A TESTIMONY FROM THE SCRIPTURE AGAINST IDOLATRY& SUPERSTITION, In Two Sermons; Upon the Example of that Great Reformer Hezekiah, 2 Kings 18. 4.  
The first, Witnessing in general against all the Idol● and Inventions of men in the worship of God.  
The second, more particularly against the Ceremonies, and some other Corruptions of the Church of England.  
Preached, the one September 27. the other Septemb. 30. 1660.  
By Mr. SAMUEL. madder, Teacher to a Church of Christ in Dublin in Ireland.  1 Sam. 5. 3, 4. 
And when they of Ashd●d arose early on the morrow, behold, Dagon w●● fallen upon his face to the earth before the Ark of the Lord: and they took Dagon and set him up in his place a 〈…〉  
And when they rose early on the morrow 〈…〉 fallen upon his face to the gro 〈…〉 the head of Dagon and 〈…〉 upon the threshold, 〈…〉   

TO THE READER.  
Sundry Judicious and Learned( in both Englands) upon the perusal of the following Sermons, have professed that the Author hath therein done like himself, and( according to the wisdom given unto him of God) comprehended in a little room, the Substance of what is to be said, in Defence of that Cause, which in this last Age hath been so abundantly confirmed, both by Words and Sufferings of many of the Lords faithful Servants. I have known some in that City where these Sermons were Preached, who although by reason of their adherence to Hierarchical Principles, they esteemed the Author as one of their greatest Opposites, yet would say of him, That for a Scriptural, Logical, Methodical Pracacher, they never knew his equal.  
It hath been the Fate( may we use that word) attending the Posthumous Works of many Learned men, that they have come forth with a Caetera desiderantur, as is to be seen in sundry of our great Rainold his Praelections de libr. Apocr.( not to mention others) And so it is here: Nevertheless, this Copy is perfect so far as it goeth, having been not onely perused by the Author himself, but a great part of it written with his own hand,( who saw cause to enlarge the Second Sermon especially, after it was Preached) from whom I received it some yeares ago, we being, then both of us in the sa●e Land; but we were constrained strained to part, before he could cause all his Medit●●ions and Collections on this Subject to be Transcribed. That defect notwithstanding, it hath been conceived, that if what is here presented, should be in this way brought into public light, it would conduce very much towards the establishment of many in the present Truth, both in the Land where these Sermons were Preached, and amongst us also, who are Exiles for the same Cause, should any number of Copies( as after Printed,' ●is hoped there may) happen to be dispersed amongst us: they are therefore Transmitted for the Press.  
The most specious Reason, which our Opposites seem to have for the impleaded Ceremonies, is the pretended Indifferency of them. Were that so, yet considering that the Imposition of them is attended with Scandal to many Protestants, who embrace these Superstitions with r●ucting Consciences, yea with Scandal to Pap●sts, who are thereby hardened in their Idolatries; since as one well saith, The Ceremonies are Monuments of Popery, the Trophies of Antichrist, and the relics of Romes Whorish Bravery, they therefore ought to be called Nehus●tan. I wish that some who are much taken with that Socinianizing, and at last Papizing, and most corrupt Interpreter Hugo Grotius,( who is extremely followed by the amongst Praelatical men admired Dr. Hammond, who in his Notes on the New Testament, hath shewed all possible favour to Antichrist; which things I am the rather willing to mention, not to detract any thing from the worth or deserved praise of those Authors, in respect of their great Learning, but that young Students may be Cautiened against sucking in poison from their Writings; I say, I wish such) would remember Grotius his Note on the Text which is in the following Discourses largely and elaberately disc●ss●d, Egregium( inquit) documentum Regibus, ut quamvis benè instituta said non necessaria, ubi {αβγδ}, malè usurpantur, è conspectu tollant, ne ponant ostendiculum caecis. But besides that Argument( which yet is not easily answered) the ensuing Discourses demonstrate, That to allow Popish, or any Non-instituted Ceremonies, a Religious state and use in the Worship of God, is absolutely sinful, as being a direct violation of the Second Commandment.  
I confess there are other large and elaborate Tractates on the Subjects here treated on, which as yet remain unanswered, 〈◇〉 as Mr. Parker of the across, Dr. Ames his Fresh 〈◇〉 against Ceremonies, Mr. Gelaspy's Dispute against English Popish Ceremonies. Indeed some have glanced at less material Passages in the Books mentioned, but never any( that I could hear of) did strike at their whole Frame, or undertake( {αβγδ}) to answer them, or any one of th●m. Nevertheless, the Publication of the Sermons herewith emitted, hath not been thought unnecessary, because they are in a Method suited to vulgar Capacities, and contain in few Pages the strength and substance of what others have v●luminously expressed. Nor can those other Tractates be easily obtained, or digested by the ordinary sort of Re●ders, as these may. And who knoweth, but the Lord may bless what is here made public, for the Enlightening and Establishing of the R●sing Generation, that they also having their Mindes well informed, and gird about with Truth, may be able to suffer, r●ther then comply with ascetic Superstitions,( or with Erastianism) for non-conformity whereto, our blessed Fathers suffered many things, and not in vain? I will likewise confess, that the remembrance of the aweful Saying of that Ancient, h●d some impr●ssion upon my spirit, inducing to this Publication, Non solùm ille proditor veritatis est qui palàm mendac●um pro veritate loquitur, said etiam ille qui non liberè pronuntiat veritatem.  
N●w the same Spirit that breathed mightily in the Preacher, when ( vivâ voice) delivering what is here Published, go along with his Truth, that the Lords Name may be glorified, and his People edified thereby. Which is the Prayer of him, who hath still an earnest desire to be found not onely amongst Witnesses, but( if the will of God be so concerning him) amongst Sufferers, on that account of Testifying against the Superstitions and Corruptions of the Times.  
M. I.   

ERRATA.  
page. 18. line 10. read Archflamins, Primiflamias. pag. 24. l. 19. r. Peter. p. 33. l. 11. r. have not. p. 37. l. 23. r. Feathers. p. 52. l. 20. r. bold.  
That istz desiderantur, p. 31. l. 24. should have been printed in the Margi●, having respect to the Objections, &c. there mentioned, which are not in this Edit●on.   

