quod culpabat adorabot. De Civit. l. 6. c. 10.  he spends a whole chapter, in showing how he held the truth in unrighteousness: telling us how he reverenced that which he reproved, did that which he condemned, and worshipped that which he found fault with. Though these wise men saw the vanity of the heathenish Deities, and the worship that was given to them, and looked upon them as utterly unworthy of respect, from wise and sober men, nay secretly scorned and derided them, yet would they not openly declare against them, and that for fear of the people, who so much doted on them.  
And not only they, but divers others who lived in places of greater light, have shrunk from the truth, and declined the maintaining of it, merely upon the account of suffering. 
Matth. 19 22.  The young man our Saviour had to deal with, that had gone so far in religion, and made such a show of respect to him, no sooner hears talk of parting with his estate for him, but he bids him farewell. He comes to Christ with so much seeming zeal, as if he wanted nothing, but a little instruction to make him perfect, and fit him for the Kingdom of Heaven. He bears it out, as if he had been ready to have laid himself, and all he had down at the feet of Christ, but the issue shows he meant no such thing; he no sooner hears that he was like to cost him so dear, but he presently turns his back upon him, and leaves him. Like a young traveller undertaking a voyage, he is confident at the first, but being come to the water side, and there beholding the unruliness of the waves, and what dangers the angry visage of the boiling Seas threatens him with, his countenance presently falls, and he becomes another man. Whiles our Saviour speaks to him of things in general, he hath his answer ready, but when he descends so far as to require him to sell what he had, and give it to the poor, than he hath no more to say; then he shows whether it was Christ or the world, that lay next his heart.  
In like manner Nicodemus and Joseph of Arimatheu, were men that loved Christ, 
John 3. 2. 19 38.  and believed his doctrine, yet were so fearful of bringing themselves into trouble, that they durst not publicly own him; for the Evangelist tells us, that the one of them came to him by night, and the other secretly. They were great men, and by their open testimony, might have done much good, but they were so fearful of being called in question, 
Mark. 14. 50.  and of having a stir made about it, 
Ad hoc imbre, qui subitò supersusus mi●â felicitate Persicos arcus corruperat, etc. Florus hist. rerum Rom. l. 2. c. 8. p. 185.  that they came to him at such times, when they might not be taken notice of.  
But to leave them, how shamefully did the Apostles themselves miscarry in this particular? when the multitude came to apprehend Christ, they all forsook him and fled. As the rain wet and weakened the Persian bows, so afflictions, and discouragements, do often damp the spirits of good men, and cool their zeal to Christ and his cause. Thus it happened to the Disciples; the swords and staves of the multitude, frighted them away from Christ, and made them forsake him, and flee. Some are of opinion, that they did not sin, in forsaking him, thinking those words of his to the soldiers, 
John 18. 8.  if ye seek me, let these go their way, discharged them, from attending on him. But I conceive they sinned in it, and that very grossly; For, 1. The Evangelist expresses this act of theirs by the term forsaking, which I can hardly think he would have done, had it not been sinful. 2. It was against their express promise, 
Dr. Jo. Rainold. Conf. with Hart. ch. 3. div. 1. p. 97. Haec discipulorum fuga, non suit leve quoddam peocatillum sed grave delictum. Harm. Evang. c. 4. in loc. Moribus lapsi sunt quum à Judâ proditum Christum deseruerunt. Thes. 1. p. 76.  whereby they all of them obliged themselves to own him and cleave to him, though it cost them never so dear. This promise (saith a man of rare learning) as it was made by all the Apostles. so it was broken by them all. 3. Thereby they much dishonoured Christ and his cause, rejoyed such as were his enemies, and hardened them against him. What might better serve their malicious purposes, as an argument against him, th●n that his own very followers, forlook and disowned him. 4. Several writers of eminent note interpret it an act of very much cowardice and weakness. Gerhard saith, this flight of theirs, was not a slight matter, but a great offence. And the Author whom I mentioned before, reckons it amongst their errors in manners. As for the words alleged for their dismission, though they obliged the Soldiers to let them go, yet did they not disoblige the Disciples from following him, or justify their cowardly forsaking him.  
Summer birds, when Winter comes, hide themselves in hollow trees, and so did these I have mentioned; and so do all temporising formalists, that prefer a little worldly trash before the Glory of God, and a good Conscience. So long as the Sun shines on Jerusalem, they own it, and every man saith he was born there; but when a cloud is over it, 
Psal. 87. 5.  than they disown it, and are ready to cry with the children of Edom, raze it, raze it, even to the foundation thereof. 