TESTIMONY From Scripture against Idolatry,& Superstition  
The First Sermon witnessing in General against all the Idols, and Inventions of m●n in the Worship of God.  2 Kings 18. 4, 5, 6, 7. 
Ver. 4. He removed the high places, a●d broke the Images,& cut down the ●roves, and broke in pieces the brazen Serpent that Moses ●ad made; for unto those dayes the Children of Israel did burn Incense to ●●: ●nd and called it Nehushtan.  
Ver. 5. He trusted in the Lord God of Israel, so that after him was none like him amongst all the Kings of Iu●ah, nor any ●●●t were before him.  
Ver. 6. For he clavae to the Lord, and departed not from following him, but kept his Commandments, which the Lord commanded Moses.  
Ver. 7. And the Lord was with him, and he prospered whithers●ever he went forth.  
THis Chapter Contains the Beginning of the History of Hezekiah, that great Reforming Prince. The parts of the Chapter are these three;( 1) There be some Gen●ral circumstances of his Reign, the time when, and how long, his Parentage &c. ver. 1, 2.( 2) His eminent piety in matters of Religion, ver. 3 to 7.( 3) His great prosperity in the Political, or Civil affairs of his kingdom, ver. 7. to the end.  
His Piety is set forth two ways,( 1) By a general Testimony of him, ver. 3. He did that that was right in the sight of the Lord, according to all that his Father David did:( 2) By a more particular enumeration and induction of particu 〈…〉 the words red unto you, in these five things;( 1) his destroying 〈…〉 atry, ver. 4( 2) his Trusting in God, ver. 5.( 3) his prehemin●nce in piety above all the Kings of ● jo●. Ibid.( 4) his faithful cleavi●● to God in his Word ver. 6.( 5) 〈◇〉 prospering presence of God with him in all his affairs. ver. 7. From which five particulars, we may accordingly observe five points of Doctrine.  
1. From the destruction of Idolatry, ver. 4. Observe. That it is a thing very right and pleasing in the sight of God, when the sin of Idolatry and all the m●numents of it, all the remembrances, and remainders of it are quit● destr●yed, and ro●ted up from amongst his people. For thus Hezekiah did, and it is said in the third ve●se, he did that which was right in the sight of the Lord.  
2. Whereas it is noted of him, that he trusted in the Lord God of Israel, ver. 5. Observe from hence. That nothing will carry a man through in the work of R●formation, but trusting▪ and r●lying upon God by Faith. For so did this good King: A man may begin, reform a little, and do something in the work of God as Jehu did, for his own ends, but he never went through with it, because he▪ trusted not in the Lord God of Israel, but in his own carnal policy; therefore he left the calves at Dan and Bethol, removing some Idols, but leaving others: but to go through with the work, requires a Spirit plainly Heroical, a Spirit of Faith, and firm reliance▪ and dependence upon God. There be so many, and to the eye of carnal reason, such insuperable difficulties and impediments in the work of Reformation, That a man shall never be able to surmount and g●t above them without an Almighty assistance from the Lord: H●ze●iah could not but see what reproach and danger he did incur, and expose himself unto by it; The cla●ours of the people for their old Religion, the Religion of their Fathers, the Scandal it would give to many: Rabshakeh tell● him he had destroyed the worship of God, and calls him in effect an heretic, and a schismatic. ver. 2● If you say we trust in the Lord our God, is not that he who●● High places, and whose Altars. Hezekiah hath tak●n away? and he upbraids him al●o with trusting upon that bruised reed, even upon Egypt. ver. 21. Here were sad reproaches, and discouragements from men, but hi● hope was in the Lord, he trusted in the Lord God of Israel.  
3 From his pr●heminence in Piety ●bove all his Predecessors and Successors; Obs●r●e. That a reformi●g Spirit in Magistrates▪ as it is v●●y ●x 〈…〉 ent▪ so it is very rare. ver. 5. After him there was none h●e hi● amo●gst 〈◇〉 t●e Kings o● Judah, nor any that were before hi●▪ By which expre●●●ons we are to understand, that there were but very few, for there was one or two, for he is paralleled with David, ver. 3. And the same expression is afterwards used concerning J●siah, a Kin. ●●. 25. So that these three, David, Hezekiah, josiah, were the three great Reformers, and therefore when it is said, there was ●one like Hezekiah, the expression is a little Hyperbolical, and but a little, for there was but two more amongst all the Kings of Judah: The meaning therefore is not pror us nemo, but fear nemo, as Piscat●r well expounds it. For it is the Hebrew phras● of Sp●●ch to use a Negative, when it intends a Superlative. There is a parallel expression in Prov. ●. 15. None that go to her return again, that is, very, very few, not one of a thousand, but some there are; as Mary Magdalent out of whom Christ did cast seven unclean Devils, but where will you find such another? So when Paul saith of Timothy, I find no man like minded to seek the Churches good, Phil. 2. 20. There was Titus, and one, or two more, who had the same Spirit, but alas how few ●how few▪  
It is true, there were som● other reforming Kings in Lidah; but none like these who were the first three, for the rest had great blemishes. Asa was a reforming King, but there is one black mark upon him, for he persecuted the Prophet Hanani, for reproving him; and he oppressed some of the people at the same time, whereby his S●n did set under such a Cloud that some have questioned whether he was a godly man; 2 Chron. 1●. 10. Ich●saphat did reform Religion, but he ●ntred into a sinful League with that great Idol●ter Ahab, and though the Prophet jehu reproved him for it, 2 Chron. 19. ●. and though we do not f●nde that he was so exceeding vile as to persecute the Prophet for it, yet he fell into the same sin again with Ahazia●, for which God destroyed his N●vy, and broken his Fleet of Ships that should have gone to Tarshish, 2 Chron. 20. ult. King Uzziah likewise was true to Gods worship in the beginning of his Reign, but afterwards, his prosperity pust him up, and he invaded the Priests Office to his own destruction, 2 Chr. 2● 4, 16. And if you look into our own Historics of England, how few shall you find! It was prophefied of them, that they should give▪ bot● 〈…〉 both their force of Arms▪ and their Power of Laws to the ●east, to serve the Popes Interest. R●v. 17. 13. And a●co●d●ngly they have fully accomplished it till the time of Herry the eight, who began the Reformati●n.  
4. Here is H●z●●iah his cl●●ving to the Lord, and to his Word, ver. 6 For he clavae to the Lord, and dep●rt●s● not from after him, but kept his Commandments, which the Lord commanded Mose●. Hence th● fourth Doctrine is this. That the Rule of Reformation in Religion, is the will and Word of God: He that will reform aright, must reduce, and bring all things back to that Rule: when Io●a was to measure the Temple, and to reform the church, there was a R●ed given unto him like a Rod, Rev. 11. 1. and Rev 21. 15. The new jerusalem is measured with a golden Reed. It is spoken with allusion to Ezekiels Vision, Chap. 40. ver. 3. which meas●ring Reed, can be no other but the Word of God. Hence we call the Scriptures C●nonical, because they are the Rule of all Religion. It is not the wills and lusts of men, but what the Lord hath Commanded us by Moses, and the Prophets, and by Christ and his Apostles.  
5. The last particular is, The prospering presence of God with this reforming Magistrate, ver. 7. And the Lord was with him, and he prospered whithersoever he went forth. Hence observe, 5. That a through Reformation of Religion according to th● Word of G●d, to the rooting up of all Idolatry, is the was to obtain the prospering presence of God with us in whatsoever we take in hand. Let H●z●kiah turn himself which way he will, the Lord went with him▪ It is promised, Psal. 1. 3. He that delights in the Law of the Lord, whatsoever he doth shall prosper, and the same thing is noted concerning other reforming Kings, as King Uzziah, 2 Chron. 26. 5. As long as he sought the Lord, God ma●e him to prosper, and be did great things. Men are apt to think it will cause trouble, disturb all things, and bring Heaven and ●arth together, but it is indeed the way to prosper.  
Thus you see the principal Truths, and points of Doctrine, that are contained in the words. I shall resume and prosecute a little more fully the first of them, viz.  
observe. That it is a thing very pleasing in the sight of God, when the sin of Idolatry, and all the monuments, all the remembrances& remainders of i● are quiter destroyed, and rooted out from amongst his people. For Hezekiah here made through work of it, he removed the High places, and broke the Images, and cut down the Groves, a●d broke in pieces the brazen serpent, he spared nothing that had the Devils stamp upon it; If he had spared any thing, it would have been the braz●n Serpent▪ for the honour of the first Founder, for it was Mo●es that made it, and that by Gods appointment, but yet being now abused to Idolatry he broke it in piec●s, and calls it N●hushtan, which is a name of Contempt; as indeed when men are speaking of Idolatry, there ought to be a sting of holy indig●ation in the very expr●ssing of it. In Num. 21. 9. it is called {αβγδ} nehash nehoshe, but here only {αβγδ} Nebushtan bushtan. There it was denominated both from the Fo●m and matter, but here from the matter only. There it was called ● Serpent of brass, but now he calls it a mere piece of brass, the stamp of Institution being taken off, and the thing having been horribly abused to Idolatry, or as some have not unfitly rendered it, that base piece of brass. For the prosecution of this Doctrine, four things are necessary to be spoken to;( 1) what is meant by Idolatry?( 2) what by the monuments of it?( 3) How it may appear that the Lord will have them to be rooted up.( 4) The reasons of this Severity of God against this Sin?  
1. What is meant by Idolatry?  
Answ. Idolatry in general, is the worshipping of Images or Idols. Now there be two sorts of Images, and therefore two sorts of Idolatry. First, against the Object of worship, in the first Commandment. Secondly, against the means of worship in the Second. The Idolatry forbidden in the first Commandment is, when the worship is terminated upon a false Object, and not upon the True God that made Heaven and Earth. But the Idolatry forbidden in the second Commandment is, when the worship is directed to the True God, but by false ways and means, which he had never appointed, and which never came into his heart: we commonly call it for distinction sake, Superstition, which is as much as to say, Cultus supra statutum, a worship beside, and beyond the Rule. The Scripture calls it Idolatry, or the worshipping of Idols, and Superstition, and will worship, Col. 2. ult. Acts 7 41. and Acts 17. 16, 22.  
The Idolatry against which the Prophets are so frequently, and almost continually thundering forth the wrath of God throughout the Old Testament, and which is so much condemned also in the New, and which the People were chi●fly guilty of. It is for the most part this latter. For when they made the Calf, Exod▪ 32. They said, These he thy Gods, O Israel, which brought thee up out of the Land of Egypt. ver 4. and they proclaimed a Holy day, not to the Calf, but to Jehovah, ver. 5. Of whom the Calf was but an Image, in which they lock●d at jehovah, as near unto them& as going with them,& before them. ver. 1 Their intention therefore was to worship the True God, but in a way of their own. And in like manner Micah's mother, she dedicated the Silver to zhovah to make a graved Image, Iudg●es 17. 3.& Micah concludes, ver. last, that now jehovah would do him good. Yea, jeroboam himself, when he set up his Calves at Dan and Bethel, he proclaims, behold thy Gods O Israel, which brought thee up out of the Land of Egypt, 1 King. 12. 28, which is a description of t● True God, so that it was not Ierobo●ms intention to introduce another object of worship, but only another manner of worship, but yet seeing he worshipped God in a false way, The Scripture charge him for worshipping the Devil, 2 Chron. 11. 15. He ordained Priests for the Devils, which he had mad●. Yea, I find that our Divines Calvin Ins●it. li. 1. Ca. 1. Sec● 9. Ranolds de Idol. Roman. eccles, lib. 2. Ca. 3. Cartwright 2 Reply pag. 185, 186, 187. do observe against the Papists, that the very Heathens, and Pagans were not so sottish, as to terminate their worship upon a dead pi●ce of Wood, and ston; though perhaps some of the blindest of them might look no further, yet the more knowing ones amongst them did look upon their Idols as the Images and representations of some higher Deity, from whence they called them simulachra Deorum, the representations of the Gods. ●or they knew that God was a Spirit, as in that Verse of Cato. Si Deus est animus, sit purâ mente colendus: and that Heaven is his dwelling place: Hence they said, Acts 14. 11. The Gods are come down unto us in the likeness of men. And when reproved for their Idolatry, 
Au●●in in Psal 113 C●n●ion●●  Austine saith, the common people themselves were wont to Answer, se nos visibile illud colere, said numen, quod illic invisibilitér habitabit, that they did not worship the visible Image, but that which dwelled invisibly in it. But yet they were Idolaters in the sight of God, and are charged with this guilt every where throughout the Scripture. For they did herein grossly break the second co●man●ment. For the further ope●ing whereof, because it will give light unto all that followeth to be spoken; the second Commandment with the Scriptures appertaining thereto,( being that spiritual A● mory out of which whosoever will fight against Superstistion must fetch their Weapons;) you may observe bri●fly these four things concerning it.  
1. That it is not meant of Images for Civil use, but for worship; the● shalt not bow down to them, nor serve them. For the Civil use of Images is lawful for the representation and remembrance of a p●rson absent, for honour and Civil worship to a●y worthy person, as al●o for ornament, but the scope of the Command is against Images in State and use religious.  
2. Neither yet is it meant of all Images for religious use, but only Images of their own devising, for God doth not forbid his own Institutions, but only our inventions, and therefore one saith both wittily and wisely, N●n Imago, non s●mulachrum prchibetur, said non facies tibi. The Emphasi● lies here, Thou shalt not make to thy sel●; For there were Im●ges by Gods Appointm●nt in the Church of the Jews, for the making whereof the Lord fitted Bezaleel and Aholiab with his Spirit, and ●ith skill in all manner of workmanship, exod. 31. 3, 4, 5. and it is the Churches ●omplaint against the En●my. psal. 74. 6. But now they br●ke down the Carved work thereof, at once with Axes and Hammers; now it is a duty to worship God by the graved Images, which he himself hath appointed, which under the Law was the Tabernacle, and Temple, with the rest of the worship thereto belonging, the A●k, Altar, Cherubims, Sacrifices, Feasts, Passover, &c. And in these Gospel times Baptism,& the Lords Supper are external Forms or Images, but they are o● God; appointing; but such as God hath not appointed are forbidden in this Commandment. For it is not enough, to worship the True God, but we must worship him in the right way, and seek him in the right order, as 1 Chron. 15. 13. For the neglect whereof, he made that Breach upon Uzziah. It is not enough to e●schew false Objects of worship, but we must also take heed of false means of worship. H●nce the people are blamed for Sacrificing in the High places, though to the Lord their God Onely. 2 Chron. 33. 17.  
3. Although none but the grossest kind of Idolatry, viz graren Images are expressly mentioned, yet, under this one Instance is c●mprehe●d●d all other sins of the same kind, all other inventions of men are includ●d and comprehended under this. For it is a general rule observed by all Judicious Expositors upon the Ten Commandments, that they must be opened by Synecdoche● and M●tonymie●; Syne●doche● to comprehend all sins of the like kind, and all the Deg●tes thereof; and Metonymies to comprehend all the Causes and means, and occasions thereof. And Christ himself teacheth us so to Interpr●t them▪ As in the sixth Commandment, Thou shalt not kill, this forbids all rash anger, even passionate words, and thoughts. Mat. 5. 21, 22. and in the Seventh Commandment, though Adultery only is name, yet by the like Synecdo●he all other kinds, and Degrees of uncleanness a●e inc●uded, and intended under that, even filthy thoughts. Mat. 5. 28. Therefore, so are all H●m●ne Inventions under graved Images. For there is the same reason of Carved, painted, melted Im●ges, yea, the most refined spiritual devices and Inventions of men. For we are often charged neither t● a●d n●r diminish from Gods appointments whats●ever thing I Command you, observe an● do●, thou shalt neither add th●r● to nor dimin●sh from i●. D●●t. 12. last. And in many other places. The Lord gave it strict●y in Ch●●g: t● Moses, exod. 25. last. Lock to it that thou mak● hem after their Pa●tern w●ic● w●s sh●ae● th●e in the Mount. And accordingly it is observed and no less then ei●hteen Times repeated in the 39. and 40 Chap●ers of Ex●dus, that every thing was ●one as the Lord Com●ande● M●●es. H●n●e the Na 〈…〉 argument is s● frequent in the Scrip●u●es, 〈◇〉 〈…〉 nde● not, a●d which never c 〈…〉▪ heart, and 〈◇〉 required 〈…〉.  
4. Hence that distinction of 
Bellar de 〈…〉 ct ●a●r Li●. ● C 33  Bellarmine, which some of our Formalists have borrowed from him, between Corruptive& perfective additions to the worship of God is a ●ost Corrupt a●d blind distinction. For all Additions are Corruptive, being so directly contrary to this Command. If thou lift up thy t●ol upon the Altar, th●u hast polluted it, Exod. 20. 25. To polish, is to pollute. What ever solemn worship men per●orm to God either it ariseth ●rom the very nature of God in the first Commandment: or else there is a stamp of I●stitution upon it, and then it is an Ordinance of God, r●quired in the Affirmative part of the second Commandment; or else it is an H●mane Invention, and so so● b●dden in the Negative part thereof.  
Quest. 2. What is m●nt by the M●n● ments of Idolatry?  
A. Such things as being i●diff●●ent in their own nature, have been abused, and pol●ut●d with I●olat●y. This is evident from the Instance of the Brazen Serpent in the Text, of which you may observe a threefold state. 1. Religious. 2. Indifferent. 3. Sinsul.  
1. Religious, and necessary. For the first Original of it was not human, but Divine. It was once a Type of Christ, and spiritual Healing through him, as Christ himself expounds it, Joh. 3. 14, 15. and therefore it was then a spiritual and a blessed Ordinance of God. But this necessary, and commanded use of the Serpent, was( as Mr. Cartwright observs) 
Mr. Cart. rest of ad reply pag 261  but for the time, wherein it was a means to heal those that were bitten. This use therefore Ceased, and the Stamp of Institution was taken off, when the fiery Serpents Ceased, when they came out of the Wilderness.  
2. After this, it was retained, and set up as it seemeth upon the Walls of the temple, as a Monument of that mira●ulous mercy and healing, which they ha● formerly received by it in the Wilderness▪ and this use of it was not Instituted, but only ind●ff●rent, and it seems to be of the same nature with the laying up of Go●i●hs Sword at Nob behind the Ephod: 
Dr. Fulke against Saunders of Images, pag. 64. Ames 〈…〉 sh 〈◇〉, 〈◇〉 2. pag. 322. 327. Calv. in Josh. 22. Pa●ker of the Cros●, part 1. pag 52. 53.  1 Sam. 21. 9. and with the Altar of Witness, josh 22. Of which our Divines observe, that though it was not every way commendable, yet it was in s●me sort excusable, as being not intended, nor set up for worship, but for another end, only as a public Record and Testimony, for which it was usual to er●ct heaps of Stones in those ancient Times, and t●erefore though it was R●ligi●us in a Sen●e Common, or mix●●y as all things are, ●hich are done to an holy end; yet it was not religious in Sense ●pecial, or in State, as those things are which have order, obligation, and a kind of Immobility in Gods Service; The like may be said concerning the brazen Serpent. And in this use it had continued amongst them, as some have computed, no less then seven hundred years, so ●p. Bilson against the jesuits, which Example( ●aith he) 
Bilso● of ob. part 4 pag 335, 340  we would have you advisedly to mark; From hence we ●o ●●lude, that the painted and carved Images of Christ himself may not be adored, and if they be, they may be removed, though they were delivered even by the Apostles, as yours were not. For when the people went a step further to burn incense to this brazen Serpent, then Hezekiah throws it away as a defiled menument, it was no longer indifferent, but sinful, and this was the third state of it.  
Now this explication cuts off those Objections, If all the monuments of Idolatry must be destroyed, then so must Baptism, and the Lords Supper, say some; because th●y have been abused by the Papists. An●w. It followeth not, for the brazen Serpent was not an Ordinance at this time, when Hezekiah broke it in pieces, it was only an indifferent thing abused. But the Sacraments are standing Or●inances, and the Ordinances of Christ cannot be looked upon as monuments of Idolatry, for they are not indifferent things abused, but duties Commanded an● appointed by the Lord Jesus. Therefore the abuse of them must be reformed and rectified, but the right use retained and continued. As when the Vessels of the Temple had been polluted and abused in Babylon, where they became Belshazzars quassing bowl●, they were not therefore laid aside by the people of God in their return out of Babylon, but restored and brought back to their former right use in the Temple: So when it is Objected, that then public meeting places for worship must be pulled down, and the use of Cups and Vessels in the Sacrament laid aside, because the Papists have abused them. I Answer still as before, that these things are not monuments of Idolatry, for though they be not Ordinances, yet they are necessary appu●tenances to them. For when God appoints any Ordinance, the Institution thereof implies and carries with it an implicit Warrant for the use of all such things as are necessary to the celebration of it. As when Christ appoints us to drink wine in the Lords Supper, he doth thereby warrant the use of Cups and Vessels to hold the wine; The very nature of the thing implies it. So the Lord commands public Assemblies, and therefore public meeting places, we hold them 
A●●es fresh 〈◇〉 part ● pag 3●9  commanded in general, though not for their particular places and Forms, saith Dr. Ames in answer to this Objection. But it is easy to d●sting●●sh between such necessary things, and things indifferent; whereof there is no necessity neither from Gods Institution, no● from the nature of the things themselves. ●o clear it, by by ●we plain Instances. Those love feasts in the Church of Cori●th were indifferent things, hence when abused, they were abolished out of the Church. But the Sun is ofine ●essary use, and therefore we need not go above to pluek it out of the Fi●mament, but may freely make use of it, though it hath been abused and worshipped by Idolaters.  
Q. 3. But how may it be proved, that the monuments of Idolatry must be destroyed and rooted up?  
Answ. The proofs for it are fitly referred to these four heads. 1. Commands to warrant it. 2. Promises to encourage to it. 3. Reproofs for the neglect of it. 4. Commended Examples.  
1. Command● Thus shall ye deal with them, thou shalt destroy their Al●ars, break down th●ir Images, and cut ●●w● their G●ove●, and burn their graved Images with fire, Deut. 7. 5. and again ver. 25. the graved Images of their gods, shall ye burn with fire, thou shalt not ●●sire the silver. or gold that is on them, nor take it u●to thee, l●st thou be ●nsnared therein; For it is an abomination to the Lord thy God. So likewise, Is●i. 30. 21. ye shall defile also the covering of thy graved Images of silver, the very coverings, t●ose costly g●rments which Idolaters were wont to put upon their Idols, and the ornament of their melted Images of gold, thou shalt cast them array as a men struo●● Cl●th, thou shalt say unto it, get thee hence. ●●1 ●●: There be pracious promises also annex●d to these Commands, for further encouragement, Numb. 33. 52, 53. ye shall destroy all their pictures, and destroy all their Images, and quiter plu●k down all their High places, so as to leave no● memorial, no remembrance at all of the Canaanitish Superstition; now mark what follows in the next words, and ye shall aiss o 〈…〉 the Inhabitants of the Land, and dwell therein. It is observed by some Interpreters, 
jua: Anal ex ●li●n I ●●eroruw  that the words are indeed,& in the true sense of them a Connex axiom, so Junius, cvi mandato subjic itur su● promises. Yea, there is a promise of taking away their sins, when the Lord shall take away their Idols. Isai. 27. 9. By thin therefore shall the iniquity of Jacob be purged, and this is all the fruit, to take away his sin: when he maketh all the Stones of the Altar as chalk Stones that are beaten in sin, der, the groves and Images shall not stand up  
3. The e be many threatenings and Reproofs for this sin, both in the old Testament, and the New. Yea, the Lord himself threatens to take the work into his own hand, and to do it himself if none else would, Zen. 14. I will ●ut off the Remnant of Baal from this pl●●ce, and the very names of them arims, those bla●● Priests. It is observed, as the blemish of su●dry refo●●●ing Kings, that the High places were not removed. And those proud Idolaters, Isai. 65. 4. are reproved not only for eating Swines fl●sh, but because the broth of such abominable things was in their Vessels. And Christ from Heaven reproves those two Churches of Pergamus and Thyatira for eating meat sacr. f●●d to Idob, Rev. 2. 14. 20.  
4. The Commended example, are very many. Jacob, Gen. 3● 4. destroys not only the Idols of his Family, but their Earings also. Moses, Exod. 32. 20. took the Ca●f which they had made and burnt it in the fire, and ground it to powder, and strawed it upon the water. The Prophe ● lijah would not so much a●●ffer Sacrifice to the God of Heaven upon Baals Al●a●, many without question thought he was more prec●● then wise, to keep the people in suspense so long; Could he not offer upon the Altar that w●●●●ady at hand no. It was a polluted thing,& therefore he would not use it, but repay●s the Altar of the Lord that was broken down, ● Kin. 18. 30. Jebu likewise though a bad man yet thus sarrt, he wrought with God, he destroyed the Images,& the house of Baal, and for the more Con●●mpt turned it into an House of Office. 2 Kin. 10. 27. and slay the Priests in all their pontifical Robes, ver. 22. that there might not be so much as a Surplice, nor a rag of Baal le●t, josiah likewise, destroyed every thing of Baal, 2 Kin. 23. the Vessels, the Groves, the Images, the High places, the Priests, the Altars. the chariots of the Sun, he burns them with fi●e, ●lamps them to powder, throws the dust of them down the R●ver, that there might be no remembrance, nor memorial of Ba●i le●t. And this Example of Heze●●ah in the ●ext is as prognant as any, and therefore usually alleged by all our Divines against the Papists; This brazen Serpent though 〈◇〉 an( 〈◇〉 〈◇〉 〈◇〉 new an Idol, ●he spares it not, but breaks it in pieces, and Calls it 〈◇〉 bose piece of brass.  
So that the Case is clear beyond dispute, if we will stand to the Verdict of the Scripture, that all the monuments of Idolatry ought to be ●estroyed, and le●t thy should think it is a new notion, lately ●ound ou● by some prrc●●o P●●●tan● and ●ot Spurs in Religion, it was o●● of Queen 〈…〉 an 〈…〉 jons above an hundred years ago 
Flir 〈…〉 ; They 〈◇〉 with utterly 〈◇〉 ● 〈◇〉 all Sh●ines, covering of S●rines, a●t Tables, Gard●●si●●ks, Tir●ndal● and rolls of Wax, pictures, paintings, and all of 〈◇〉 〈…〉 ments 〈◇〉 〈…〉 ned 〈◇〉 d●les● pilgrimages, Idolat●● and S●●per ● 〈◇〉, ●● that short 〈◇〉 no memory of the same in Walls, glass wi●dows, orle●●● where, within 〈◇〉 Churches or H●uses. But could they see 
〈…〉 Cart 〈…〉 first ●●. ●ag. ●6.& Rest of ar●●l.  so far in the very dawning of the day, and cannot we see i● 〈◇〉 not 〈◇〉 th●t it may be lawful to employ such things to private, common uses, where it can be done with 〈◇〉 d●ing●r of Super●●ition, us is also granted by those that wrote against their, as Cr●sses of Wood for firing 〈◇〉 poo● people, Su●plices to make Shirts 〈◇〉 〈◇〉 of, the 〈◇〉 of the Altar for grave Stones or the like, but they must be utterly destroyed 
Pag. 258. didoclav. pag. ●97. Ames fresh svit, par● 2. pag. 513.  out of Gods worship, and so they are when put to such uses as these. The Reasons of the point are these.  
Reas. 1. Because the smallest relics of Idola●ry pr●served and Continued amongst a People, are dangerous habits and Snares to 'allure, and in 'tice, and bring them back again unto Idolatry. Take heed to thyself that thou be not snared by following them, saying, how did these nations serve their God,? Deut. 12. 30, It is Calvins observation in his Letter to the Protector of England 
Calv Epit& R●spons edit genes 16 17 pag 92& 136  quid enim illa Ceremonia aliud fuerunt, quam totidem lenocinia, that the Ceremonies are whorish enticements to spiritual filthiness, and he writes to Cranmer that they had so desectively reformed and removed Superstition, ut resid vi maneant innum●ri surculi qui assidui pullulent. For the relics of Idolatry, etiam sopitae solent recales●ere; and therefore as Zanchy speaks, pietas in deum, et charitas in prox mum postulan●, ut tollantur, both piety towards God, and love towards men requires the ex●irpation of them. When Constantine had only shut up the Temples of the H●athenish Idols, Julian the Apostate did easily unlock and open them again. But Theo●osius did utterly demolish and rase them down to the ground, and after this Popery indeed came up, but the old pagan Idolatry in that way, and profession of Paganism rose up again no more. Upon this account, Mr. Fox approves 
Fox Acts and Mon vol 2 pag. 501, 503.  and Commends that great and worthy act of cromwell, by whom the Monasteries and abbeys were utterly overthrown, and plucked up by the roots in the time of Henry the eight. For seeing the Nobility were scarce able to retain the Lands and Possessions of the Abbeys, which were distributed to them by King Henry, from the devotion of Queen Mary, seeking to build again the Walls of ●ericho. If the buildings had not been P●lled down, but only converted to another use, and if the Lands had been otherwise disposed of, then they were, it had been easy for Queen Mary, or any Popish prince to have restored them again, whereby we might have had such swar●●s of F●iars and Monks possessed in their nests again, before this day in England, in so great a number that ten Cromwels afterward Unneth. should have been suffered to h●●e unhoused them. It is no sufficient help against Idolatry to preach against it, when such things are retained, as I shall show, when I come to answer 
In the 2d. ●●●on Object. 6  Objections.  
Reas. 2. Prom the Lords exceeding hatred and detestation of this so of Idolat●y. There is no sin which the Lord in Scripture doth express ● greater detestation and abhorrence of, hence he will have the least remainders of it to be rooted up.  
Q. But what may be the Reason of this severe and fierce displeasure of God against this sin?  
This had need be spoken to, for men are apt to make light of these sins, to think that Ministers a●e more zealous then wise, to preach against them, and that the Lord himself will not be so severe to punish them, nay, which is some what strange, they hope to please God by them, and are apt to allege their Idolatry as an excuse, and to hold it up as a Shield of defence, when reproved for other sins. But therefore the Scripture lays load upon it. Hos 8. 11. Ephraim hath made many Altars to sin: they thought to worship God, but the Text saith, it was to sin against him. and Chap. 9 15. all their wickednes● is in Gilgal, that is their greatest wickedness, for there were many other sins amongst them, said hic nomen {αβγδ} accipitur pr o summo vel pracipuo saith Calvin, as if the Prophet should say, all their Whoredoms, Robberies, and Oppressions, and other Crying sins, which did abound amongst them, were not so bad as their Idolatries and Superstitions there committed. No sin like this. The greatness of it will appear, if you Consider, 1. The nature of it, 2. The Causes from whence it comes, 3. The effects that flow from it.  
1. In the nature of this sin, there be four things that make it very odious in the sight of God.  
1. Because it is a sin of high. Rebellion against the will of God. The worship required in the First Commandment. is called Natural worship, because it ariseth from the very nature of God, and the Creature. Hence to withdraw that inward Homage and worship of Faith, Hope, and Love, and the actings thereof, in Conf●ssing his name, hearing his Word, praying, and returning the praise of all to him, or to bestow and employ these chief affections and actings of the Soul upon other Objects, it strikes directly and immediately at the very nature of God, and denies his natural dominion, and that Relation that we have to Him as his Creatures. But the second Commandment which Contains the Instituted worship of God, floweth from the will of God, and therefore for men to resist this, is to set up their own wills, above, and against Gods, as it is excellently set forth by the Proph●t jeremy, The Lord saith by his Prophets, oh, do not this ab●minable ●hing which I have, but the People say, we will not harken unto th●e, b●t we will certainly d● whatsoever goeth out of our own mouth, to burn I●●●nse unto the Queen of Heaven. Jer 44. 4, 16, 17. They say in b●ief, our own will shall stand. Hence it is, that the second Commandment hath met with so much opposition from the Sons of men, because the●e is ●o much of the will of God in it, and men cannot bear the will of God, but they are resolved to have their own wills, which must needs provoke the Lord exceedingly▪ Men account it happiness to have their wills, and misery to be cr●● of their wills, and were they subdued to the will of God, it would be ●o indeed. But for a poor sinful Creature to se● up his own too 〈…〉, froward will, against the holy, blessed will of God, How, Can the Lo●d be●● this?  
2. It is a sin of much reproach to the wisdom of God, for men to worship God in th●ir own ●ayes. It is as charging God with folly, as if the Infinite blessed God were not wise enough to find out the best and fittest way for his own worship and glory: Hence the Lord, whose judgements are suitable to the sins of men, such as delight in this sin, he wounds their heads, and smites their understandings, that their foolish Hearts are darkened, and profe●sing themselves wise, they become fools▪ Rom. 1. 22. Because they will be wiser then God, he ma●●s them more foolish then men.  
3. It is a sin of whoredom against that spiritual Chastity that the Lord requires of his people: There is nothing more frequent in the Scripture then to express Idolatry under the name of whoredom and Adultery; for it is a breach of the Marriage Covenant, and a yielding that honour to another, to a Creature, to an Idol, which is due to non●, but God. Lev. 17. 7. They shall no more offer their Sacrifices▪ unto De●ils, after ●hom they have gone a whoring; Gideons Ephod, Judges 8. 27. they went a whoring after it. With their Idols have they Committed Adultery, ●zek. ●3. 37. and throughout that Chapter. The two Idolatrous Cities, Samar●d and jerusalem are compared to two adulterous Women, Ah●lah, and Aholihah. They have Committed A●ul●ery wi●● Stocks and Stones. Jer. 3. 9. that is, because they made them media Cu●tus. Hence Rome is called the Mother of Harlots, Rev 17. 5▪ And pure Worshippers, who follow the Lamb whithersoever he goeth, are called Virgins▪ Rev. 14. 4. Hence the Lord professeth in the Sanction of the second Commandment, I am a ●ea●o●s God; now t●ie Object o● jealousy i● Conjugal Chasti●●, and ●s jealousy is the ●age of a man, so the jealousy of God is the highest wrath of God.  
4. All the wors●ip and honour men do, or think they do to 〈◇〉 by th●se Inventions of their own, it doth read▪ and indeed and in truth, to the honour of the Devil. For although Superstition is a sin directly against the means of worship, yet it is ultimately against the Object of worthi● Strange worship sets up a strange God; 
Amer medull. li▪ 2. Cap. 13. Thes 14, ● 15, 42  for it neces●ar●ly supp● seth and ●eigneth to itself, ●uch an Object of worship as is delighted, a●d well pleased with that kind of worship which the Lord abhor●s▪ b● Satan is well pleased with. We do advance and set up him as God, to whose will we do subject ourselves, as the rule of our religious worship. Therefore the Lord so Interprets false worship, that a new God is devised for the Object of it. The things which the Gentiles Sacrifice, they Sacrifice to Devils, an● not to God. 1 Cor. 10. 20. and the Jewish Idolatry was no better, they shal● no more offer their Sacrific●s unto Devils, after whom they have gone a whoring, Lev. 17. 7. Ierob●am ordained Priests for the Devils which he had made. 2 Chron. 11. 15. and so the Papists in like manner, it is said, they repented not of worshipping Devils, Rev. 9. 2●. Hence Rome is called an habitation of Devils, and foul Spirits. Rev. 18. 2. and their factors, and Emmisaries are called the Spirits of Devils, Rev. 16 4. they think, they worship Saint Peter and the Virgin Mary▪ yea, God himself, and Jesus Christ, but it is indeed, and in Gods account, the Devil whom they worship. Hence, that Objection vanishes, what? Can we honour G●d too much? no, I confess you cannot, His name is above and beyond all praise. But you may mistake, and honour the Devil, when you think you honour God. Hence, Superstition is called in Greek {αβγδ} q. d. fearing the Devil. For it doth not elevate and raise up the mind towards▪ God, but presseth it down from him, and deba●eth it as low as Hell. Thus you see from the nature of this sin, how evil it is in the eyes o● God.  
● Look at the Causes of it, from whence it comes. and here we must not give heed to what men pretend, nor yet to what they think. For men do not know their own hearts, nor the springs and principles of their own actions, but the Lord he knows, and the Scripture di●covers, and searcheth the d●epest corners and Secrets of the Heart. Therefore let us see what the Scripture saith to it. We must be very circumspectly herein to spe●k nothing, but what the Scripture saith. For to speak with●●t the Scripture is Censoriousness, but to speak plainly according to it, is ●aithfulness. Isai. 58. 1. Cry aloud& spare not, saith the Lord, but list up thy voice like a Trumpet▪ show my People their Transgress●ons,& the House of ●i●●b their sins. It was Ierusalems Calamity and ruin, that her Prophets did see vain and f●olish things for her, and did not discover her iniquit●, to turn aw●y ●er Captivity: Lam. 2. 14. Now the Scripture takes notice of many distempers and Corruptions in the hearts of men, whereby they are incl●●ed to this sin of Idolatry and Superstition, and in s●me respect● more propense and prove to it, then to open profaneness. I shall Instance in six particulars, whereby you will see that it must needs be evil and bitter 〈◇〉, that hath such bitter Root● and Causer▪  
1▪ Forgetfulness of God, Hos▪ 8. 14. Israel bath forg●t●●n his Maker, and buildeth Temples, and when they made the molt●n Calf, though they did proclaim an holy day to Iehorah, yet it is said, they forgot God their Saviour, Psal. 106. 19, 20, 21. This will seem very strange to carnal reason, for men are apt to think, they do it out of very good devotion, because they do, or would remember, and put themselves in mind of their duty towards God, as when men bow to a Crucifix, or to the name of Jesus, or the like, surely they remember Christ one would think, but let them pretend what they will, the Text is clear, they forget God their Saviour, it is because they forget the Lord Jesus, they do not remember him with any true and right affection. Hence we see it in daily experience, that the same persons who are most profane, are usually most Superstitious, they that forget God most in moral duties, are most devout in ways of Superstition, so that profaneness is one Cause of Superstition.  
2. It comes from pride, Col. 2. 18. Let no man beguile you by voluntary humility, being rainly pu●t up in his fleshly mind. And this accompanied with deep hypocrisy, for neither they themselves who are circumcised keep the Law, but desire to have you Circumcised, that they may glory in your flesh. ●al. 6. 13. that they may b●ast amongst the Jews, how many followers and Proselytes they have gained, it was their ambition and desire of applause that acted them. Profaneness is a discredit amongst men, and therefore though many are, and will be profane, yet there be few that would seem so; now the best and likeliest way to hid this nakedness, is to cover it with the fig leaves of Superstition. jezabel, therefore, when she intended murder, proclaims a Fast. The ●harisees derour Widows Houses, but for a pretence they made long prayers. So that here was pride mixed with hypocrisy, but God loves Truth in the inward parts, and he delights to abase the Sons of Pride▪  
3. Fleshly wisdom, or carnal Policy, is another ground and principle of Superstition. Almost all the sin and misery that hath filled the World, hath broken in at this door, hearkening to reason against Institution. Hence, Idolaters and Superstitious persons, have never wanted pretence of Reason for it: they think first, to please God by it. 2. To secure themselves. 3. To Circumvent and over-reach others. 1. To please God. Having run into great arrea●es by gross neglects in moral obedience, they think to make it up with Ceremonials, either of Gods appointing, or of their own devising. Wherewith shall I come before God? will the Lord be pleased with thousands of Rams, or with ten thousands of Rivers of oil? shall I give my first born for my Transgression, the fruit of my body for the sin of my Soul. Mic. 6. 6, 7, 8. So the Pharisee, I fast twice● week; but who requires this at his hands? and in Is●i. 1. Their hands are full of blood, but yet fu●l of Ob●ation● and Sacrif●c●s, and Mat. 23 23. Wo unto you Scrib●s and Pharisees, Hypocrites, for you pay tithe of M●nt, Ann●, and Cummin, and have omitted the weightier matters of the Law, judgement, mercy, and faith. Such is the natural Popery of mens hearts, that they have a secret thought by such things to supererogate with God, or at least to compensate and make amends for their neglects in greater things, and so to purchase Gods favour, and go to Heaven in an ea●y way, and at a cheap Rate. For it is an easy thing to walk in their own ways, and to follow their own devices. What an ea●y thing is it to nod and bow to an Altar? but it is hard to mortify a lust. It was an easy ●hing to the Pharisees to tithe Mint and Cummin, and to wash their Cups and Platters, but it is a great and difficult work to cleanse and wash the heart from filthiness. So that Superstition though it seems to be overbusy, yet it is indeed but a lazy thing, and suits that distemper of spiritual Sloth; A mans Conscience would torment and tear him in pieces, Hell from beneath would rise up for him, if he should have no Religion at all: but the power and life of godliness is difficult, Hence men rest in shadows, and sit down with Superstitious empty Forms and shows of Devotion, by which Conscience being cha●med, they think God is pacified, and all is clear above head. 2. They hope to secure themselves by ●t, as to this World. This made Jeroboam to set up the Idolatry at Dan and Beth●l, and Jehu to continue it, for he said in his heart, if this people go up to jerusalem to do Sacrifice in the House of the Lord at jerusalem, the Kingdom will return to the House of David. 1 Kin. 12. 26, 27, And upon the like account Ahaz made su●dry changes to the prejudice of Gods worship, because of the King of Assyria, that is for fear of him, and that he might please him. And he Sacrificed to the Go●s▪ of Dama●cus, which smote him, saying in his foolish, carnal wisdom, because the Go●s of the Kings of Syria help them, therefore will I Sacrifice to them, that they may help me, but they were the ruin of Him, and of all Israel. 
Isai. 59. 5, 6.  2 Chron. 28. 23. For it is usual with God to Curse and blast the carnal policies of men, when they hatch such cockatrice eggs, and wea● the Spiders web, he that catcth of their eggs dieth, and that which is Crushed breaketh out into a Viper, their webs shall not become garments, neither shall they cover themselves with their works, being works of Iniquity.  
3. The third design of Superstition is to Circumvent and go beyond others. hence some have 
Dr. Jackson orig o● unbelief. ● Se●t. 4. Cap 23  observed▪ that to out-strip our Adversaries in their own policies, or to use means abused by others to a better end, is a resolution so plausible to worldly wisdom, which of all other Fruits of the Flesh, is for the most part the hardliest and last renounced; that even Christians have mightily overreached and entangled themselves by too much seeking to Circumvent, or go beyond others. 
Ames fre●h S●it part 2 pag 83 5000.  Hence in the declining times of the Christian Churches, perceiving that the Pagans were very tenacious of their old Customs and Superstitions, they thought it was good policy to borrow sundry things from them to win them, and to bring them over to the Christian Religion. Hence as Peter Lombard observs, because the Heathens had their Flami●s, Antiflamins, princiflamins, &c. In 
Lombard S●ntent lib 4 distinct 24. m.  imitation of this, the Christians made Bishops, Arch Bishops, P●imates, and the like. But what was the issue and effect of this Carnal policy? Instead of making Pagans turn Christians by it, they did transform Christian Churches into Anti-Christian, It was this fleshly wisdom that was the means to conjure up those two ●enemous Beasts, the Church, and Pope of Rome, Rev. 13.  
4▪ It proceeds from a Spirit of f●lly and delusion. For a mans own wisdom is folly, such things indeed have a show of wisdom, Col. 2. last. But that's all, for professing themselves to be wise, they become fools. Rom. 1. ●●▪ They have not known nor understood, for he hath shut their eyes that they cannot see, and their hearts that they cannot understand, and none considereth in his heart, neither is there knowledge nor understanding to say, I have burnt part of it▪ in the fire, yea, also I have baked bread upon the Coals thereof, I have roasted flesh and eaten it, and shall I make the residue▪ thereof an abomination? shall I fall down to the Stock of a three? He feedeth on ashes, a deceived heart hath turned him aside, that he cannot deliver his Soul, nor say, I● there not a lie in my right hand? Isai. 44. 18, 19, 20. So that all the Zeal and affection men have in a Superstitious way is but blind Devotion, and zeal without knowledge. Thou blind Pharisee, every man is br●itish in his knowledge, every Fou●der is confounded by the graved Image, For his melted Image ●s falsehood, and there is no breath in them, they are vanity, and the work of ●●rors, in the time of their visitation they shall perish. jer. 10. 14, 15. and you have the same words again repeated, jer. ●1. 17, 18. Hence darkness and a sad e●lspse, and decay of light and knowledge in the Church, was the Immediate foreru●ner of Anti-Christ, with all his idolatries and Superstitions. For the thi●d part of the Sun, Moo●, ●●d ●tars were sm●ten a●d d●rkned under the fourth Trumpet, and then Anti-Christ appears with open face in the fi●th, Rev ● 12. with 9. 1.  
5. A Fearful Cow●r●ly spirit is another cause, they Constrain you to be Circumcised, only l●st they should suffer Persecution for the Cros▪ ●f Christ, Gal. 6. 12. It was by this means as some have observed, that the Pope got up, and kept all his idolatries, because the Ministry that should have stood in the gap were for the most, though indeed not all, for God was pleased even then to raise up some faithful▪ Witnesses▪ but the Generality of the Clergy, during the reign of Anti-Christ, were as one saith of them, a Generation of spiritual Cowards, so tha● the Pope did what he l●sted, in laying loads and yokes upon the Conscience, and they like Issachar were content to Couch under every burden, yea, which ●s worse, forward and active to serve the Popes lusts, and to impose burdens and lay snares for the Consciences of men, as th● Prophet Hos●a complain● of the ●uperstitious Clergy in his time, Hos 9. 8. The Prophet is as the Snare of a Fowler in all his ways. I remember a Story in the Book of Martyrs of one that had been a Protestant, but when persecution arose, he fell back to Popery, and when one of his Friends  told him of his former profession, oh( saith he,) that was the right way, but I cannot burn, I cannot burn. But his House happe●ing to be on fire, and going in to fetch out some of his Goods, he was burnt in his own House. He that could not burn at a Stake for the Truth, was burnt to death in his own House; but it had been better to burn in the Cause of God, then in the way of his judgements. Now if this be one Cause of Idolatry and Superstition, It must needs be a very great sin. When men shall fear men more then God, and those that can but kill the body, more then▪ him that is able to destroy both Soul and body in Hell. Who art thou, that tho● shouldst▪ be af●raid of a man that shall die, and of the Son of man that shall be made as grass, and forgettest the Lord thy Maker, that hath stretched forth the Heavens, and laid the Foundations of the Earth, and best scared continually every day because of the fury of the Oppressor, as if and were ready to destroy? and where is the fury of the Oppressor, Isai. 51. 12. 13.  
6. Lastly, It proceeds from ●s●●r●t▪ enmity and ●●tred of the blessed God. For as it is a sign of love to God, to love his Ordinances, so on the contrary, for men ●o cas● the second Commandment, behind their b●●ks, it is a sign they hate Him. Hence the Lord there threatens I will visit the sin of them that▪ Hate me, and show mercy to thousands ●f them that l●●e me. So in H●s. 9. 7. He threatens to visit them for the multitude of t 〈…〉 iniquity and the great ha 〈…〉. It is true, in times of Ignorance and darkness good men may and car●ied away in many things with the stream of the times for want of better light But to be zealous for the grossest Superstitions in time● of light, is a●ill sig● that the heart is 〈…〉 f poison, full o● Hatred, and Enmity against the Lord,& ●gainst his bl●s●ed ways And it is the worse, because that Superstitious persons pretend much love and devotion, as though they thought nothing too dear, no● too much for God, when there is the poison of Asps underneath. No wonder therefore, if the Lord abhors them. For there is nothing more odious both to God and men, then hatred masked over with pretences of love. And thus you see from the Causes of this sin, how great a sin it is.  
3. Consider also the Cursed ●ffests and Fruits of it, the bitter▪ Fruits that grow upon this root of bitt●rness, These will yet further discover the evil of it. Men are apt to think their own Inventions are of much use in the worship of God, though they call the● sometimes Indifferent things, yet they think them very good and necessary. But the Lord hath said the graved Image is profitable, or good for nothing. Isai. 44. 10. no good comes of it, but much hurt and mischief every way. It is a sin that hath many woeful effects.  
1. It deceivs and deludes, it is a very deceiving and infatuateing sin. It is the Lords direction to Joshua to keep close to the Rule, and to the Law of Mos●s, that thou mayest prosper, or as it may be rendered, that thou mayest deal understandingly wherever thou shalt go: Josh. 1. 7, 8. but on the contrary, when men worship God according to their own Inventions, see that dreadful threatening, Isai. 29. 13, 14. because their fear, that is, their worship towards me is taught by the precepts of men, therefore, behold, I will proceed to do a ma●vellous work amongst this people, even a marvelous work and a wonder, for the wisdom of their wise men shall perish, and the understanding of their pruden● men shall be hide; they shall be befooled and infatuated even to admiration, they are altogether brutish and foolish; the stock is a doctrine of vanities. Jer. 10 8. And the melted Image a teacher of lies,▪ H●b 2. 18. for their Ido●s have spoken vanity, and their Diviners have seen a lie, Zech. 10. 2. The Scripture is very frequent and copious in this Argument, because men are very apt to value their own Inventions and Additions to the worship of God at a high rate, and to admire and applaud themselves therein; as if they had contributed not a little to the Majesty, and to the Splendour of it, by their Great wisdom and prudential power, as they call it; when it is indeed prudential folly, their glory is their shane, they are mad upon their Idols, Jer. 50. 38. superstition est res insana, as he said, Superstition is a mad thing, folly is the Cause of it, and folly the Effect.  
2. It is a very desiling sin, thou hast defiled thyself in thine Idols which thou hast made, Ezek. 22. 4. It is a sin of spiritual filthiness and uncleanness, I have seen thine Adulte●ies, and thy n●ighings, and the lewdness of thy whoredoms, the meaning is, thine idolatries, as appears by the next words, ●●in● abominations on the Hills, and in the fields, wilt tho● not be made clean, when shall it once be? Jer. 13. ult. Superstitious persons are apt to think themselves more devout, and more holy then others, as the Papists call their several ways of Superstition, religious orders. But the Lord accounts them more vile, more filthy, they say to others, stand by thyself, come not nea● to me, for I am holier then thou. Isai. 65 4 5. fo● that Text is clearly meant concerning Superstitious people, that Sacrifice in Gardens, remain among the Graves, &c. who did look with disdain upon others, and trusted in themselves that they were righteous, when indeed it was but Superstition, and therefore the Lord saith of them, these are a smoke in my nose, and a fire that burneth all the day.  
3. It makes all their worship vain, as it makes their Spirits vain, by deluding and defiling them, so it spoils and frustrates their religious worship. In vain do they worship me, teaching for doctrines the Commandments of men, Mat. 15. 9 they Sacrifice flesh, the sacrifices of mine offerings, and eat it, but the Lord accepteth them not: Hos. 8. 13. because they did it contrary to the Institution. For the Lords appointment and promise was, that in mine holy Mountain, in the Mountain of the heig●t of Israel, there shall all the house of Israel serve, or worship me, there will I accept them, and there will I require your offerings, and the first Fruits of your oblations, with all your holy things, Ezek. 20 40. Deut. 12. 5, 6. now this is a sad Effect; when a man offers many Sacrifices, says many pa●er nosters, performs many religious duties, hears, and prays much, that all should be in vain, and all his prayers and labour l●st. And though there be a whole Sea of worship▪ and Ordinances, that all should be but like the blood of a dead man; as Rev 8▪ ●. and 16. 3. There is no acceptance but in Christ. But Christ hath said concerning Idolatrous worship, I will not pour out their Oblations, that is,( 
See Answorth in Psal 16. 4.  I will not be a Mediator to ●heir Services. Psal. 16. 4.  
4. It will in time justle out Gods true worship, His I●stitutions will be laid aside, that there may be elbow room for their own Inventions, Full well ye rejest the Commandment● of God, that you may keep your own Traditions, Mark. 7 8, 9. I might give many Examples and I●nstances of this. Those Superstitious persons in Isai. 6 5. 3, 4. who did Sacrifice in Gardens, remain among the Graves, and lodge in the Monum●nts, which the Lord never requi●ed at their hands, ye● they made no Conscience of eating Swines fl●sh, which the Lord had forb●dden to that people in those Times, Jeroboam ma●e Priests of his own, after the ma●ner of the Nations of other Lands, but therefore he casts out the Priests of the Lo●d the So●s ●f Aaron, and the Levites, to mak● way for his own, 2 Chron. 13. 9. Ahaz gives order that the Priest● should offer their Sacrifices upon his own Altar, but then what should they do with the braz●● Altar, the Altar of the Lord; That, saith he, shall be for me to inquire by, S●quando plac●bit( as Iunius well observs) if at any time such a good sit shall come upon him, or as others render it, I will inquire and Consider what use to put it to, so Piscator upon the place, but thus Gods Altar was laid aside, and turned out of Office, 2 Kin. 16. 15. we have seen sad examples of this in former times, a Surplice, and a few Superstitious Ceremonies have justled out the preaching of the Gospel, and stopped the mouth of many a godly Minister.  
5. It provokes the Lord to jealousy against his people, and pulls down, and hastens the desolating judgements, and wrath of God upon them. This was hinted in general before, as a Reason why the relics of Idolatry must be destroyed, but I mention it here again, to show the greatness of this sin, Exod. 20. 5. Thou shalt not bow down to them, nor serve them, For I the Lord thy God am a jealous God, visiting the sins of the Fathers upon the Children, to the third and fourth Generation of them that hate me. Thou hast defiled thyself with thine Idols, and hast caused thy dayes to draw near, and art come even to thy years, Ezek. 22. 4. that is, the dayes and years of wrath and vengeance, as the like expression is explained, Cap. 7. 7. the Time is come, the day of Trouble is near, and Cap. 12. 23. the dayes are at hand, and the Effect of every Vision, that is, the accomplishment of every threatening. There is no sin that makes men sooner ripe for ruin. The Jews were carried away Captive ●nto Babylon. S●on was ploughed as a Field, and jerusalem became an heap of Stones for this sin. The Apostle bids the Col●ffians take heed they do not miss of Heaven by it, Col. 2. 1●. let no man beguile you of your reward in a voluntary Humility.  
Yea though they be good men that are guilty of it, as sometimes they haue been, especially in former darker times, yet this will not protect them, nor stave off the judgements of God. Gideon was a good man and a great Reformer, and therefore called Ierubbaal, but yet for all that, he did but make a Superstitious g●rment, a kind of a Surp●●è, a small matter one would think; but it became a Snare to Gideon, and his House, judge. 8. 27. Solomon was a good man, and it was he that built the Temple of the God of Heaven, but yet and sell to the public countenancing of Idolatry, and for this, God rent away the Ten Trib●s, the greatest part of his kingdom from him, and had it not been for his Father Davids sake, he had lost them all, Yea, so provoking to the Lord is this sin, especially, if aggravated by Persecution, as for the most part it is, that sometimes the Lord will not pardon it, and turn away his wrath, though men do repent; as in Manasseh▪ Case. Though as to personal forgiveness, the Lord will pardon every repenting Sinner, yet not always as to National Forgiveness, so as to avert and turn away his righteous judgements. For Manasseh did repent and reform, josiah comes and makes a through Reformation, but yet ruin and desolation comes for the old▪ idolatries and Superstitions of Manasseh, and for the Innocent blood he  shed, which the Text saith, the Lord would not pardon, 2 King. 24. 4 and 2 King. 23, 25, 26.  
6. There is yet a further Effect of this Sin which is worse then all the rest, if worse can be. It is this, It d●es so harden the hearts of men, that it is a very rare and difficult thing to got true repentance for it: you may see this in those great I●olaters the ●apists, as they are described in the Book of the Revelation, when under the execution of Gods righteous judgements, under the sixth Trumpet, The Lord loses the four Angels about the River Euphrates, that is, the Turks, who were at first four Nations, to plague the Anti Christian World for their Idolatry, and to destroy, and to kill up the third part of men, but what was the Effect of this, did they repent? no; no such matter, the rest of the men which were not killed by these plagues, yet they repe●ed not of their worshipping of Devils, and Idols of wood and ston, Rev. 9● 20▪ well let us go a little further, when the Seventh Trumpet sounds and pours down all the seven Vials of the last plague, and the wrath of God upon the Anti-Christian party, surely, that will convince them, they will repent then, when the third woe is come upon them, which hath seven Vial● of wrath ●n the womb of it: no, for all this, they repent not, but they are described to be like men in Hell, Rev. 16. 10, 11. the fifth Angel pours out his Vial upon the throne of the Beast, which is generally understood concerning the City of Rome itself, and his Kingdom was full of darkness, and they gnawed their tongues for pain; but they blasphemed the God of Heaven, because of their pains, and their Sores, and they repented ●ot of their ●eeds: They roar under their plagues, but repent not of their Sins. So likewise under the Seventh Vial, which is poured forth into the air, which is cenceived by Interpreters to be meant of the whole expansum of the Anti-Christian Interest, and party that are acted by the Prince of Power in the Air, whoever, and wheresoever they be, over all the world every where, 
M●le i● locum.  omnium ubicunq, terrarum Christi Domini nostri●h st●●m: what effect will that have? see ver. 2●. where ●hey are found again blaspheming God, because of their plagues, but not repenting▪ Oh, what a dreadful sin is this! that makes men so incapable of repentance. The Reasons o● this strange Impenitency, are  
1. Beca●s● it is usual with God when men love their sins, and hate to be reformed, be give● them up judicially to their Sins, that their Sins m●y be their P●agues. Hence it is threatened as a pun●shment of Idolatry, Deut 4. ●5, ●●. Because they have corrupted themselves with graved Images, therefore they should serve Gods of wood and ston, which neither hear, nor see▪ nor ●at, nor s●ell: when they had made the melted Calf, then God turned, and gave them up to worship the host of Heaven, Acts 7. 42. He gave them up for that sin, to more sin: Ephraim is joined to Idols let him alone, Hos. 4. 17. Because Ephraim hath made many Altars to sin, Altars shall be unto him to sin, Hos. 8. 11. They will have their sins to live in them, therefore saith the Lord, they shall have them to be plagued by them.  
2. And as this sin is the punishment of itself, so it is often punished with other sins also, sometimes he g●●es them up to bodily uncleanness for their spiritual Whered●ms, Hos. 4. 13. they Sacrifice upon the tops of the mountains, and burn Incense upon the Hills, under O●ks and Poplars, and ●lms, because the shadow thereof is good, therefore your Daughters shall commit Wheredom, and your Spouses shall commit Adultery, Hos. 4. 13. The Apostle Paul fitly joins Lasciviousness, lusts, excess of wine, revellings, ba●quettings, and abominable idolatries together, 1 Pet. 4. 3. Superstition and profaneness usually go together, they look to other Gods, and love flagons of wine, Hos. 3. 1. and where there is such profaneness it is sel●ome without Persecution also, for the evil Servant, Mat. 24. 49. is said to smite his fellow Servants, and to ●at, and drink with the drunken, pictos agnos adorante, vi●os devorant, as he saith of the Papists. And when sinners are bou●d in so many black Fetters and Chains of darkness, how hard a thing is it to break them off, by true repentance?  
3. When men are given up to Idolatry, or to any other sin, by such a judcial act of God, it so deludes the mind, and darkens the understanding, that it is impossible to fast●n a Conviction upon them, they will never believe, nor be persuaded that this is the sin for which God Smites, and if no Conviction, no repentance. The Jews thought, jer. 44. 18. Since we left off to bu● Incense to the Que●n of Heaven, and to pour ●ut ●rink offerings to her, we have wanted all things, and have been consumed by the Sword, and by the Fami●e, whereas the Prophet tells them, because you have burnt Incense, therefore this evil is happened unto you, but they would not be lief him: And just so the Papists, o●, say they, It was never good world since the old Religion was put down, and since we left the holy catholic Church of Rome. And I have heard of some Lutheran Ministers after the late Wars and desolations of Germany, who have concluded and thought that the Reason of Gods wrath against them was the pulling down of Images. And there be some in like manner at this day, that ascribe all the wars and Troubles, and evils of the late times that have passed over these Nations, to the pulling down of Bishops, and Ceremonies; whereas it was indeed the old Sins of the Bishops and that party, their adulterating and corrupting the worship of God with Popish Innovations, Their violence and Persecutions of Gods faithful Witne●sse and Servants; that was the chief procuring cause of all the plagues and judgements that have come upon the Land.  
4. A mans Repentance is never true till it be proportionable to the nature of his Sins. It is not enough for men to leave these Sins, but they must also loathe themselves in their own sight for all their abominations, because that I am broken with their whorish hearts, which go a whoring after their Idols, as the Lord there speaks, but how hard is it to get such 
Ezek. 6. 9.  a self-loathing, self-abhorring frame of Spirit, not only to see that it is a Sin, but to see the exceeding vileness of it, and to loathe it as God loathes it, to hate it as God hates it. I have Insisted the longer upon the Reasons of the point, that you may see the heinous nature of this Sin, that it is no light thing to break the second Commandment. These are the Reasons of the point, I conclude with a few words of Use.  
Use I. This Doctrine Condemns and cashieres at once all the Ceremonies, and whatever other Inventions of men have been introduced into the worship of God by the Spirit of Anti▪ Christ, and retained, and continued by some reforming Magistrates, who have made but incomplete and imperfect Reformations. As who knows not, that almost all the Ordinances of Christ have been polluted and corrupted by them. The Gospel might 
See the second Sermon▪  not be preached without a Surplice, nor baptism administered without the sign of the across, So likewise kneeling at the Sacrament, bowing to the Altar, and to the name Jesus, Popish holy dayes, holiness of places, Organs and Cathedral music, The Books of Common prayer, Prelacy or Church Government by Bishops. These things are no better then this brazen Serpent was. And therefore if this was a Nehushtan, so are all th●se. They are nothing else but relics of Popery and remnants of Baal, and therefore when the kingdom of Christ is come, they shall perish from off the Earth, and from under these Heavens.  
use II. Direction to Rulers and Magistrates, and to you all in your prayers for them, Let Magistrates imitate this Example of Hezekia●. It should awaken them to their Du●y. Be wise now therefore, O ye Rulers, be instructed O ye judges of the forth, and know, that it is your duty to promote the purity of Gods worship, and to protect his people and Messengers, It is a thing impossible to keep in with both sides, both with Persecutors and Sufferers, but therefore it will be your wisdom, and the best and safest way to be on Gods side, and let Baal pled for himself. But because I see but few of them here, I shall direct my speech only to the people of God here present, you may see from hence, what Prayers to make, and what Requests to put up for those whom God by his Providence hath set in Authority over you, pray that God would give them reforming Spirits; and for the King, that God would make Him another Hezekiah to remove the High places, and to cut off the remnants of Baal, that he may trust in the Lord, and keep close to his Word; and that the Lord would be with him, and prosper him whithersoever he goeth, as he will certainly do in this way of Integrity to Religion, and to the work of Reformation.  
Use III. I Conclude with that word of Exhortation wherewith the Apostle John concludes his first Epistle, Little Children keep yourselves from Idols, Amen▪ 1 Joh. 5. ult. And it is Pauls Exhortation also, 1 Cor. 10 14. wherefore my dearly Beloved, flee from Idolatry. Remember what you heard in the Reasons of the point concerning the greatness of this Sin, and how jealous, and severe the Lord is against these violations of the Second Commandment, and Consider also these four words.  
1 It hath been the great design of Satan in all times, and Ages, to destroy and to corrupt the worship of God. And if he cannot persuade men to be down right atheists, he labours then to drive them into the other extreme of Superstition, if he cannot prevail with them to cast of all the worship of God altogether, then he tempts them to worship him in a wrong way, to worship the true God Superstitiously. What was the great sin amongst the Jews? was it not this? so likewise amongst the old Heathens and Pagans, and amongst the Papists at this day. And what is the great design and work of Christ at this day? but to bring forth his worship into purity, that the new jerusalem may come down from Heaven; This therefore Satan is most industrious to countermine and fight against, Therefore be sober, be vigilant against this Sin, because your Adversary the Devil is so watchful to ensnare you.  
2. It will be varnished over with fair colours, and plausible pretences. The whore of Babylon gives the wine of the filthiness of her Fornication in a golden cup, Rev. 17 4. The Devil in his actings against the Church in the Times of the new Testament, He did appear at first almost like himself in the shape of a great read Dragon, in the Roman Pagan Em●e 〈…〉 s. But when Michael and his Angels overcame, and overthr●w ●im in this appearance Rev. 12. Then he puts on a new Vizard, and appears in another shape, Chap. 13. but still pursues the same design though under new pretences, and by other Instruments, viz▪ by the Church and Pope of Rome. For he hath made it his business, ever since the time of Constantine to revive the old Heathenish Idola●ry under other names, that whereas before they worshipped the Devil under the names of Jupiter and Apollo, now they commit the same Idolatry,& worship the same Devil still, but under the names of Popish Saints; now it is not ●upite● and Apollo any more, but Saint Peter, and the Virgin Mary, and the Vicar of Christ,& the holy catholic Church of Rome. Thus doth that Harlot paint her face: So the Prelati●k Superstitions at this day are painted over with those glozing pretences of Antiquity, Fathers, Councils, Order, Decency, Edification, the peace of the Church, and such like.  
3. If once you begin in a way of Superstition, you will never know where to stop or stay, nor where to make an end, but you will multiply your Idols, and increase your Altars, and grow worse and worse. For evil men and Seducers▪ shall wax worse and worse. It is the nature of all sin, 
2 Tim. 3. 13.  but of this in a especial manner, as it is in bodily uncleanness, when men are given up to that lust, they are insatiable, and work all uncleanness with greediness, so it is in this sin of spiritual whoredom, it is an endless sin. If you do but wear a Surplice for peace sake, why not as well admit the sign of the across in Baptism, or bow to an Altar, and in a little time you will find that the same Reason is as strong for bowing to ●● Image, to a Crucifix, and why not as well say Mass too, for the peace of the Church, and then at last swallow down every thing, Submit to the Pope, worship the Beast, and so be damned and go to Hell, and all ●or the peace of the Church. Oh! there is no ●nd here, when a man is once going down the Hill in a way of Carnal compliance and Superstitio●, he will never cease; but like a man that is ●umbling down a steep Hill, cannot stop, till he come to the bottom, to the very bottom of the pit of● Popery. All the abominations▪ of Anti-Christ came in by degrees, tho▪ four▪ first trumpets were so many steps or degrees of the rise of Anti-Christ, and then in the fifth, he appears upon his Throne with op●n face, as the Angel of the bottonles pit, and as an Aba●don, as a destroyer and Son of perdition, with all his F●ogs and ●ocusts abou● him▪ with all that Anti-Christian Popish Clergy, acting under him and 〈◇〉 him, Rev. Chap▪ 8. Chap. 9. It is observed in the Histories of the Idolatrous Kings of Israel, that those in succeeding Times were worse th●n their wicked predecessors: Ier●boam he that made Israel to sin, He did but set up the two Calves at Dan and B●th●l, but Omri went beyond him, for it is said, He did worse then all that went before him, 1 King. 16. 25▪ we red of the Statutes of Omri, Mica. 6. 16. so that Omri did enact, and establish Iniquity and Idolatry by a Law; But his Son Ahab was worse then He, for as if it had been a light thing for Him to walk in the Sins of Jeroboam, he did set up all the worship of Baal, 1 King. 16 30, 31, 32, 33. Hence the faithful Servants of the Lord have been exceeding wary and watchful against the least appearances and beginnings of Idolatry. One of the Ancients( Basil as I remember) when the Heathen Idolaters had put Incense into his Hand, and offered to spare his life, if he would but throw it in, or let it fall into the Censer, he choose rather to burn▪ his Hand and loose his life, then to Commit that seeming little sin; which brings me to a fourth Consideration.  
4. Remember this for ever, that it is better to suffer then to sin. A man had better suffer, better die, then sin. And therefore if Superstition be a Sin, be wise for yourselves, and choose the greatest affliction, rather then the least Sin. Thou that sayest in thy heart, life is sweet, and thou art loth to suffer, loth to die; I tell thee, It were better for thee to be cast into prison, into the deepest-darkest-Dungeon. It were better for thee to be burnt at a Stake, or to be hanged upon a three, then to sin against thy Conscience. Hooper that blessed Martyr 
Fo● vol. 3. p, 23.  when one assaulted him with this Temptation, death is bitter, life is sweet, He replied, but death eternal is more bitttr, and life Eternal is more sweet.  
5. Suppose the worst that can be supposed, Suppose that sad time of staying the witnesses be not yet accomplished, as indeed it is a great Controversy, one of the greatest in this Book, whether it be, or no; it is the judgement of very great Interpreters, that it is past, but Suppose there be some further accomplishment of it yet behind, as it may be hopefully conceived that it shall not be so great a slaughter as the first▪ and that the rage of the Anti-Christian party shall not be able to prevail and proceed so far as then it did, for the Kingdom of Anti-Christ is decaying, and the Kingdom of Christ is rising; So it is certain, that the time will not be long, for it shall be but three dayes and an half, Rev. 11. 11. Let the Prelates and ascetic persecutors, take notice of it, suppose you should prevail for a time, and suppose Prelacy should get up again, yet it will not be able to stand, but after three dayes and an half, that is to say, after a little short time, it will fall and perish. The Lord will then cast you forth again, and that for ever, so as to make a full end of you! And therefore let the people of God bear up, and be encouraged in the ●ord, for the Lord will s●eedily ●rise, and have mercy upon Si●n; the King●●m of Christ is coming, and the wheels of his Chariots hasten, he will speedily appear to your joy, but they shall be ashamed.  
Quest. But what shall we do to prevent that In-undation of Idolatry and Superstition that seems to be flowing in upon us?  
Answ. If any thing will do it, those Ancient weapons of the Church, praces et la●hrima, prayers and tears will do it, or at least you shall thereby deliver your own Souls.  
1. Be much in prayer, ye that are the Lords Remembrancers, keep not silence, give him no rest, till he arise and make Jerusalem a praise in the 
Isai 62▪ 6, 7.  Earth. Pray against these things, and that God would put his bridl● in the jaws of persecutors, and his Hook in their nostrils, that the Lord would look upon all the host of them through the Cloud, and knock off their Chariot wheels, that they may drive heavily in all their designs against the Lord Jesus, and that Prelacy, which is the Image of that Beast the Papacy, may never be restored again in these Nations, but that God would keep it down for ever in that grave in which it hath been buried for these twenty years together; and if such things begin to reappear, pray them down again into the bottonles pit from whence they came, and be earnest with God for those in Authority, that he would give them reforming Spirits, and for your Ministers, that Christ would hold the Stars in his right hand, and give them both wisdom and Courage, that the Truth may have no disadvantage by us in any thing, as also for yourselves and your posterityes after you, that the Truth of the Gospel, and the purity of Gods worship may conti●ue with you; It concerns you at such Time as this, to be much in prayer, and when the Lord shall build up Sion, he will regard the Prayers of the destitute, Psal. 102. 16, 17.  
2. Be much also in mourning and humiliation, that Gods bottle may be filled with tears. Is there not cause of mourning for the sins of the Times? the deluge of profaneness, as if Hell were b●●k▪ loose, the abominations 
Ezek. 9. 4. Rev. 7. 3. and 9. 4.  in the midst of Jerusalem, which they that mourn for, shall be Sealed with the mark of God upon their Fore heads, that they may be preserved at least with spiritual Preservations in Times of common Calamity, when public sins are visited with public judgements; and hast thou not also Sins of thine own to mourn for?  
Is there none of you that may say with Paul, I w●s a persecutor a blasphemer, I was an Idolater, and a desperate Superstitious wretch, Crossing and Cring●ng, and bowing down to the sto●k of a three? but now you have obtained mercy; or if kept from those gross abominations, yet have you not been careless and bold with lesser evils? Have you been solicitou● to know the mind of Christ in these points? tell me where thou 
Cant. 1. 7.  feedest? have you made inqu●●ies for the way to Sion? they shall ask the way to Sion, going and weeping as they go, Jer. 50 5. Is there no guilt upon thee, as to barrennels of Spirit, and unprofitableness under pure Ordinances which you have long enjoyed in this City? you have had the Gospel preached, and the Ordinances of Christ disp●nsed amongst you in power and purity, without the mixtures of mens Inventions; but now the Lord threateneth to remove the Candlestick, to deprive you of former mercies, and so to enter into judgement with you for your unfruitfulness under them. Oh! Consider of it.  
You have had pure worship, holy Ordinances, but Carnal Common hearts it may be, or if there be a change of state, as I know through grace there is in many of you, yet they that are pl●nted in the house of the Lord, should grow in grace, and be very fruitful, and flourishing, Psal. 92. 13, 14. but hath your growth been proportionable to the dispensations of light and life that you have had, if not, go home, and mourn before the Lord for this Sin, who knows, but he may yet repent and return, and continue his wo●ted gracious presence with you?  
The End of the first Sermon.   

THE SECOND SERMON Witnessing more particularly against the Ceremonies of the Church of ENGLAND.  The text, 2 King. 18 4. And he removed the High places, and broken the Images, and ●ut down the Groves, and broke in pie●es the brazen Serpent, that Moses had made, for unto those dayes, the Children of Israel did burn Inc●nse to it, and he called it Nehushtan. 
THe Doctrine as you may Remember, was this,  
That it is a thing very right, and pleasing in the sight of God, when the sin of Idola●ry and all the monuments of it, all the remembrances and remainders of it, are quiter destroyed and rooted out from amongst his people.  
This Truth hath been opened and largely proved upto you from many Scriptures: and partly also applied; but not to repeat the Truths formerly delivered, there was one U●e which then we did but mention, but shall now proceed( in the help of Christ) to finish it. It was this,  
This Doctrine Condemns and Cashiers at once all the Ceremonics, and other Corruptions, and Inventions of men which were introduced and brought into the worship of God by the Pope, in the time of Anti-Christian bordage and darkness, but they have been conti●u●d by some reforming Magistrates, who have made but inc●mpleat and imperfect Reformations. They are commonly known, and recommended by this name, the Ceremonies of the Church of England, the Doctrine whereof in the nine and thirty Articles, is ge●erally ●w●●d by good men as sou●d and good, but the worship hath too ●uch ●f th● old leaven of popish Corrup●ions unpurged out. I shall fi●st g●v● you some general g●ounds and Arguments against them. S●con●ly, speak to the chief of them more pa●ticularly. Is●a desi●● a●tur. Th●d●y, Answer Obj●ctions, and then close up this Discourse with a wo●d of Use and Application.  