Psal. 137. 7.  Now this is a most unworthy & sinful course, with greatest indignation to be abhorred, and with greatest, care to be avoided by all such as are true hearted to Religion, and that desire that Christ's Kingdom may come, and be set up in the world. What greater disgrace can men do to Religion, than for every show● of rain that falls, run away from it, and forsake it? what kind of thoughts will those that are without, have of Religion, when they see us make so light of it? They'll think its a poor kind of Religion, when it is not worthy to be suffered for. What will they take it to be, but a mere fable, when they consider it speaks of such great matters, and yet see we will not endure the least hardship for it? Apostasy is a sin highly dishonourable to God, and prejudicial to the truth, and therefore God complains of, upbraids, and declares his displeasure against a people when they shrink back upon the sight of approaching troubles, and refuse to suffer for him. He long ago laid it to the charge of the Jews, that they were not valiant for the Truth. 
Jer. 9 3.  Valiant, they were, as any people in the World, but not for the Truth. They were courageous for themselves, but cowardly for God. And this was an aggravation of their Cowardice; for this showed it proceeded not from any natural imbecility of the affections, but from want of true Piety, which if they had had, they would have been as valiant for him as they were for themselves. And what by one Prophet he lays to the charge of the Jews, he doth by another lay to the charge of the Israelites; Ephraim (saith he) is like a silly Dove without heart. 
Host 7. 11.  At other times Ephraim had spirit enough, but when he was to engage for God, than he had no heart. And thus it is with many amongst us: they have heart enough for themselves, but none for God. If they see their Names, Estates, or carnal Interest, any way touched, they are all on a fire, and ready to be burnt up with the flames or their own zeal: but they can see the Name, Truth, and Interest of God assaulted and torn all to pieces, and never stir. In their own matters, they are as if they were all heart, but in the Cause of God, they are as if (with Ephraim) they had no heart at all. Oh it's sad that men should have an heart for themselves, and none for God; that they should have courage in their own Cause, and none in his. This God takes unkindly, and will severely punish.  
Though God call us sometimes to suffer for him, yet we need not think much at it, for he promises us ample recompense; he engages that whatever we suffer for him in our Names, Enjoyments, Relations, Friends, Liberty, or any other thing, he will abundantly make us amends. Verily (saith Christ) I say unto you, 
Mat. 19 28, 29.  That ye which have followed me in the Regeneration, when the Son of man shall sit in the Throne of his glory, ye shall sit upon twelve Thrones, judging the twelve Tribes of Israel: And everyone that hath forsaken Houses, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for my Names sake, shall receive an hundred fold, and shall inherit everlasting Life. Suffering then, for Christ and Religion, is rather a kind of gainful Merchandise, than any real loss. Who ever counted it loss, to part with a sum of money upon good security, to receive it again at such a time with due Interest? why, this is the Condition of the Servants of God. He is so well pleased with their Sufferings, that he engages to make up whatever they lose upon his account. He assures them that whatever they part with for him, they shall have it repaid to them, an hundred times over; and surely that's good interest. But yet, lest that should not be thought enough, he tells them, that in the end they shall inherit everlasting Life. And upon these and suchlike grounds, the Servants of God have in all Ages stood up in the defence of Religion, and his true Worship, notwithstanding all the miseries they thereby rendered themselves liable to suffer. Though the Enemies of God and his Truth, inflicted on them the greatest tortures, the Devil, with all his malice and subtlety, could help them to invent, yet they entertained them cheerfully, and endured them patiently; and not only so, but rejoiced in them, as Ensigns of highest honour, praising God, that he would make use of them to suffer for his Name, and bear witness to his oppressed Truth. Nay, sometimes they were acted by such a spirit of heroic Zeal, that they desired Sufferings, and put themselves upon them. When the Perfect urged Basil to comply with the Emperor, and threatened him with death, if he denied: 
Socrat. Eccles. Hist. l. 4. c. 26. gr.  he gave him this resolute and stout answer, Thou threatnest me with death (saith he) and I would it would fall out so well on my side, that I might lay down this carcase of mine in the Quarrel of Christ, and in the defence of his Truth, who is my Head and Captain. And when the Perfect pressed him to remember himself, and obey the Emperor, he rejecting all, told him, 
Gaudco toto corde mihi pro optima causâ inferri mala, neque dignus sum tantâ vexatione. Ep. ad Spalat. fol. 287.  What I am to day, the same thou shalt find me to morrow. And in like manner Luther professed to Spalatine, That he rejoiced with all his heart that God called him to suffer for so good a Cause, acknowledging himself unworthy of such a favour. To these, were it needful, I might add the Examples of multitudes more of blessed Saints, who cheerfully hazarded all for Christ while they were on Earth, and now are receiving their Reward with him in Heaven: But the case is so well known, that none except such who are strangers in Israel, can be ignorant of it, and therefore I shall forbear.  