SECT. 1.  
General Argument against the Ceremontes.  
FIrst for general Arguments. waving many other things, my Text ●●●ds me to insist chi●fly upon this, that they are Idols against the Second Commandment: They are not directly and immediately against the First, for they are used as means whereby to honour and worship God, the Father, Son, and Spirit, but there may be a false worship offered up to the true God, and that the ceremonies are such, that they are Idols against the Second Commandment, these Reason do evince.  
1. Because they are means of worship which the Lord never appointed, and which never came into his heart. There is no stamp of God upon them, no stamp of Institution, But God will say of them at the great day, who required these things at your Hands. They are means of worship of an High Nature, for they have a great part of the nature of Sacraments in them, For the Patrons of them say, they are neither dead nor dumb, but mystical and significant, and appointed on purpose to stir up the dull mind of man to the remembrance of his duty towards God, by some special and notable signification, whereby He may be edified, they are the words of the preface to the Common Prayer Book. So that as the Sacraments have two parts, an outward sign, and the inward grace signified thereby, So have the Ceremonies. The Surplice signifies the whiteness of purity and Innocency that should be in Ministers: The Sign of the across signifieth that they must not be ashamed of the across of Christ, and so all the rest have some pretended spiritual signification annexed to them, yea they are not only pretended to be significative, but affective also, to edify, to stir up a dull and dead heart, &c. which brings to mind that strange Answer in the Catechism of the Common prayer, to that Question? How many Sacraments there be, They Answer, two only, as generally necessary to Salvation, viz. baptism and the Lords Supper; Implying, that there be other Sacraments also, though not so necessary, which must either relate to the seven popish Sacraments, or else to these English Popish Ceremonies, but they are such Sacraments as Christ is not the Author of, ●acraments of mans making, for the greatest Patrons and promoters of them, do not pretend a divine Institution for them, but only the Authority of the Church, but if the Second Commandment was given to the Church, as I hope they will not deny, thou shalt not make any graved Image, or form of worship to thyself, they are a manife● breach of that Commandment.  
2. Because there is greater weight laid upon them then upon greater things, therefore they are Idols. As when the Pharisees did prefer Mint and Cummin before the great things of the Law: And the Traditions of the Elders, which is in the language of these Times, the Ceremonies and Canons of the Church, before the Commandments of God, Math. 23. 23 and Math. 15. did they not Nolize their own Traditions? And that the Ceremonies are Idols upon this account, is manifest; because the neglect of them is more severely punished then many great Sins against the Law of God, which as it hath been long since 
abridgement except. 2. arg. 3. pag. 39  objected to them; So the Truth of it is so apparent, that some of their own Writers have the confidence to deny it. Dr. burgess instead of denying it, confesses 
burgess of an●●ling. Chap 18 p 62 Apud Gill●ip engl-Pop Ceremonies part 3 pag 48  and bewails the violent urging and pressing of Conformity. And at a Metrapolitical Visitation in Lancashire in the time of the Bishops, when Complaint was made to Cousins the Visitor against a godly Minister, that he had never worn a Surplice in all his life; the Visitor swore, it had been better for Him to have got seven Bastards, and ●o proceeded accordingly to silence him, which yet was an orderly and caconical way of proceeding: and very just and moderate, for it is enacted in the Canons of 1603. 
Canon 6  that whosoever shall but declare his difference in judgement from the Prelates in these things, shall be excommunicated ipsa facto; but I need not Insist here, for these Nations have had plent●●● and woeful experience of it, and it is known to all the world, that these wretched Ceremonies have been the principal Engines and Instruments of Persecution in the Hand of Satan to stop the mouths of Gods faithful Messengers, and to oppress the Witnesses, and obstruct the work of Christ.  
3. They are Idols, because monuments of former Idolatry. As the brazen Serpent here, might not Hezekiah have prohibited the burning Incense to it, but retained the thing itself, and have pleaded, though it was an Idol, yet it is none now; as our Formalists use to pled for these old popish Ceremonies? no, for God will ●ut off the R●mnants of Baal from this place, the very relics of Popery, Zeph. 1. 4. Although some of these things have formerly been of use in the worship of God by his own Appointment, as the brazen Serpent was, and lights, oil, musical Instruments, holy garments for the Priests under the Levitical Law, yet now the stamp of Institution being taken off, and having been the Idols of the Papists, they are Nebushtans, base things.  
4. It is a Symbolizing with Idolaters, amongst whom these abominations are continued unto this day. But this is frequently and severely foridden in the Scripture: after the doings of the Land of Egypt, wherein ye dwelled, shall ye not do, and after the doings of the Land of Canaan w●ither I bring you, shall ye not do, neither neither shall ye walk in their Ordinances▪ Lev. 18. 3. Take heed to thyself, that thou be not snared by following them, s●ying, ●ow did these Nations serve their Gods? even so will I do like●ise Thou shalt not do so unto the Lord thy God; where observe that he speaks of the manner of worship, presupposing the true Object, for every abomination to the Lord which he hateth h●ve they done unto their Gods, Deut. 12. 30, 31. Ab●jah therefore justly reproves the ten Tribes for it, you have made you Priests after the manner of the Nations of other Lands, 2 Chron. 13. 9. And therefore the Lord was very angry with Israel and removed them out of his sight, because they went after the Heathen that were round about them, concerning whom the Lord had charged them, that they should not do like them, 2 King. 17. 15. And shall we then do like the Papists? there is the same Reason as to this matter of Popish Idolatries, as there is of Heathenish. The Lord will have his people to have no Communication with Rome at all, whatsoever our Popish Prelates may pretend for Union, and Reconciliation with her. The ●ord hath said, If any man worship the Beast and his Image, an●●e●eive his mark in his Fore-head, or ●● his Hand, that man shall drink of the wine of the wrath of God, Rev. 14 9, 10.  
The Argument doth not depend upon this Hypothesis, neither doth the Question turn upon this Hinge, whether Pop●ry be the worst or grossest kind of Idolatry, but whether it be Idolatry at all; For we must not communicate, nor symbolise with any kind of Idolaters whatsoever. Neither is it fit to ex●use and extenu●te the Idolatry of the Papists, as the Bishops usually do in their pleadings for the Ceremonies. For though it may seem in some respects not so bad as the Heathenish, yet in other respects it is worse, and I find that our Divines generally do so judge of it; as Parker, and 
Am●S Fresh ●uit against Cere●o●ies: par●● pag 5●● &c to 531  Ames have shewed at la●ge, and amongst our Divines in this point▪ saith Ames we may reckon Dr jackson 
jackson or●g. of un●●li●f C●● 2 a●d Cap 3●  himself, who hath a Chapter of the Identity, or Equivalency of Superstition in Rome, Heathen, and Rome Christians. And evident it is that the Scripture speaks of the Popish Idolatry as the very Qu●●tess●nce of all Paganism Hence Rome is stil●d Sodom, Egypt, Bab●lon, as being indeed the very Sea that receiveth into her Channel all the filthiness of all the Paga●● that were before. Hence the scripture calleth the Papists Gentiles, Rev. 11. 4. the outward▪ C●urt, the visible Chu●●h is given to the Gentiles, that is to those Heathenish Id●laters the papists, who did t●ead d●wn the holy City forty and two Moneths. neither is the●e Canaa●ite, Moabite, Philistine,, or any other to whom the Papists are not ●qual. And as they are in Equipage with former Pagans, so likewise with all modern Aliens. The Turk himself being not excepted, who is loosed from the East, to punish them,( Rev. 9. 13, 14, 15.) and is not half so much aimed at in the Book of Gods Counsels, which the Lamb hath unsealed to John, as they are aimed at. Thus the learned 
Parker of the ●ro●s part 1 Chap 1 Sect 25 pag 37  Parker, plus metuendus& cavendus es● inimi●us 
Cyprian de simpl●cit prela●or ( saith Cyprian cum latenter ●brepit, ea est Di●boli a●●utia ut sub ipso Christiani nominis Titulo fal●at in●autos. Therefore what though the Papists call themselves Christians, and what though they have some good things amongst them? So have the Turks too, It is not deny ed. that the Papists have some Truths and Ordinances amongst them, but the Argument is concerning their idolatries and Superstitions, not concerning the Ordinances of Christ usurped by them; but concerning the Idols and Superstitions invented and committed by them in the worship of God. We must not comform ourselves there●o, but say to their Idols, get ye hence. Judge in your Consciences, Is it fit for the Spouse of Christ to wear the Trinkets and Ornaments of the great Wh●re? It is a dishonour to Christ, and an hardening to the Papists in their Idolatrous and sinful ways, so to comply with them. But this may suffice for general grounds and Arguments against the Ceremonies, let us bring them now to a more particular trial.   

SECT, II.  
A more particular Examination of Ten of the principal Ceremonies and Idols of the Church of England.  
I Shall Instance only in these Ten particulars.  

1. The Surplic●.  
2. The Sign of the across in Baptism.  
3. Kn●e●ing at the Lords Supper.  
4. B●wing to the Altar.  
5. Bowing at the name of Iesus.  
6. P●●ish holy dayes.  
7. The holiness of places.  
8. T●e Organs, or Cathedral music.  
9 The books of Common Prayer.  
10. Pr●l●cy, or Church Government by Bishops. 
d●sid●rat●r    
Which though they are condemned ●s Idols, by all the former Arguments, yet I Conceive it will be ●seful, and tend to the further Conviction and discovery of them, to speak to them severally.   

I. The Surplice.  
THe Surplice with all the rest of that Popish W●rdrope of Sup●rstitious garments, Hoods, Tippets, R●chets, &c For there is the same Reason of them all, they are all Popish Idols, and ancient ways of Superstition. For if you look into the stroy of Jehu, you will find that the Priests of Baal had their Superstitious ga●ments in those times, 2 Kin. 10. 22. and he said unto Him that was over the vestry, bring forth the vestments, 
Dwalphin ● am pag 92  for the worshippers of Baal. And amongst the Papists, the Surplice as some have well observed, hath been such a master Idol, that it sanctifieth as it were all their other Idols; So that without this it is unlawful 
Exod 28  for them to Officiate▪ The Lord indeed appointed holy garments for the Priests under the Law, but if the Lord had not appointed them, it had been a sinful and a foolish thing to use them, and therefore it is said of Gideons Ephod, which as it seemeth, was made in imitation of the high Priests garments, that Israel went a whoring after it, and it b●came a snare to Gideon and to his House, judge. 8. 27 An Ephod is nothing else but a garment m●de partly of linen, not unlike a Surplice, but more rich and costly. Those g●rments of Aaron, are said to be for glory, and for beauty, Exod. 28. 2. 
Ai●●worth on Exod 28 2  Because they typified and shadowed out the beauty of Christ, our true high P●iest, in all those glorious graces of the Spirit of holiness in him. But when the Sun ariseth, the shadows fly away, and therefore now that Christ the body is come, and that Sun of Righteousness arisen upon the World, those leg●l shadows are done away: and to retain them in these Ti●es of the New Testament, doth interpretatively deny that Christ is come in the flesh, and therefore there should be no difference between the garments of Ministers in their holy ministrations, and the garments of other persons, or of themselves at other times, but they should g● in their habit according to the grave and Comely manner of those among whom they live. All the hint the Scripture gives concerning Ministers apparel, is only in that word 〈◇〉 ● Tim. 3. 2. which implies, that they should be comely, but not the least hint of any different Ceremonious garments to know them by, from other men. And therefore when this S●perstitio● beg●n to spring amongst the french Bishops, C●lest●nus writeth thus to them, 
Mr b●ight ma●s discourse against▪ Ceremonious Appa●rel ●● Am●s his Fr●●● svit part ● pag 507▪  discer●endi a plebe ●elc●teris sumus doctr●na non v●●te, Co●ver●at●●ne non ha●●tu, mentis puritate non cultu, we are to be dist●●guished from the common sort by Doctrine, and not b● g●●me●t, by Conversation and not habit, by the purity of mind, and not apparel.  
I dare appeal to any sober mans Conscie●ce, do you think that ever Jesus Christ wore a Surplice, or that Paul or any of the twelve Apostles did preach in a Surplice? This Argument was alleged to one in this City, to which the man confessed, He thought they did not, but He said, the Reason was, because the Church had not then appointed them, to which the other replied, I will have as good an Answer as this from a Papist, to believe as the Church believes, the Church is bound to keep to the Word, and if she reject it, the Church plays the Harlot. John the Baptist had a several apparel, Math. 3. 4. As Elijah also had before Him, 2 King. 11. 8. but he had a special diet also, locusts and wild ●ony, and therefore by this Argument Ministers must have a several diet also from other men, as well as a distinct apparel. 
Mr ●Cartwrights first reply p●g 7●  But ●ohn was an extraordinary person, and the Lord would have him and his Ministry differenced from others, and the extraordinariness of his Ministry set forth by th●se things, that the people might be the rather moved to inquire of his Office whom they saw vary so much from the Common custom of other men; neither did he wear gorgeous and costly apparel, but course and mean, and therefore it doth no way svit the case in Hand, unless the Bishops will exchange their Surplices for raiment of Camels hair, and their caconical girdles for a leathern girdle, &c. And it is of like weight to allege the Angels appearing in white, of which the Surplice, is but a ridiculous and as Dr. Ames fitly calls it 
Am●●▪ 〈◇〉 svit part 2 P●g 2●●  an apish Imitation, for by the same Reason Ministers should wear ●●athe●●, because the Angels are described with wings, to show their swiftness and read●ness in execution of their Office. The wearing of a white garment in old time was nothing else but a more comely apparel, such as black is now, with us: After times having betaken themselves to darker Colours, as more grave and modest, and therefore that Colour would be light, and Stage▪ like with us, which was grave and honourable with them.  
Objection, better preach in a fools Coat, then not preach the Gospel;  
Answ. If this saying be weighed in the balance of the Sanctuary, it will be found to be more pleasing then solid, more plausible then weighty. For the Rule is clear, we must not do evil, th●t good may come thereof, Rom. ●. 8. but it is an evil thing, and a sin to preach in a fools Coat, th●ref●●e we ought not to do it, no not for that good end to enjoy the liberty ●f u● Minis●ry. But how may that be proved that it is a 〈◇〉 why thus. To do any thing in the worship of God that is not decent is a sin, for the Rule is express, 1 Cor. 14. ult. Let all things be d●ne decently ●nd in order, but to wear a fools Coat is not decent, but ridiculous; therefore it is a s●● to do it in the worship of God, and much more to wear a Surpl●ce, which is fitly called a fools Coat ind●ed, being as bad, yea, worse. For a fools Coat is only a breach of the rule of decency, but a Surplice is both ridiculous and Superstitious too, It is both a breach of the rule of decency and of the seco●d Commandment, and therefore it is worse then a fools Coat. But we are not to break the le●st Command for the greatest good. And such Ministers as are silenced upon this account, it is not they that do forsake their Ministry, as is most unchristianly and reproachfully said by some, but they are forced from it, and are driven into Corners by plain force and violence. For if men will not suffer us to preach but upon such hard Conditions, that we must break Rules, and Sin against our Consciences if we will preach, it is all one as if they should absolutely hinder, for we must not purchase the liberty of our Ministry at such a dear price, though it be such a precious Ordinance, and so great a mercy to enjoy it. A man had better never preach a Sermon all his dayes then part with a good Conscience for it.  
And it is not only a few Puritans or Fanaticks as they are now termed, that are so nice and so precise, as to dislike the wearing of a Surplice. For those good men who have been over-borne by this Objection, yet their undistressed judg●ments were against it. For they did conform to it with grief, and as their burden, and because their judgements were distressed by the persecutions of those times, between these two, either to conform, or not to pr●ach. And in the Book of Martyrs you will meet with many remarkcable T●stimonies of those saithful witnesses of Christ, who loved not their lives unto the death, you will there find a great cl●ud of Witnesses against these smaller things as some account them, Mr. Rogors the Proto-martyr of all that blessed Company that suffered in Queen Maryes time; He  told th●m in an holy scorn, 
Fox. Acts and monum. vol. 3. pag. 131. edit. 1641.  that he would not wear that f●olish attire, unless the●●ss●ng Pri●sts were made to wear upon their s●●e●s a Chalice with an H●st u●●n ●t, that there might be a manifest difference between the popish Pr●●s●● and t●e Mini●●ers of the Gospel. B●●er also did refuse to wear a square cap, and g●ve this Reason for it, 
Didoclav. Altar Damas●. pag. 891. Fox vol 3 pag 29 col 2  because his ●ad was round. P●tipot( f) in queen Maryes time wou●d not come to the Con●ocation in a long Gown, and Tippet, as all the popish Clergy did, for which they did thre●ten to tu●n him ou● of the Convocation; Ho per in King ●dwards dayes, did ●arnestly testify against them, upon which occasion Mr. F●x co●plains 
vol 3 pag 146 147  that notwithstanding the Reformati●n begun, they used to wear such garments and apparel as the Popish B●shops were wont to do, which he calleth player-like A●parr●l. And Rialy who was at that ti●e a great st●●kler for it, God gave him repentance for it, when He was in prison, in so much that he wrote a letter to Ho●per about it, wherein he bewails the former ignorance and rigor of his Spirit, and confesseth it was his own weak●ess and simplicity that ●●rred with H●●pers wisdom in that matter, And in another place there is mention made of one Blumfield a cruel Persecutor, who d●d threat●n a good m●n, one simon Harlestone to put him to the Officers, because He did wear no Surplice, when he said Service; and hereupon Mr. Fox who wrote the Book of Martyrs, hath these words 
vol 3 pag 909 col 2 line ●0  wherefore it is pity such baits of Popery are left to the enemies to take Christians in, God take th●m away, or else u● from them. For God knoweth they be the cause of mu●h blindness and st●ife amongst men. And Mr. Thomas Be●on in his works printed at Londo●, cum privilegio, 15●2. expresseth himself thus, 
Becon Cate●● pag 484 ●pud ●4 q 〈…〉 ●olt pag 110  whe●efore in my judgement it were meet and con●en●ent that all suc● disguises of apparr●l were utterly tak●n away, for a● m●ch as it is but the vain ●●ven●i●n of man, and hath b●en greatly abused of the massing Papists. For what hath the Temple of God to do with Idols, what Concord is there between Christ and Beiial, what have the vestments of a popish Altar to do with the Table of the Lord Christ? Moreover the Canons of 1571, forbid the gray Amice or any other garment defiled with the like Superstition, 
Vide Did●cla●● pag 897  but this Reason reacheth the Surplice, and therefore the equity of that Canon excludes it, though the letter do not. Finally, the Bishops are bound to the use of a pastoral staff by King Edwards book, to which the statute of Elizabeth refer●eth, but in this they transgress themselves, and therefore with what Conscience, yea, with what fore-head can they smite their fellow Servants for a lesser matter?   

II. The Sign of the across in Baptism.  
THis is another popish Idol; for it is a thing which the Lord never commanded, and which never came into his heart. It is a manifest adding to the Institution, and the Arguments that are usually brought against other Popish Corruptions, against oil, cream, salt, spittie, &c. will hold as well against the Cr●ss. Nay more may be said against this▪ the● against so●e of those. For oil formerly was of some use in the worship of God, which the across never was; and oil was never instrumental to any crue●ty of man against the Lord Jesus Christ, as the across was. If a Child should ●●ve and kiss the knife that cut his Fathers throat, or worship the Gallows on which his Father was hanged, you would ●ay, he were an ungracious Child, or else a mere fool, for nature and Reason wou●d ●●ch him rather to detest it. But then what shall we think of the Papists and others, who thus Idolize the across, upon which Christ was crucified, why is not as much honour due to the Spear that pierced him? and to wh●ps, and nails, and thorns? why may they not as well worship Iudas who betrayed him? and why may we not by the same Reason take a thorn when we bapt●ze a Child, and give it two, or three pricks in the forehead, to show that it must suffer for Christ? for Christs head was crwoned with thorns, we may do this with as much Reason, and with as good devotion for 
Epip●●. heres 49 Apud Parker of the across p. 1 pag 103  ought I know, as Sign it with the Sign of the across. I have red of some who were wont to use bread and Cheese in the Lords Supper, called Artotyritae, and there is as much Reason for this, for ought I know, as for the across in Baptism; If the Churches Authority be all that can be said for it, if there be no other Reason for it, as indeed some pretend that this is enough; The Church then may do things which she can give no Reason for, and we must yield blind obedience to her dictates, and so pin our faith as the Papists would have us, upon the Churches sleeves.  
It is true, the Scripture speaks honourably of the across of Christ, God 
Gal. 6. 15.  forbid,( saith Paul) that I should glory in any thing save in the across of our Lord Iesus Christ, whereby the world is crucified unto me, and I unto the World: but by the across of Christ is meant the deat● of Christ, for it is by the death and Sufferings of Christ that our lusts are crucified, and not by the across of wood. As when the same Apostle saith, th● preaching of the across, it the power of God to save Souls, 1 Cor. 1 18. it is not meant of a wooden across, nor yet an airy, or watery across, but the preaching of Christ crucified, as he explains himself, ver. 23, 24. Is any man so blind as to think that the great Apostle made it the great work, and business of his preaching to ery up the across of wood, which was nothing else but the instrument of mans cruelty against our Lord Jesus Christ? And therefore as Mr. Parker shows 
Parker of the across part 1. pag. 82  it ought to be as odious to us as is the Gallow● to a child on which his Father was hanged. And in that learned Book of his, a Book which the Bishops durst never undertake to Answer, he hath proved that this by some so much applauded Sign of the across, i● a sin against all the Ten Commandments, and a breach of the very letter of the Second C●mmandment, being an Image in use religious of mans devising, and taken from the Brothel house of Gods greatest enemy, 
pa 104  yea, amongst all the Signs of Rome, there is not a more gross and dirty Harlot. He shows that▪ 
pa. 59  it is the greatest Devil amongst the Idols of Rome. For it is adored by the Papists 
pa. 5.  as a distributor both of temporal blessings, and heavenly graces. It is supposed by them to 
pa. 45.  bless, to convert sinne●s, to wrok miracles, to save all that are marked with it, to sanctify and consecrate the water of Baptism, to make it effectual to procure reverence unto Baptism, to put us in mind of our vow therein, to fortify and strengthen us against temptations, to drive away the Devil, though as he saith well, 
p. 132.  this pretended use of it against the Devil is no better then a straw to run at Tilt with. But what higher and greater things then these can be said of any Ordinance of Christ? But instead of these glorious effects, it hath done a world of mischief, as much I do believe as ever any Idol did. For God hath accursed it to be a snare, and so it hath proved accordingly. 
Ibid. part 2. page. 60, 61  It hath  shed much precious blood, which the Earth will not Cover, 
Napier in Rev 13 16 and propo● 31 Dr Layton Sions p●●a against Prelacy page. 102, 103 parker of the Cros● part 1 Chap 3 Sect 6 pa● 136  And it is conceived by very learned men, that the Sign of the across is that special mark of the Beast, Rev. 13. 16. But all our Writers do consent, that the Ceremonics of the Romish Church, are a part of the mark of the Beast, of which Ceremonies, the across is chief. And shall such a principal badge of Popery? such an Ensign of Anti-Christ, such a trophy of Anti-Christ, his Conquest and desolation of the worship, and Churches of Christ be retained and continued amongst Protestants? shall we suffer such a mark of the Beast to be set upon our Fore-heads, and upon the Foreheads of our Friends and Children? God forbid. They may be the Instruments of Christ to eat the Whores flesh, and to burn her with fire, and shall they wear the Whores mark? I say again, God forbid. The Idolatry of this Ceremony is so gross and palpable, th●● some, who have made a Shift to swallow down almost all the ●●st, the very Orga●s and all, yet they have stuck at this, they have not been well able to digest the across in Baptism.   

III. Kneeling at the Lords Supper.  
THis is an Idol too, for it is contrary to the Institution,& to the second Commandment: Christ and his Apostles did use a Table gesture, and therefore so should we. For it is said, whilst they did eat, edentibus illis, Math. 26. 28. Ma●k. 14. 22. But if whilst they did eat, then also whil●st they did sit, for these two are conjoined, Mark 14. 18. whilst they sate and did eat, and though they did not sit upright, but with leaning, yet it was the Table gesture then used in Feasts and Ba●quets; and 
perth. A●sen b● proceed n● 〈◇〉 38  if we sit according to the custom of the Country where we live, we imitate aright, and it were apish imitation to sit otherwise, as it is indiff●●ent to ●se white wine, or r●d, the wine of judea, or the wine of France.  
Objection, But we may pray in the act of receiving, therefore we may kneel.  
Answ. Kneeling is not the only prayer gesture, for the publican stood and prayed, Luk. 18. 13. Though Moses and Samuel stood before me, Jer. 15. 1. The Prophet Elijah as it seemeth sate, 1 King. 18. 42. neither is prayer the principal exercise of the soul in the act of receiving, but rather meditation, the eye not only beholding, but the mind attending upon the Sacramental Elements and actions, making present use of them by meditation, upon the Analogy between the Signs, and the thing signified, in which, though the 
P●rth. Assemb▪ page. 52  soul may sand up short Ejaculations, and d●rts of prayer to Heaven, to strengthen her own weakness, yet this need not take her off from her principal work of meditation and application of the things represented in the Sacrament, neither doth Ejaculatory Prayer require any change of gesture.  
Objection. But no gesture can be too reverend, great and reverend, dreadful mysteries,( saith one) must be received with great and dreadful humility of Soul, and humiliation of body.  
Answ. grovelling upon the ground with their faces in the dust, is a more forlorn, dejected posture then kneeling. And therefore by this Argument they ought not to kneel, but rather to hid their faces in the dust. But the Apostle condemns voluntary humility, Col. 2. 18.▪ for it is no true humility, but hypocrisy and Superstition disguised with the name and vizard of humility. It is gross hypocrisy for us to pretend to more holiness, reverence, and devotion in the act of receiving then Christ himself, or then the Apostles did, when Christ himself was there bodily present with them, 
●erth. Ass●mb. page. 37  we must follow the Example of Christ and his Apostles, except where they had special Reasons, which do not concern us: for the Apostle allegeth the Institution against all abuses, 1 Cor. 11. 23. and he propounds to us for imitation the Example and Custom of the primitive Churches, for those Churches were intended by Christ as patterns to succeeding Ages, 1 Cor. 11. 16. and 1 Cor. 14. 33. and 1 Cor. 16. 1. 2 Tim. 3. 14. there is sometimes in Superstitious persons a legal bondage, and slavery of Spirit, and this they take to be dreadful humility. But a Spirit of Adoption is more suitable to the Sacrament, then such a legal Spirit, and obedience is the best humility. That which comes nearest to the Rule and to the Institution, is the best and humblest way, and most accepted of the Lord. Peter it is like, though himself very humble, when he said to Christ, thou shalt never wash my feet, but it was a foolish and proud humility, and Christ reprov● and checks him sharply for it: therefore let kneelers take heed of such deceitful, proud humility. It is the manner of all Feasts and Banquets, even when Subjects are invited to a Princes banquet, they do not use to kneel while they are eating, but they sit down with Him, as David and jonathan did at King Sauls Table. The Sacrament of the Passover was an holy Supper, and yet they did not kneel in the act of Receiving, though the Paschal Lamb was slain in manner of a real Sacrifice, and the slaughter of Beasts, and the shedding of blood was more dreadful then the pouring out of wine, but yet they were not wont to kneel at the Sacraments, and Sacrifices of the old Law.  
It is a dangerous Symbolizing with the papists, who kneel before their breaden God. It gratifies and hardens them, by giving Countenance to that error, but grieves and offends many a precious Saint. And indeed it was the opinion of the bodily presence that brought in this Custom of kneeling, and to deny that, and yet to kneel, is such a piece of Idolatry and Contradiction that some of the Papists professed that they would be torn in pieces with wild Horses, rather then do it, if they did not believe that Christ is there bodily present. Costerus the jesuit confesseth, that if the substance of bread remain, the Idolatry of the Papists 
Costerus Echir. C●p 8: apud Am●●●re●h Suit● part 1 pag● 521  is more intolerable then the Egyptians was, in worshipping of an Ox, or a Crocodile.  
And it is a going backward in Religion, for the first Reformers in the very dawning of the day did reject this Popish practise. 
Reexam● of 5 Articles of Faith pag● 1, 2  Mr. Knox one of the first and chief Instruments of the Reformation in Scotland, calls the across in Baptism, and kneeling at the Lords Supper, diabolical Inventions, and being demanded by the Council of England, why he did not kneel? He answered, because Christs action was perfect, and it was surest to follow his example, and when they said, they were sorry to find Him of a mind contra●y to the Common order, He replied, and I am sorry that the Common order is contrary to Christs Institution. And in King Edwards time, in those first glimmerings and breakings forth of light, there is this Rule in the Book of Common Prayer, set forth in his 
b Book o● Common Prayer anno 1549 fol 157  Time, Anno 1549. as touching, kneeling, knocking the breast, and other gestures, they may be used, or left, as every mans devotion serveth, which was a very necessary Indulgence for tender Consciences. And shall we be more violent in these Times of greater light, when we should be more tender, more light should work more love.   