Now things being thus, what shall we think of those that make temporal impunity and outward safety, their very Rule, aiming at it in all their Designs, and framing all their Proceedings in a way of subserviency to it? They will either continue in their present Religion, or part with it; either be of one way, or another, so they may but sleep in a whole skin, and preserve themselves from trouble. They will dishonour God, venture their Souls, or do any thing rather than expose themselves to danger. If Providence call them to suffer for the Truth, they'll find out an hundred unheardof, impertinent silly distinctions, but they'll evade it. When ever their Souls upon any Convictions begin to talk of Suffering, they presently take them & rebuke them, saying as Peter to Christ, 
Mat. 16. 22.  Be it far from thee, this shall not be unto thee. Certainly such persons as these are an offence to Christ, and savour not the things that be of God, but the things that be of Men.  
And thus I have showed you, both the impediments, that hinder men from worshipping God in Spirit, and those likewise, that hinder them from worshipping him in Truth. Let us now see how far we are concerned in them; how far they, or any of them, stand in our way, and accordingly let us get them removed. The worshipping of God in spirit and in truth, is the Worship he would have; this he will only accept of, and this he will only reward: and therefore let us be sure to worship him with this kind of Worship, not suffering ourselves by any endeavours, or means whatsoever to be taken off it. It is but a while, and Jesus Christ who instituted this Worship, will come again and vindicate it against all that oppose it. It is but a while, and he will come to his Temple, 
Joh. 2. 15.  whip out the Buyers and Sellers, and purge it from the impurities and defilements, that cleave unto it. It is but a while, and he will call all Nations down into the Valley of Decision, and there he will plead with the Troublers of his Church, and such as have muddied the Waters of his Sanctuary, and polluted those Silver Streams with their sinful mixtures, and then it will appear whether the outward ceremonious worshipping of God, or the worshipping of him in spirit and in truth, be the true Worship.  
In the mean time, le's keep close to God, study our duty, and both cheerfully and constantly (notwithstanding all the troubles we may thereby expose ourselves too) persist in the performance of it. Though men frown upon us, and threaten us with Censures, Imprisonment, Banishment, Confiscation, and all the evil humane might and cruelty can do us; yet let's not be moved, but count ourselves happy we have an opportunity to do, or suffer any thing whereby we may testify our respect to so good a cause. Whose is all we have but Gods? and for what end did he put it into our hands, but that we should lay it out for him? As therefore the primitive Christians sold their Lands and Houses, brought the prices thereof, and laid them down at the Apostles feet; So let us bring our Estates, 
Act. 3. 35.  Enjoyments, Liberties, Lives, and all we have, and lay it down at the feet of Christ, being willing to sacrifice all, so we may but further his opposed Interest, and bear witness to his despised Truth.  
Bucer in an Epistle to Calvin, tells him, 
Supersint & qui velint libenter redimere, vitâ suâ Reipublicae pristinam colendi Christi libertatem. Ep. 96. p. (mihi) 203.  That there were some that would willingly redeem to the Commonwealth, the ancient liberty of worshipping Christ with their very lives. True Grace and Christian Zeal, are of an heroic nature, ready to endure any thing for Christ, his Worship, and Truth. If therefore we will evidence our Grace to be true, and our Zeal to be Christian, we must be willing to suffer. It is a vanity to think of passing to Heaven without suffering; the Saints have hitherto found the way thither paved with troubles, and we may not think of finding it otherwise now. Constantine the Great, as piously as wittily, told Acesius the Novatian, that if he would not take up with Persecution, 
Socrat: Hist. Eccl. li. 1. c. 10. gr.  and such like dealing, he must provide him a Ladder, and climb alone to Heaven. Unless we will either be content without Heaven, or find some other way to it, than the Saints have yet found, we must look for troubles. They have been found in the way of Heaven hitherto, and so they will be to the end of the World. If then, we will go the way of Heaven, let's make account to meet with them, and prepare for them; and when they fall upon us, let us with all holy submission, and Christian cheerfulness undergo them. In a word, whatever comes of it, whether Prosperity or Adversity, Liberty or Bonds, Life or Death, since God hath made it our Duty, let us make it our Practice, to worship him in Spirit and in Truth.  
FINIS.   

ERRATA.  
In the Margin: Page 18. for Judel, read Tudel; p. 27. f. & abrogare, r. abrogari, &; p. 36. after fumus, add &.  
In the Book: P. 37. l. 30. for it, r. in. p 40. l. 1. for should, r. would. p. 63. l. 4. for tradtion, r. tradition p. 64. l. 13. for call, r. calls. p. 67. l. 15. for higher, r. higher.