IV.  
Bowing to the Altar, and se●ting the Communion Table Altar-wise▪ &c.  
THis gross Popish Idolatry, after the Prelates had Contended and striven for it several years, was at last enacted and established by them in their last Canons in the year 1640. And it was the Immediate 
c Canon 7.  forerunner of their deserved ruin, for by this pestilent Innovation they did bring back the work of Reformation, not only as the Sun in Ahaz his dial ten degrees, but almost an hundred years backward. For this gross piece of Popish Idolatry was put down by King Edward the sixth in the year 1550, even in the dawning of the day, in the very beginning of the Reformation, as you may see in the 
Fox Acts and Mon. ●●l 2 page. ●69. 700 ●.  Book of Martyrs. But seeing the Prelates are so mad upon it, to Conjure it up again from the grave, and from the bottonles pit, we must therefore a little enqui●e into it. Their late Contentions and Persecutions for it, have occasioned large and learned disputes against it, but of all that hath been said, or might be said against it, I shall mind you only of these six things.  

Consider. I.  
THat the Communion Table is not an Altar, you will find in the 
Fox ●bi ●p●●  Book▪ of Martyrs, six Reasons given by that reforming King Edward the sixth for the proof of this Assertion. I shall but offer to you three Reasons briefly to evince it.  
Reas. 1. Because the Scripture calls it a Table, but not an Altar, and we ought to speak as God and Christ hath taught us of his Ordinances, 1 Cor. ●0. 21. Ye cannot be partakers of the Lords Table, and of the Table of Devil●, Luk. 22. 21. the hand of him that betrayeth me, is with me on the Table. But Christ himself is our Altar, as in that Text, Heb 13. 10. we have an Altar wh●●eof they have no right to eat that s●rve the Tabernacle. By the Altar is meant Christ, and to eat him, is fructum passi●nis p●rcip●re, et ipsi tanq●am Capi●i incorporari. If they will needs have i● to be meant of an Altar of ston, as the Jesuits and Prelates pretend, they must expound the Text thus, 
● C 〈…〉 ● 〈…〉 against the ●he●nists ●● Heb▪ 13 ●●.  that for reward of their o●stinate clea●ing to the Cer●monies of the Law, they shall not eat stones, a small punishment for so great a sin.  
Reas. 2. An Altar implies a Sacrifice, and Sacrificing Priests, but the Lords Supper is not a Sacrifice, therefore the Table is n●t an Altar. The use of an Altar is to offer Sacrifice upon, but when we come to the Sacrament, what do we come for? do we come to Sacrifice Christ again▪ and to crucify the Son of God afresh? no, but we come to Commemorate and Celebrate the memory of Christs death and Sacrifice, who offered up himself once for all, as the Scripture often speaks, Heb. 7. 27. and 9. 25, 26, 28. and 10 2, 10. wherein He was both Priest, Sacrifice, and Altar himself: a Priest in regard of both his natures, his human nature was the Sacrifice that was slain and offered up to God for us, and his deity was the Altar that sanctified the offering, and gave that Infinite virtue and value to his Sufferings. To talk of a Commemorative Sacrifice in the Sacrament is mere nonsense, and a Contradiction. 
Quench-Cole page. 204  For as the picture of a man is no man, or of fire is no fire, so the Commemoration of a Sacrifice, is in Truth no Sacrifice The Lords Supper therefore needs no Sacrificeing Priest: of which some of the very Jesuits have confessed, that the New Testament doth abstain from that word Priest, as more proper for the old Law, for Sacrifices and Idols 
Lor 〈…〉 in Act. 14. 22 apud Quench-Cole. pag● 293  ab hoc abstinet novum Testamentum ut magis proprio antiqu● legis, Sacrificii& Idolorum, concedo. Therefore Altars ought to be abolished. For as long as the Altars remain, both the ignorant people, and the ignorant and evil persuaded Priests will 
Hooper third Ser. upon jonah. printed 1551. Quench-Cole pag● 202  alway dream of a Sacrifice, as Hooper the Martyr well observs. For Priests▪ Altar and Sacrifice are relatives, and have a mutual and inseparable dependence upon one another, 
●●co●● work● printed 1562 Comparis bet● Lords supper and Ma●● 〈◇〉 100. 101. Apud Quench-Cole page. 101 ●●bid pag● 6●  neither do these Altars more agree to the Christian Religion then the C●ul●ron, the Fire-pan, the basin, the Sh●el, the Flesh book, the Gridiron, and such like Instruments which the Priests of Aaron used in preparing, dressing, and doing their Sacrifices, as hath been long ago observed.  
Reas. 3. If the Communio●-Table were an Altar, then it should he greater and better then the Sacramental bread and wine, or the Lords Supper itself, and a means to cons●crate them. For the Altar sanctifieth▪ all the gifts and Sacrifices that are offered upon it, and is greater then th● gif●, as our Saviour teacheth us, Math. 23. 18, 19. and hence it is said, that the Altar shall be holiness of holinesses, or most holy, Exod. 2●. 37. and 40. 10. And indeed the Prelates place a kind of holiness in their Altars, and therefore they rail them in, bu● this conceit will be con 〈…〉 d, when we come to speak of the holiness of places. But in the m●an time, seeing there is no man so blind and desperate, as to say, that the Table is greater then the Lords Supper, this is enough to evince, that it is not an Altar.  
It is true, some of the Ancients have called it an Altas, but un-Scripturally, and improperly, as they did also use other Extravagant and wanton Metaphors, calling it solium Christii, the throne of Christ, whereas Christ is not represented on the Table in his Majesty, as upon a Throne, but in his lowest humility, and deepest abasement, as broken, crucified, &c; And although some have been so tender, as to say, they will not condemn those unapt and dangerous Meatphors and expressions of the Ancients, yet I find that very learned, moderate, worthy men, are not afraid to disapprove them. 
●erth. Assembl. p●oceedings nu●●●ty, &c pag ●9  This improper speech was dangerous,( ●aith one) and bath pro●en hurtful to the Ki●ke, transforming indeed a Table into an Altar. These Hyperb●li●al expressions and want●n A●etaphors of the Ancients, 
Mr. D. C. Super●tilio est Superstes page. 53 ( faith another) have unawares to them good men, filled the Church with Superstition. It matters not therefore, how near the Ancients and others do Come in their expressions, but how near they come to the Truth, and holy Scriptures, which never spake in such a language. Another saith, though some of the Fat●ers ●a●lea it an Altar, yet it doth not follow, that we may now lawfully do it, or that they did well in it. 
Quench-Co●● page. 149  For when they used this manner of speech, the Sacrifice of the Mass, and Mass Priests, with other Idolatrous Popish Trash was not known nor heard of in the world, neither were there any to be scandolized with those phrases, and to wrest them to such ill ends and purposes as since they have been. But the Fathers might better have spared, then used them, since all this hurt, but no good at all have proceeded from them. And there be remarkable Testimonies in some of the Fathers against Altars. For Origen who lived about two hundred years after Christ, hath these words. 
Origen c●ntr ● Ce●sem li. 4.  Objicit nobis. quod non habemus Imagmes, aut arras, a●t Templa. Celsus chargeth the Christian Religion with this, that we have neither Images, nor Altars, nor Temples. In Answer to which, Origen doth not deny the Charge, but consesseth the matter of Fact to be true, and defends it from the very Fundamental grounds of Religion, and so doth 
Arnod. ●ib. 6. and others quoted in a Book called Quench-Cole page. 71, 72. &c.  A●nobius and sundry others.  
For the Papists indeed to call the Lords Table an Altar is not unsult. able to their own principles, who pretend to offer in their Mass a prop●tiatory Sacrifice for quick and dead, but we that are Protestants cannot call it by that name, because it is neither consistent with the Truth, no● with ourselves, as hath been shewed; justly therefore are the Prelates charged with a design to destroy and undermine the Protestant Religion, and to introduce and usher in Popery, by these their Popish Innovations. For the very name of Altars, as being Jewish and Heatherist, was quiter expunged, in the Reformation out of Popery, so that as the learned 
Quench-Cole page. 59, 60.  have observed, it is not to be found in the Book of Common Prayer, Articles, Injunctions, Homilies, Canons,( till 1640.) which never term the Lords Table an Altar, neither properly, nor improperly, yea, there is 
ib. page. 121, 122. The Statu●c of ● Jacobl. Cap. 5.  an Act of Parliament in which Altars are expressly ●numerated, and mentioned as rel●ques of Popery, with viz. Beads, Pictures, all which are by that Statute appointed to be defaced and burnt. And if you look into the Story of the Reformation, you will find that the 
ib. page. 45. where he quotes Fox Acts and mon. page. 79●. and 879.  first thing that was done upon the beginning of the Reformation, was the pulling down of Altars, and setting up Communion Tables, and the first thing again acted upon the restitution of Popery, was the setting up of Altars, and turning Communion Tables into Altars; which the Prelates were doing with all their might, before their late down fall. 
Ib. page. 163, 21●, 311.  And what means all that Massing Furniture and Fooleries, wherewith their Altars are adorned, as Tapers, Card●esticks, basins, Crucifixes, Crosses, rich Altar-Cloths. Ar●as hangings, clasped brave Books, with Crosses instead of B●sses, Crimson and Scarlet Cushtons what incans all this, if it doth not proclaim their love and affection to the Church of Rome, to whom they do thus conform themselves, and so much for this first Consideration, I shall be more brief in the rest.   

Consider. II.  
SUppose the Lords Table were an Altar, and whether it be an Altar or a Table, yet it ought not to be fastened to the Wall like a dresser, or side Table, but so to stand, as that it may be compassed round about.  
For this as the learned have observed, hath ever been the manner of the Scitu●tion of Altars, both among the Jews and Heathens, for the Prophet Elijah made a Trench round about the Altar, 1 King. 18. 32, 35. I ●ill wish mine hands in Innoceney, so will I compass thine Altar, O Lord, Psal. 26. 6. and the Lord threat●eth Idolaters, I will ●●atter your b●nes round a●●ut your Alta●s, Ez●k. 6. 4, 5. yea, their Altars stood usually without the Temple, 
Quench: page. 16, 17.  it being both a troublesone, unseem●y thing to bring Oxen and other Beasts into the Temple, to kill and Sacrifice them there. Z●●a●●as was slin between the Temple and the Altar, Math. 23. 35. by all which it is evident, that their Altars were not placed in the upper end, or against the East-Wall of their Temples, but in the Courts, the E●t●ies, or mid●● of their Temples, that men might go ●eely round about them. And so amongst the Heathens, It was an usual Custom, 
Alex ab Alex. 〈…〉 〈…〉. l. ●. C●p 17. ●ol 226, 227.  ut sacrificantes, arras circum●u●rerent. Alex. ab Alexandro. 
V●rgi● Aen●id. lib. 4.  miss●●; attaria, ci●um. Virgil. And therefore to Imagine, that setting a Table with one side close to the wall like a dresser, is to set it Altar-wise, is nothing else but a foolish conceit arising from the profound ignorance of our late Prelates and Papists.  
And Tables also to eat and drink at, were so placed as that they might sit round about them. 
Godwin Jewish Antiqu. lib; 3. C●p. ●. page. 106:  whence their manner of sitting was tesmed, Mesibah, a sitting round. from, {αβγδ} circumie it, ambivit, and their phrase of inviting their guests to sit down, was sit round, 1 Sam. 16. 11. we will not sit round,( so the Hebrew and the margin render it, Lo Nasob, non circumsedebimus. Arias Montan.) till be come. Thy children shall be like olive-plants round about thy Table. Psal. 128 3. And therefore to let the Lords Table close to the wall, as sart off as may be from the people, and to rail it in, that so none may sit and receive near it, muchless round about it, 
Quench. page. 22.  is without all Reason, sense, or president, being contrary to the usage of all Nations, Ages, and our Saviours own Example, whom we ought to imitate, not only in the substance of the Sacrament, but likewise in all decent and Convenient Circumstances. And it is clearly most Convenient; yea, necessary, that the Table should be so placed, as may be most for the peoples edification, and so as they may best hear, and see the Minister in all the Sacramental actions and Administrations, that are to be performed by him. And therefore it is but a slight and unadvised speech, to say, it is a thing indifferent, whether the Table stand this way, or that way, as some have said, in excuse of Altars.   

Consider. III.  
THe placing it also at the East end of the Church, is Superstitious. This was the custom of those Idolaters, Ezek. 8. 16. they worshipped the Sun, with their faces towards the East. And it is a Symbolizing also with the Papists. For Hospinian observs, that most Altars at this day amongst the Papists are placed 
Hospin ●● or●g. Altarium  in prima t●mplorum parte, et versus orientem spectan●, in the fore-front of their Churches, and look towards the East, quod etiam ab Ethnicis sumpserunt, which they likewise took from the Heathens. For the Temple of Jerusalem, and its Sanctuary stood otherwise. 
Quench-Cole page. 39, 235. Dutch Anotat. on 〈◇〉 8. 16.  The Ark and Mercy Seat stood in the Sanctum Sanctorum, at the west end of the Temple, no● the East, and the Jewish● Synagogues both Anciently, and now were built round, or in an ova● manner: neither is there any Law, or Canon of the Church or state o England, for the building of Churches, and chapels, East, and Westor placing the Chancel, or choir, at the East end of them.  
4. Whereas they call them not only Altars, but high Altars, and raiseth ground where they stand, going up by steps unto the●, this is the old Heathenish Idolatry of the Gentiles, those Idolatrous high places so often condemned in the Scripture, 
Ibid. Pag. 1●, 163.  being nothing else but high Altars situated in high places, in detestatiou whereof the Lord gives express charge to the Jews, not to go up by steps to his Altar, Exod. 20. 28. and to destroy and pull down all high places, Numb. 33. 52. and in many other Scriptures.  
5. Whereas they have Images above, or over their Altars, this also is after the manner of the old Heathenish Idolaters, for in Iosiahs time, we red how they broke down the Altars of Baal, and the Images that were on high above them, or over them, 2 Chron. 34. 4. So the Prelates have Crucifixes standing on, or over their 
ib pag. ●03.  Altars, either in arras, glass, or metal, or in some curious Common Prayer Book standing on their Altars, only for a dumb show, adorned with two or three silver Crucifixes, in stead of Bosses on the Cover. And in the Church 
Mr. Fullers History of the Church of Engl Cent. 17. Book 11. pag. 173.  at Durham, they had a marble Altar set up there by that devout Idolater Cousins, with Cherub●rns, which cost two thousand Pounds, with all the Appurtenances thereof, namely, a Cope, with the Trinity, and God the Father, in the figure of an old man, another with a Crucifix, and the Image of Christ, with a read beard, and blew Cap; they lighted two hundred wax Candles about the Altar on Candlemas day, forbade Psalms to be sung before, of after Sermon, but made an Anthem to be sung of the three Kings of colen, by the names of Gasper, Balthasar, and Melchior, and they had a consecrated knife only to cut the bread at the Communion. What vile, ex●crable, Hideous Idolatry was all this? was there ever the like known, or heard of, amongst men professing the name of Christ? but do these men call themselves Protestants? but must we have these things set up again? and such Idolaters as these to rule the Church? O Lord, look down from Heaven, and behold from the habitation of thine holiness, and of thy glory, and rebuk these men! Thou that hast chosen jerusalem, rebuk them, and raise up some josiah, that may purge and cleanse the Land from this Idolatry, and break down the Altars, with the Images that are on high above them.  
6. The bowing down to them is Idolatry against the very letter of the Second Commandment, which saith, thou shalt not bow down thyself to them. It is not meant of casual position, as if a mans face, when he kneels down to pray, be accidentally towards an Altar, o● towards the East, or the like, but it is meant, of bowing with religious respect to them, thou shalt not bow down to them, nor serve them: if not to Images, then not to Tables; for there is the same Reason of both, why not to the consecra●ed bread and wine, as well, yea rather, then to the Altar, or Table? And why should the Table be preferred before the Pulpit? The Truth is, This Altar worship is such gross Idolatry, that as I never knew any but the devoted Sons of Babel who are dead drunk with the wine of the filthiness of spiritual Fornications, pled for it, so I doubt not, but God will shortly convince men of it, and rid the Land of it, by astonishing plagues, and judgements, and horrible desolations upon all their pleasant things, if no other means will serve. The glory of jacob shall be made thin, and the fatness of his flesh shall wax lean, and there shall be but a glea●ing l●ft in it, as in the shaking of an Olive three, two or three on the t●p of the uppermost bough, and when it is come to this, at that day a man shall look to his Maker, and his eyes shall have respect to the holy one of Israel, and He shall not look to the Altars, the work of his hands; neither, shall he respect that which his fingers▪ have made, either the Groves or the Images, Isai. 17. 4, 5, 6, 7, 8. And there is another Text also, that may strike terror into the hearts of these Idolaters, if they have any Conscience, if they have any sense or feeling left, I mean that threatening, that dreadful and direful Imprecation, in Isai. 2. 9. the mean man boweth down, and the great man humbleth himself, therefore forgive them not. So that this Idolatrous bowing, though it be not properly the sin against the holy Ghost, yet it is suc● a sin as God seldom pardons, therefore forgive them not.  
It is but a desperate shift here to talk of Relative or dependant worship, that because the Communion Table hath some Relation to Christ, therefore we may bow down to it in honour of Christ, for it is not every thing that hath some kind of Relation to Christ, that is to be worsh●ped. Do but consider the long Tail of this Serpent, the strange a●d wretched consequences of this Objection, for by the same Reason we may bow down to an Image, or a Crucifix, to the picture of Christ, as well as to the Altar, and why not to the Pulpit, as well as to either of both? for the word of Christ is preached out of the Pulpit, and why may we not as well adore the cups and vessels which contain the wine▪ and therefore they are as much related to Christ, if not more then the Table upon which they stand? the Papists grant, we may, and the vessels are consecrated things, with them. Well, but the Sun, Moon, and Stars have some Relation to Christ, as being made by Him, and somewhat may be drawn from them by way of resemblance, But may we therefore bow to the East, and worship the Sun, and all the host of Heaven? yes, say the Papists, with a respective or dependant worship, as they call it, as they are creatures of God. Well, but all inanimate Creatures were made by Him, a ston, a stick, or a straw that I see at my feet, they are all Creatures of God, and is it lawful then to worship them? Here I cannot but call to mind what I have sometimes red not without admiration, and trembling, in Vasques the Jesuit● a subtle fellow, but yet the Sword was so sharp upon his right eye, that he maintains, 
Vasques de 〈…〉 2 Disp. 1. Cap. 2. num 10. page. 297. ●●0, 412▪& Disp 2. 〈◇〉 6. num 7●. page. 438.  that it is lawful to worship the Ass that Christ road upon, and to kiss the lips of Iudas that betrayed him, and that a man may do this with a true devotion to Christ, and that it is lawful to worship all manner of Creatures, whether alive, or dead, res omnes inanimatas, modulum straminis, a piece of a straw, nay, he goes further, q●amvis Da●●on delites●at sub crucifixo, though the Devil and in the Crucifix, yet a man may worship it. And thus you see whither this Objection will bring you, if you follow it home, even to worship the Devil: men had need take heed of giving way to their own wisdom and carnal reasonings in the matters of Gods worship, lest the Sword fall upon their right eye, lest they become vain in their Imaginations.    

V. Bowing at the Name of I●sus.  
A most vile piece of Syllabical Idolatry grounded upon a very gross and carnal mistaking, and wresting of that Text, Phil. 2. 9, 10. For,  
1. It is but oddly and untowardly translated at, for in, for the word is {αβγδ}▪ and it is constantly in all other places rendered in the name, as when it is said, baptize them in the name of the Father, Son, and Holy Ghost, it would mar both the sense and English of the Text, and ●●ke it nonsense to say, baptize them at the Name of the Father, S●n, and Holy Ghost, so to say, Our Father which art at Heaven, Mary kept all these sayings at her heart, so in the Creed to say, I believe at God the Father, and at Iesus Christ his Son, and at the Holy Ghost: you see how absurd such a phrase would be, There is no such phrase as at the Name, to be sound in any English Author, nor in any other Text of Scripture, beside this. 
s●e the Book called Quaeres ●o Bower● at the Name of Jesus. page. 2, 3.  And I have heard and red, that the Translaters of the Bible did render it in the Name of Iesus, as the same phrase is constantly translated by them, in all other places throughout the whole Bible. But King james committing▪ the Translation to the Bishops, to be published and printed, besides other bold and wretched Alterations, they did corrupt the Translation in this place, blotting out the word in, and rendering it at the name of Jesus, to countenance their own Syllabical Idolatry and Superstition.  
2. By the Name of ●esus is not meant ●he Sound of the Letters and Syllables of▪ h●●● or● Iesus, ●●t the Authority, the Power, and Majesty of the person of the Lord Iesus. To expound it of the word, letters, and Syllables, is to make it a kind of a Magical word, which hath all its efficacy included in the Sound, and so to abuse it unto Superstition, as the jewish rabbis have abused the word jehovah with their Cabalis●●cal fooleries and vanities. Why should we not bow as well at the name of God all-Sufficient, Elshaddai, or at the name jehovah, Elohim, God the Father, Son and Spirit, or at the name Emm●nuel, Messiah, Lord, and Saviour, or any other name or Attribute of God and Christ, all those other names being no less precious and glorious then the name of Jesus: and seing they do not bow, when they hear Christ described, doth not this plainly show, that this honour is not▪ done to the person of Christ, but merely to Letters and Syllables. And it seems to make a manifest disparity and Inequality between the three glorious persons of the Trinity, who are Coequal, Coessential, and Coeternal. If Jews, or Infidels should come into our Assemblies, and hear men say, I believe in God the Father Almighty, maker of Heaven and Earth, without any incurvation at all, and then to pronounce the next words and, in Jesus Christ our Lord, with a Stentorean voice, bowing and scraping the ground, they could not but think, and conclude, that according to our 
Queres to Bowers. pag● 11, 12.  principles, God the Father, and the Holy Ghost are not God, or not so much God, as the Son, and that Christ and Jesus were two several persons, the one being bowed too, and not the other. And some have 
Babington exposit. of ●h● S●cond Articl● page. 24●.  well observed, that of the two, the name Christ seems to be more peculiar and distinguishing then the name Jesus. For the Jews never took offence at any for calling him Jesus, but they excommunicated such as confessed-him to be the Christ, Joh. 9▪ 22. neither did they ask him, art thou Iesus, Luk. 22. 67. but art thou the very Christ? and when he did own it, they rent their clothes. For if you respect the literal name, there were many others that were called Iesus, as well as He, at the hearing of whose names, the gro●sest Idolatry is oftentimes committed, by Capping, and bowing, before they know what Iesus is intended and spoken of. For the apocrypha mentions Iesus the Son of sirach, and we red in the Scripture of Iesus the Son of Nun, called in the old▪ Testament Ioshua, but the Greek renders it Iesus, for want of some Hebrew Letters, Act. 7. 47. Heb. 4. 8. and Iesus surnamed ●ust●s, Col. 4. 1●. and Barj●s●s the Sorcerer, Act. 13. 6. at whose name Cousins 
Quae●es to B●w●rs Qu. 29. pag● 2●.  with many more at Durham did most devou●ly bow, no less then twic● in one day, one after another, such was their gross Superstitious dotage. And I require a Reason, if the word Iesus must be bowed to, why they should not bow to it, when they see it written, printed, carved, painted, or engraven, as well as when they hear i●? why▪ not at the sight, as we●l as▪ at the Sound of it? and why not at home, as well as in the Church? and if bowing 
Bp. Andrews Serm. on Phil. 9. 10, 11.  at the name of Iesus, be a means to keep men from swearing by it, as some would make us believe, how is it then that, the profanest Swearers are the devoutest Bowers? and drunkards, and blasphemers, and such doleful Creatures, who Swear, and curse, and damn themselves, and drink healths upon their knees to the confusion of Sion, and Sions King, such is the raging, Hellish madness of profaneness in these Times, yet such incarnate Devils are the hottest zealots for every false way, and the fiercest persecutors of those they call Fanaticks, who testify against them.  
But the Apostle in the Text speaks of such a name as was given to Christ at his Resurrection, as the Fruit and reward of his death and humiliation. Which therefore can be no other, but that supreme Authority, Lordship, and dominion over all things and Creatures, which was then committed to him by the Father. For the Name Iesus was given Him in the very beginning of his Humiliation, Math. 1. 21, 25. and 2. 1. and Luk. 2. 21. but when God did raise Him from the dead, then did he set Him at his own right hand, far above all Principality, and Power, and Might, and Dominion, and every Name that is name, not only in this World, but also in that which is to come, Eph. 1. 20, 21. then was all Power given unto Him is Heaven and Earth, Math. 28. 19. then did God make Him both Lord and Christ, Act. 2. 36. because then, and not till then, he did advance Him to the full and plenary exercise of his Kingly Power and Authority, so that, by the Name of Jesus is meant, Christ Exalted, Christ as Lord.  
3. By bo●ing the knee, is meant, that universal Subjection of all Creatures to this Sovereign Lordship, judicature, and Power of Christ, especially at the day of judgement. For bowing the knee, is a Sign of Subjection, as when it is said, I have left me seven Thousand that have not bowed the knee to Baal, that is, have not submitted to that Idolatry, & toties Diabolo flectimus, qu●ties pe●camus. Men are said to bow to the Devil, as oft as they obey him, and commit sin. It cannot be meant literally, and carnally of bodily geniculation, because those in Heaven and Hell have no bodily knees to bow withal. Neither is it meant merely of voluntary heart submission, and obedience to Christ; For the bowing here spoken of, is performed not only by the Saints and Angels, but by those under the Earth, even by the Devils, and all the wicked and damned Spirits, though unwillingly, and to their confusion; whence Ambrose and others red it passively, that every knee should be bowed, for they are under the feet of Christ, and forced to Submit, and stoop to Him, will they, ●nill they, as the passive Objects of his Power and Justice. Thus jerome, non ad genua corporis, said ad subjectionem mentis,& inclinationem spectat, sicut David dicit, adbasit pavimento anima mea. It doth not belong to the knees of the body, but to the Subjection and bowing of the mind, as when David saith, my Soul cleaveth to the Earth and dust, nothing his inward humiliation, not any outward gesture. And the whole stream of Expofitors goes this way. As Calvin, Cartwright, A●ry upon the place. 
Alley poor mat● Library. tom. 2. printed London 15 ●1. sol. 42, 43, ●●, 103, 104. Babington on the Creed. Art. 2. pag.( 〈◇〉) 244, 245, 246. Whitake●. Answer to Reighno●ds Cambridg 159●. page.. 398, 399 ●●d Quzry to Bowers, page. 18, 20. 32.  And all our Divines against the Papists, Alley, Babington, Whitaker, and many others, who have fully vindicated this much abused Text, and con●uted this beggarly Popish Ceremony, showing, that we ought to look at the Person and Office of the Lord Jesus, and not to be like Children playing with Letters and Syllables.   

VI. Popish Holy Dayes.  
THese are another Idol of the Church of England. For nothing can be holy to the Lord, which is not made holy by the Lord. It was a part of the Pharisees Superstition to fast twice a week, Luk▪ 18. 12. and it was the brand set upon 〈◇〉 1 King. 12 33. that he ordained a Feast unto the Child on of Israel, upon the fifteenth day of the eighth month, even the month which he had devised of his own Heart. And though it was like unto the Feast that was in judah, ver. 32. and though He pretended the glory and worship of that God that brought them up out of the Land of Egypt, as well as the case and accommodation of the people, ver. 28. yet all this would not excuse Him, And what is Christmas and Easther, and all the rest of them, but dayes, which the jeroboam of Rome hath devised of his own Heart? And the people had them from the Pagans, for Christmas is nothing else but the old Heathe●ish Bathanalia, it is kept at the same time of the year, and after the same profane manner only the Pope hath Christened it with a new name.  
The Apostle condems the observation of the jewish Festivals, because they were a shaden of good things to come, Col. 2. 16. such weak and rudimentary Instructions were fit for those darket and weaker Times of the Churches nonage, when under the Tutorage and pedagogy of Moses, before the coming of Christ. But after that ye have known G●d, or rather are known of God, how turn ye again to the weak and beggarly Elements, whereunto ye desire again to be in bondage, ye observe dayes and Moneths, and Times, and Years. I am afraid of you lest I have bestowed upon you labour in vain, Gal. 4. 9, 10, 11. It is a Sign the preaching of the Gospel hath had but small success in such a place, and in the Hearts of such a people, and if the Apostle said it concerning jewish dayes, surely it is much more true concerning Popish dayes, for there was more Reason to retain those which were appointed at first by God himself, then to observe those which were invented by the Pope, and which have done so much mischief to the Churches of Christ. For as Dr. Ames observs, they were from their first rise not only equalled unto, but also extolled above the Lords day. Easther brought in a Superstitious Lent to attend upon it, made Baptism wait for Her Moon, and conformed our Lords Supper unto the jewish Passover in unleavened bread. It was the first apple of Contention amongst Christians, the latin and Greek Churches striving and contending fiercely about the time of it, de lan● caprina, and Victor Bishop of Rome desperately excommunicating those that were not of his opinion in the thing, so that it was the first weapon wherewith the Bishop of Rome played his prizes against other Churches, and after slay so many persons with, by Augustine the monk. Holy dayes devised by men in honour of Christ, invited and drew on Holy dayes to Saints. Though indeed it is but a vain pretence to say, they do it in honour of Christ, for it is not good Intentions that will excuse bad actions. jeroboam pretended very good Intentions, The Israelites pretended an holiday to Iehovab, Exod, 32. 5. though they kept it in a rude manner but what saith the Lord to them, even after all the prayers of Moses for them, ver. 34. in the day when I visit, I will visit their sin upon them.  
These dayes are rather celebrated in dishonour, and as it were in despite of Christ, as if Christ were a God that delighted in Profaneness and Wickedness: for he is dishonoured by letting the reins loose to all manner of Profaneness, as much in the Twelve dayes, and in some respects more, then in all the Twelve Moneths of the year beside. And it is a dishonour to his Sabbath, for men to set their Posts by his Posts, and their Altars by his Altars, as Jeroboam dev●sed a Feast of his own heart, like unto the Feast that was in Judah. Suppose the Church might sanctify a day where the Lord hath not done it, yet it is needless and superfluous, yea presumptuous to do it, where the Lord hath made other provision, for it is to charge God with folly. But Christ the Lord of Time, and the Lord of the Sabbath, hath sanctified and instituted the first day of the week, whereon he arose from the dead, for the Commemoration of the great work of our Redemption by him. And what can the man do that cometh after the King? and in those things which have been already done? Eccles. 2. 12. It is a bold and deep reflection upon the wisdom of Christ, to add thus to his Appointments, as if the Lord Jesus Christ himself were not wise anough, to appoint dayes and times sufficient to keep his own Nativity, Death, Resurrection, Ascension, and all the great things he hath done for us, in everlasting remembrance in the hearts of his Saints, but the Devil and the Pope must help it out. Neither is the yea●ly time certainly known, but much disputed amongst Chronologers and D●vines, so that holiday keepers cannot say that they do commemorate opus dici in die suo, the Lord having hide it, as he did the body of Moses, to prevent Idolatry.  
And it is a great infringement of our Christian Liberty, when God hath given us six dayes wherein to serve him in our Callings, Six dayes shalt thou labour. As it is Profaneness to call that common which God hath sanctified and made holy; so it is Tyrannical Superstition and Presumption to make that holy which God hath made common. Occasional dayes of Humiliation and Thanksgiving, when God by his Providence calls thereunto, there is Scripture-ground and warrant for: for, Jo●oshaphat proclaimed a Fast, 2 Chron. 20. 3. and so did the King of Nineveh, Jonah 3. 7. see also Joel 1. 14.& 2. 15. From whence some have not unaptly said, That the Magistrate and the Church hath as it were a Warrant dormant for such dayes. Neither indeed could all the particular Causes, and Occasions, and Times thereof be particularly determined in the Scripture, because they are infinite, and Christ allows also private Fasts, Matth. 6. 17, 18. but here there is onely an occasional designation of a time, upon a present emergency of Providence calling thereunto. But in those Anniversary Popish Festivals time is dedicated and sanctified to an holy use in a stated way, which is more then the Scripture empowers men to do. So for Week-day-Lectures, they are most impertinently objected, for these are not hours sanctified or consecrated to Gods service, but onely the most convenient times when most may resort to the hearing of Sermons. So that time is onely designed occasionally, not dedicate or sanctified. Time is made to serve Gods people, and not Gods people made to serve the time, or to serve God because it is an holy time.  
And whereas some have seemed to condemn the superstitious p●rt of Christmas, but pled hard for the Hospitable part, as they call it: The Answer is, That the Feasting and Sporting is an Appendix to the Worship, or rather to the Superstition, and therefore stands or falls together with it. The Apostle therefore calls them Idolaters, even for their Feasting and Sporting▪ 1 Cor. 10. 7. Neither be ye Idolaters, as were some of them: as it is written, The people sate down to eat, and drink, and rose up to play. And if you read the story of that Idolatry of the Calf, Exod. 32. you will find that it was Celebrated much after the same manner that Christmas is, or rather somewhat better; for they rose up early on the morrow, and offered burnt-offerings, and brought peace-offerings: So that it seems they went to Church, and said their Prayers most devoutly in the morning, and then they sate down to eat and drink, and rose up to play, ver. 6. and there was shouting, and singing, and dancing amongst them, ver. 18, 19. Sober mirth, and the moderate use of the good Creatures of God, is lawful at any time of the year, and there never was any Minister that Pr●ached or spake against that; but to have better Cheer upon a Popish holiday, then at another time, merely upon this account, because forsooth it is an holiday, this is superstitious: and the reveling, and Rioting, and Luxury which is usual at those times, is every way an hindrance to Hospitality, and not a furtherance to it, that which might and ought to be bestowed in a way of Liberality to the Poor, being mis spent and lavished away in vain Prodigality and Luxury.  
The dayes of Purim, Esth. 9. were seven hundred years since obj●cted by Papists unto the Waldens●s, and since by all Papists that have written against Protestants about Ceremonies, as Gr●gonius de Valentia, Bellarmine, S●ar●z; and we need not seek for new Answers about it, for that which our Divines have answered to the Papists, is suffi●ient in two words. 1. That it cannot be evinced, that these day●s ●f▪ Purim were Religious Feasts. Junius saith, Praeceptum fuit Politi●u●▪ they were onely dayes of Civil rejoicing, they are called onely the dayes of Purim, not the holy dayes of Purim. They are not called Chaggim, no peculiar Sacrifice was appointed, nor any holy Convocation of the people enjoined. The Ordinance required but Feasting and Joy, and sending of portions to one another: the R●st mentioned Esth. 9. was onely from their Enemies; so much work as might stand with a Feasting-day was not forbidden. 2. Upon supposition of a Religious F●ast instituted by Mordecai, he did it, saith Dr. Whitaker, God inspiring him, and p●radventure by order from some Prophet. As Zech. 8. they changed their Fasts into Feasts by the mouth of the Lord, by the Ministry of the Prophet. And though we do no● read expressly, that either God or any Prophet did require this Feast of Purim, yet forasmuch as it stands approved in Scripture, there is no doubt but it was done by warrant from God.  
The Feast of Dedication, Joh. 10. 22, 23. hath also been objected from the time of the Waldenses, but it is not certainly known what Feast of Dedication this was, and whether merely of human Institution. Some take it for that which Solom●n appointed, others ascribe it to Ezra, others to the Maccabees; neither is there any evidence that Christ approved it. The Text onely saith, that he walked then in Solomons Porch, which he might do without observing or approving it: if it was nothing but a Tradition of the Elders, we may be sure that Christ who testified against other Inventions of men, did never observe this.  
It was Luthers desire no less then Seven-score years ago, in his Book de Bonis Operibus, set forth Anno 1520, that there were no other Festival dayes amongst Christians, but onely the Lords-day: And right excellent was that Speech of King James to a National Assembly in Scotland, Anno 1590. He praised God that he was King in the sincerest Church in the world; sincerer then the Church of England, for their Service was an ill-said Mass in English; sincerer then Geneva itself, for they observed Pasche and Yoole, that is, Easter and Christmas, and what warrant( said he) have they for th●●?   

VII. Holiness of Places, or Consecrating of Churches▪  
TO discover the vanity of this Superstition, consider, that inherent Holiness which is in Persons, is a thing which Places are no way c●p●ble of: but the onely holiness that is or can be pretended for them, is a Relative Holiness, upon the account of some thing without them, in respect and relation whereto, they are denominated and reputed holy. Hence one that writes for it hath described it thus, A state of Relation of Peculiarity to Godwards. Now in the time of the Old Testament, we find two sorts of holy Places upon this account of Relation to the holy God.  
1. Where God was pleased to afford the visible and extraordinary Appearances and Manifestations of his Glory to the very eyes of his Servants, such Places were Holy during the time of those Manifestations. As when the Lord appeared to Moses in the burning Bush, Exod. 3. 5. The place whereon thou standest is holy ground. So to Joshua, Chap. 5. 15. Hence Mount Sinai might not be touched, Exod. 19. And upon this accoun● the Mount where Christ was transfigured is called the Holy Mount, 2 Pet. 1. 18. but this Holiness continued onely while that extraordinary Presenc● continued, there is no more Holiness in Mount Sinai, or in Mount Tab●r now, then there is in any other place, therefore the Apostle so calls it from what it was, not that it is so still; neither is any other place in these times privileged with such an extraordinary visible Presence and Appearance of God: and therefore this neither is nor can be pretended for our Meeting-places. But  
2. There was a stated Holiness in the time of the Law in some Places. And thus some have observed, that we find but three Places that were holy in this respect, The Land of Canaan, called the holy Land, Zech. 2. 12. the City of Jerusalem, called the holy City, Mat. 5. 4.& 27. 53. and the Temple▪ frequently therefore called the holy Temple, Jonah 2. 4. And these places were perpetually holy, as long as the Old Testament dispensation continued. But if we inquire into the nature, and into the grounds and reasons of this Holiness, we shall find that it is wholly ceased in th●se Gospel-times, and that no place is holy now upon any such account. For  
1. Th●se Places were holy, because in them were the standing Signs and Symbols of Gods Presence, which is therefore called his Symbolical Presence, to distinguish it from his Extraordinary Presence beforementioned, and from his Spiritual Presence, which is not tied to any place. Hence he is said to choose Jerusalem, and Mount Sion, and the Temple, to dwell there, and to put his Name there, Psal. 76. 2.& 87 2. and to dwell between the Cherubims, Psal. 80. 1. The Temple itself was a Sign of his Presence, and the Altar, the Ark, the Mercy-seat, Cherubims, Sacrifices, and almost all the Ordinances of those times were affixed by Gods appointment unto those places, to be observed and celebrated there, viz. in the Temple, and in Jerusalem: but there is no place that is now privileged with this Symbolical Presence. There are no such standing Signs and tokens of his Presence annexed unto any place. God hath given his Ordinances to his Church, but he hath not tied them to any place, He dwells not in Temples made with hands, Acts 17. 24.  
2. These places under the Law were holy, by reason of their Typical respect to Christ, and the good things that were to come by him. Canaan the holy Land was a Type of the Church on Earth, and of the kingdom of Heaven, the heavenly Canaan: They sought another Country, a better Country, that is, an heavenly, Heb. 11. 14, 16. Thine eyes shall se● the land that is very far off, Isa. 33. 17. Jerusalem also was a Type of the Church, and of Jerusalem above, Gal. 4. 26. Rev. 21. 2. and so the Temple, Psal. 15. 1. and it was a Type also of Christs Body, Joh. 2. 21. Col. 2. 9. Hence some have well observed, That the more nearly and lively that any of these Places did typify Christ, so the difference and degree of holiness did arise; as the Temple was more holy, because it typified the Body of Christ, in whom the Godhead dwelled bodily, Coloss. 2. 9. as God did dwell Symbolically in the Temple. But Christ the Substance being come, and all the Types and Shadows therefore done away, there are not, there cannot be typical Places, or typical Holiness in Places in these times.  
3. Those Places of old were holy by virtue of Gods Institution, who did appoint and sanctify them to be parts of his Worship, and Ordinances of a very high nature; for the Lord appointed them to be the ways and means of Communion between himself and his people: There will I meet thee, and I will commune with thee from above the Mercyseat, from between the two Cherubims, which are upon the Ark of the Testimony, Exod. 25. 22. Numb. 7. 89. And they did sanctify both the Worshippers, and the Worship performed in them, the Altar sanctified the gift, the Temple sanctified the gold, Matth. 23. 18, 19. in so much that the Places were principal, and the Duties less princ●pal, as Divines observe. The Temple and the Altar being Types of Christ, were of an higher worth and excell●ncy then th● Services and Sacrifices offered in them, and did bring acceptance to them, and therefore they were to pray towards the temple, to offer upon the alter, &c. Deut 12. 5, 6. 1 Kings 8. 29. There will I accept them, Ezek 20. 40. And it was a profaning of the Temple to use it for Civil employments, being consecra●●d and appropriat●d by God to holy uses: and therefore Christ would not suffer them to buy or sell, or to carry vessels through it, Mark 11. 15. 16.  
But there is no word of Institution in the New Testament to sanct●fie any one Place more then another, but on the contrary it lays all places level in regard of Holiness. When the woman of Sama●ia pleaded, Our fathers worshipped in this Mountain, but ye s●y that in Jerusal●m is the place where men ought to worship; Jesus said unto h●r, Woman, believe me, The hour cometh, and now i●, when ye shall neither in this Mountain, nor y●t at Jerusalem worship the Father, but the true worshippers shall worship him in spirit and in truth, Joh. 4. 21, 23. He turns her eye● and thoughts away from the d●fferenc● of Places, to look a● the spirituality of the worship: for as God is no respecter of persons, so he is no resp●cter of places; but wheresoever for that indefinite[ where] is equivalent to an universal, Wheresoever two or three are gathered together in my Name, there am I in the midst of them, Matth. 18. 20. I wi● that men pray every where, {αβγδ}, in every pl●c●, 1 Tim. 2. 8. The Church of Troas met in an upp●r Chamber to b●ea● Bread. and for Preaching and other Ordinances, Acts 20. 8. therefore all places are alike.  
Our publisk Meeting-places for Worship in these Gospel times, do not succeed in the stead of the Jewish Tabernacle or Temple, because they are not privileged with that extraordinary visible Presence of God in them, which was in the Temple at som● times, neither have they that Symbolical Presence, and residence of God in them, which was in the Temple at all times. neither have they that typical respect to Christ, neither hath God sanctified them, and set them apart to himself as his own peculiar: but they are of the same nature with thee I wish Synag●gues, which were the places of the public Moral Worship of God in those times, and were without question every whit as holy as our Churches, but yet we find that the Synagogues were 
M●tt. 10 17 〈◇〉 1●●.  not appropriated to holy uses onely, though the Temple was, bu● they kept Courts, and had Civil Assemblies in them about Civil ma●ters, Mat. 23. 34. Some of them shall you sc●urge in your Synago●u●●, which suppose it were not meant of the executing and infl●cting of the punishment upon them, but onely as some would have it, of passing the Sentence, yet this will not help them, for still it was a Civil and Secular use of the place, where they met for the public Worship of God.  
I may therefore here apply that of Isai. 27. 9. By this therefore shall the iniquity of Jacob be purged, and this is all the fruit, to take away his sin: when he maketh all the stones of the Altar as chalk-stones, that are beaten asunder, the Groves and Images shall not stand up. God will never purge away the iniquity of Ireland, nor take away the sins of England, till the stones of the Altar be as Chalk-stones, till people be convinced that there is no more holiness in a Church, I mean the Me●ting-place of Wood and Stones, then in a dwelling house, nor in an Altar more then in Chalk-stones. There have been some Episcopal men, Episcopal at least in some other things, who yet have been much above this gross superstitious Conceit of the difference of Places. Dr. Usher in his Body of Divinity, speaking against the private Administration of the Sacraments, he hath these words; In times of persecution the godly did often meet in Barns, and such obscure places, which were indeed public, because of the Church of God there, the House or Place availing nothing to make it public or private, even as wheres●ev●r the Prince is, there is the Court, although it were in a poor Cottage.  
It is true, there is a Spiritual Presence of God in our public Meeti●g-places, when his people are there assembled to Worship him in the B●auties of Holiness, but he doth not afford his Presence with respect to the place, but to the persons; he is not present with them for the places sake, but present in the place at that time for their sakes. And therefore this Spiritual Presence of God doth not mak● any place properly holy, for then all places should be holy, wheresoever holy persons meet to enjoy the Spiritual Presence of God in holy duties: as the Primitive Churches met in private Chambers, Acts 1. 13.& 20. 8. and by the same reason all the dwelling-houses where there are Fam●ly-duties, and daily worshipping of God in the Family, and in secret, are holy places also. Nay, the Fields, the Streets, and sometimes Prisons, and Dungeons, and Gibb●ts, and all places where the S●ints come, and enjoy Communion with God in their Spirits, are h●ly places. And so by their own Argument they lay all places level, 〈◇〉 Lord having many precious Saints that walk with him▪ who are d●●●●●sed& scattered up and down almost in every corner of the Land.  
Churches I confess are holy things, but the word Church is very improperly, and Catachrestically used concerning the Material Church of Wood and Stones, by a metonymy; but the Scripture knows no other Church but the Church of Saints. That place, 1 Cor. 11. 22. is much abused, and misinterpreted, Have you not houses of your own to eat and drink in? or despise you the Church of God? It is not meant of those improper Metonymical Churches, neither doth the opposition enforce any such thing: for there be many other things which may be opposed to their own houses, besides the public Meetingplace. There are in logic not onely Contraria, quorum unum uni, but also Disparata quorum unum multis pariter opponitur: The Apostles Argument is this, that it is a contempt of the Church or Saints of God, to carry themselves so disorderly in their presence.  
And yet it doth not follow, that the public Meeting-places must be pulled down, for the Consecrating of them is an abuse of things necessary, and not of things indifferent. The Script●r● mentions it as a good work to build them, He loveth our Nation, and hath built us a Synag●gue, Luke 7. 5. and as an act of great profaneness to pull them down, Psal. 74. 8. They have burnt up all the Synagogues of God in the Land, which yet had no more holiness in them then our Meeting-places. And the thing itself speaks, for if there ought to be public Assemblies for the Worship of God, if this be a duty, it is necessary that there be places to meet in. It is true, the Lord commanded the Jews to demolish the Heathen Temples of the Canaanites, Deut. 12. 2, 3. but these were built for Idols, and therefore might justly be accounted mere Monuments of Idolatry; but our Meetingplaces were built for Christian Churches and Assemblies to Worship God in, amongst whom the Essentials of a Church-estate and Worship were preserved, even under the apostasy of Antichrist, for the Woman was fed& nourished all the 1260 dayes, Rev. 12. 6, 14. therefore som● Fundamental Ordinances were preserved, though both the Worship and the Places have been much defiled with Superstition: but yet as we do not therefore reject the Worship of God, because of those Abuses, so neither need we reject the Places, but should reform and retain both the one and the other, the Worship and Ordinances being necessary by virtue of Gods Institution, and the Places needful for the performance of the Worship. And the Super●titio●s abuse of them hath been taken off by public Authority. ●or the Great Parliament hath thus declared: As no Place is capable of any Holin●●s, under pretence of whatsoever Dedication or Consecration, so neither is it subject to such Pollution by any Superstition formerly used, and now laid aside, as may render it unlawful or inconvenient for Christians to meet together therein for the public Worship of God; and therefore we hold it requisite, that the places of public Assembling for Worship amongst us, should be continued, and employed to that use. Neither indeed can they be destroyed without great and manifest hindrance and prejudice to the public Worship of God, unless new ones be first built. And if they that pled for it will first erect new Meeting-places, that are every way better, and stronger, and more comely, and more capacious to contain large and numerous Assemblies, and more conveniently situated for the accommodation of all the people, I say, when this is done, they shall have my free consent to do what they please with the old ones. But if they will needs demolish them before new and better be built in their stead, the least that can be said to them in such a case, is that their Milk boils over: if they have any true Zeal against Superstition, they had need take heed lest they run out of one extreme into another, and lest they be acted by the spirit of the Mystery of Iniquity, and by the subtlety and cunning Craft of Satan into gross Profaneness, upon pretence of avoiding Superstition.   

VIII. Organs and Cathedral music.  
IT is true, they had Musical Instruments in the Worship of God under the Law; but  
1. There was then a clear word of Institution for them. The Trumpets of Silver and Cornets of Horn, were instituted by the hand of Moses, Numb. 10. in the ten first Verses, and Levit. 23. 23, 24. and in Davids time there were added Cymbals of Brass, and Harps and Psalteries of fine Wood, 1 Chron. 16. 4, 5. and that by Authority and direction from God, for so was the Commandment of the Lord by his Prophets, 2 Chron. 29. 25. and therefore they are called the Instruments of music of the Lord, 2 Chron. 7. 6. and we read also of Timbrels, Organs, and Ten-stringed Instruments, Psal. 149. 3.& 150 4.  
But there is not one word of Institution for them under the Gospel, but on the contrary they are cashiered and excluded out of Gospel-worship▪ by that general Rule which the Apostle lays down concerning all the p●rts of Gods Worship, 1 Cor. 14. 26. Let all things be done unto edifying; and ver. 15. I will sing with the Spirit, and I will sing with understanding also; but the Chanters and Ch●risters are Barbarians to all the people, for they play and sing no body knows what, so that the understanding cannot edify by it. If I know not the meaning of the voice, he that speaketh shall be a Barbarian into me, 1 Cor. 14. 11. It is therefore a strange Comparison which some have used, who have said they know no Argument to prove the Organs simply unlawful, but what would prove a Cup of Wine unlawful. For we must remember, that the Question is concerning the use of them in the Worship of God: and therefore the Answer is, That there is a vast disparity of Reason between a Cup of Wi●e and Organs, for the one is instituted, the other not. Christ hath appointed and commanded us to ●se ●read and Wine in his Worship in the Sacrament of the Supper, but he hath not appointed Cathedral music.  
2. I do not find in the Scripture, that th●se Musical Instruments were a part of their Synagogue-worship, which was Moral, but rather of their Temple-worship, which was Ceremonial. In their Synagogues they had the public Moral Worship of God, Reading and Expounding the Law, &c. Acts 13. 15. Some think they had Trumpets also in their Synagogues to call the people together, but this was a Moral use of them, for which we use the ringing of a Bell. But the Scripture is clear, that the Musical Instruments were appointed to be used continually before the Ark, 1 Chron. 16. 4, 5, 6. And the Singers and Trumpeters▪ stood at the East end of the Altar at the dedication of the Temple, 2 Chron. 5. 12. And in Hezekiahs time, when the burntoffering began, the song of th● Lord began also, with the trumpets, and with the Instruments ordained by David King of Israel, 2 Chron. 29. 27 28. But seeing Christ is come, and hath caused the Sacrifice and the Oblation to cease, and the City and the Sanctuary being both destroyed, as Dan. 9. 26, 27. all the Worship that was affixed thereto is ceased with it.  
3. There was a typical signification in them. The Silver Trumpet signified the sounding of the Silver Trumpet of the Gospel through all the world, the Preaching of the pure Word of God by his Messengers, who are said to lift up their voice as a trumpet, Isa. 58. 1. S●t the trumpet to thy mouth, Hos. 8. 1. The t●ngue of the just is as choice silver, Prov. 10. ●0. and o th●se, and all the rest of their Musical Instruments, were expressions and signs of joy, Psal. 98. 6.& 89 15. Blessed is the people that know the joyful sound. They were therefore fit resemblances to shadow out that heavenly music, and inward Melody of the joys and graces of Gods Spirit in the hearts of his people. The Apostle therefore exhorts us to sing, but in stead of Musical Instruments, he requires the melody of the heart, Eph. 5. 19. and grace in the heart, Coloss. 3. 16.  
But 4. Suppose the signification of the Jewish music could not ●● found out,( as indeed it is an hard thing to find out the meaning of all their Ceremonies) we are delivered not onely from their Types and Ceremonies, but also from all their Yokes and burdens. These things were a part of the burdensome P●dagogie, which the Church was under in the time of its Non-age and Childhood, but now the time of Gospel-freedome is come, Gal. 4. 1. And therefore Aquinas, though a Popish Schoolman, yet he rejects and pleads against these Instruments of music, as being then used amongst the Jews quia populus erat magis durus& carnalis, for which reason also they were so much encouraged with promises of temporal things. And this Superstition was not brought into the Church of Rome itself in his time, who lived about 400 years ago, and he saith the reason was n● videatur Judaizart, lest they should seem to Judaize. And he doth also well observe, that Musical Instruments do more stir up the mind to delight, then frame it to a right disposition, they raise natural, rather then true Spiritual joy: which they that commend them as an help partly natural and partly artificial, to the exhilarating of the spirits for the praise of God, may do well to consider. They are such an help as God hath not appointed, and what God doth not appoint, h● is not wont to bless. But why should we not have Trumpe●s in the Worship of God as well as Organs? for the Jews had Trumpets also. And why must we have them onely in Cathedral Churches? If Organs be too dear for every poor Parish, yet they might get Citherns or Bagpipes. And why should there not be Dancing in the Worship of God as well as Piping? For those old Idolaters in Exod. 32. did not onely shout, but also danc●d and played before their Idol. Eras●us, though in many things a Papist, yet he saw the evil of this, that whole flocks of Boyes should be maintained at a great charge, wasting also their own precious time in perdiscendis hujus●●o●i gannitibus, which Dr. A●es ●enders thus, in learning this gibble gabble. And all the first Reformers condemn it with one mouth, Zuinglius, Calvin, Peter Martyr, and others, as a part of the Legel P●dagogis; so that we might as well recall the Incense, Tapers, Circumcision, and all the other Shadows of the Law into use again.   

IX. The Book of Common-Prayer.  
WHich is not, neither are you to look upon it under the Notion of a Directory, to inform and instruct men concerning the Worship of God, for doubtless it is as lawful to writ Books of Prayer and public Worship, as of Faith, or Love, or any other duty. But you must consider it as a Pr●script Form, as a set and stinted liturgy devised and appointed by men, to be red as a part of the public Worship of God, and to be kept to, both for matter and words. This is the true state of the Case, and upon this account we look upon the Book of Common-Prayer as a Grand Idol of the Church of England, for it is a breach of the second Commandment more ways then one.  
1. The Arguments of our Divines against the Books commonly called Apocrypha, may serve against the Book of Common-Prayer, for it i● an Apocryphal Book, introduced into the public Worship of God as a standing part thereof, and imposed by force and violence. But thus to introduce another Book, besides the Book of God, into his Church, is a dishonour, and an affront to the Scripture. If it be a sin for men to set their posts by his posts, their thresholds by his thresholds▪ as Ezek. 43. 8. and their Altars by his Altars, 2 Kings 16. 15. is it no sin to set their Books by his Book?  
2. We do not find any Precept for it in the Scripture, nor any Promise that God will accept it, nor any hint of Example that ever any ordinary Officers took upon them to impose stinted Liturgies upon the Church. If ever there had been need of such an help, surely it had been most seasonable amongst the Jews, in those weak and childish times: but we find no such thing throughout the Scripture. It is true, God by the hand of his extraordinary Messengers did appoint some Forms, but neither were they tied up to them, neither will this warrant ordinary Officers to do the like. God hath forbidden his people to make to themselves Images. or Forms, or ways of Worship, but he hath not restrained himself to set up what Images or Forms himself seeth good.  
3. It is fetched from Rome. King James said, it was nothing else but an ill-said Mass in English. King Edward VI. in his Declaration ●o the Popish Rebels in D●vonshire, which is in the Book of Martyrs, saith, It seemeth unto you a new Service, but is indeed no other but the old, the self-same words in English that were in latin, saving a few things taken out, which were so fond that it had been a shane to have heard them in English. If the Service of the Church was good in latin, it remaineth good in English, for nothing is altered, but to speak with knowledge what was spoken with ignorance, and to let you understand what is said for you. It was all taken out of the Mass-book, if we understand the word Mass-book in a large sense, as it is commonly taken: but to speak more narrowly, it was Collected out of three Popish Books. The first part of public Prayers, Ex Breviario. The second part, viz. the Order of administering Sacraments, Matrimony, Visiting the Sick, and Burials, è Rituali. 3. The Order of Consecration in the Supper, the Epistles, and Gospels, and Collects, è Missali, as the Form of Consecration of Bishops and Priests, was taken ● Pontificali, as you may see more at large in Didoclavius, and in Mr. shepherd. Who also shows, that as the Common-Prayer was taken out of the Mass, so the principal parts of the Mass were borrowed from the Idolatrous Pagans, and had their Original from Numa Pompilius, that Conjurer, who lived 700 years before Christ, to adorn and deck, as the Bishops of Rome thought, the Religion of Christ Jesus, to the which, when thus corrupted with Paganish and Popish mixtures, the Romans were with much ado at last Converted, who till then were obstinate in their old Heathenish Religion. Insomuch that when Theodosius sent to the Senate to renounce their Pagan Religion, and receive the Law of Christ, they returned Answer that they would not, but would observe the Ancient Law Pompilian to avoid the ruin of the Common-wealth, which they feared would come by the Change of Religion. And to those principal parts of the Mass taken from the Pagans, viz. Vestments, Holy Water, the Confiteor, Organs, Incense, Offertory, &c. other deckings were also added, as divers litanies, and the Kurie-ele●son, Lord have mercy upon us, to be su●g nine times, invented by Gregory a Monk at first, well studied in the Laws of Numa, and Tullus Hostilius. Damasus, as Platina and Sabellius show, enriched it with Gloria Patri; Sergius, with an Agnus Dei, to be sung three times. Alexander and other Bishops added the Canon of the Mass, others the Epistles and Gospels. The Gradual, and Collects were added by Gelasius, Anno 493. the Gloria in Excels●s, by Symmachus, 508. At last came the Host in, about 106●. Thus Mr. shepherd concerning the Original of the Mass and Common-Prayer. Yea, such a Popish piece is this Book of Common-Prayer, that is some of the Bishops have reported, Pope Paul IV. did offer Queen Elizabeth to confirm and ratify it by his Authority, Ut sacra hic omnia, hoc ipso quo nunc sunt apud nos m●do procurari fas esset. And in King Henry VIII. his time, Cardinal Quignonius, at the request of Pope Clement VII. made the Popish missal liker the English for a great part, then it was to the Roman Breviary.  
But let all true Protestants judge, whether it be fit for us to fetch our Worship from that Mother of Harlots, the Church of Rome, and to go to the Pope to indite our Prayers; as if the Pope could tell how to pray better then the people of God, who have his Spirit dwelling in them. Some indeed have said, it is no matter whence it comes; but when Whitgift said so concerning Deans, Canons, Preb●ndaries, &c. that it is not material though they come from the Pope, Mr. Cartwright replies, It is as if he should say, It skills not though they come out of the bottonles Pit: for whatsoever cometh from the Pope, which is Antichrist, cometh first from the Devil. The second Commandment for bids taking up ways and Forms of Worship from Idolaters, and it must needs be a great encouragement and hardening to the Papists, that their Mass is the Foundation of our Worship.  
4. It undermines that great Ordinance of the Ministry, the principal duties of which Office are Pr●aching and Prayer, Acts 6. 4. in the one whereof they are the mouth of God to the people, in the other they are the mouth of the people unto God. But if we presc●ibe to one another set ●orms of Prayer, why not by the same reason set Forms of Homilies? and then, as Mr. Cotton Observes, neither the Apos●les nor their Successors needed to have left off the Deacons employment, to attend upon the Ministry of the Word and Prayer, for both are prepared to their hands by the Prescriptions of others. Hence also Ministers shall little need to edify the Church by their own gifts received of Christ to that end, but may edify then by the gifts of others. Yea Ministers, though desti●ute of Ministerial gifts, yet may be fit for the public discharge of their duties by the help of other mens gifts, both in Prayer and Preaching. And so indeed a Pr●s●ript Lit●rgie is properly a m●inten●nce for an Idol dumb Ministry. What difference is there between the carrying of the Ark upon a Cart, and our Prayers upon a Book? whereas both should be carried, the one upon the shoulders of the Levites, the other upon the gifts of the Ministers.  
5. It is a grievous sin against the Spirit of Prayer. It was set up at first in opposition to the latin Worship of the Mass, and so indeed it was a good step of Reformation, to get the Worship of God into a known Tongue: but now it is set up, and pleaded for in opposition to the Spirit of Prayer, and therefore it deserves now to be called by no b●tter name but Nehushtan, an ill said Mass. Some conceive the first Reformers are not to be looked upon altogether as ordinary Ministers, as being stirred up and acted by a more then ordinary Spirit in the Work of Reformation, and doing some things some what out of ordinary course, whereof this hath been not unfi●ly reckoned to be one, the making Formula's of Divine Service, which might better be done in those dark and disinall times, when the●e was scarce one to be found for every Coun●y, that was able to Pray and Preach without a Book; for so it was in the beginning of Queen Elizabeths time.  
But now God hath poured out his Spirit upon all flesh, so that p●ivate Christians are able to pray to the public edification of a whole Church: and therefore suppose it were lawful to use such a C●utch for those that could not pray without it, yet it is unreasonable and absurd to force a man to go with Crutches when he is not lame. It is a vain and needless thing, to tie Bladders under the wings of Sea-sowls to keep them from sinking, or to help them to sw●m. Tertussian saith, the Christians in the Primitive times were wont to pray sine n●●nitore, quia de pectore, without a prompter, beca●s● they prayed from the heart; which Mr. shepherd observes is spoken in opposition to the prompted Forms then in use amongst the Pagans. It is but an h●artless way of praying, to say a Prayer out of a Book. The Apostle saith, We know not what to pray for as we ought, but the Spirit helpeth our infi●mities, Rom. 8. 26. It is the Spirits office to intercede in us, as Christ intercedes for us. But what great need is there of the Spirit, to read a Prayer out of a Book? Other use therefore of the Common-prayer at this day I know not, then the quenc●ing of the Spirit, and putting him as it were out of office, or at least limiting and stinting the Spirit, what and how many words he must manifest himself by, without al●eration, addition, or diminution, and the furn●shing of dumb Minist●rs with the Instrument of a foolish Shepherd, without which they would be dumb indeed, and unable to say any thing. To which may be also added, the a●ming of Persecu●ors with a bloody Weapon and Instrument of Violence, whereby to oppress the Consciences of Gods faithful Ministers and people, which some Ep●●copall men, who have been more ingenuous then the rest of their fellows, have been so convinced of, that they have confessed it. Dr. Maynwaring Chancellor of Chester, upon a D●bate with Mr. L●y about the Service-book, he confessed at last, and said, We shall never have Peace and true Charity in the Church, until it be taken away.  
6. It would fill a Volume to enumerate and reckon up all the Corruptions of the matter of it. The false Doctrine, That it is certain by Gods Word, that Children that be Baptized are undoubt●dly saved. The intolerable dishonour done to the Scripture, setting up Hagar equal with her Mistris, by appointing Apocrypha, to the number of 104 Chapters, yea the very ●ales in Tobit, to be red in the public Worship of God, but a great part of caconical Scripture quiter omitted, and left out of the calendar. The Superstitious Observations of holidays, the Sign of the across, Churching of Women, Those absurd broken responds, and shreds of Prayer, whereby they toss their Prayers, like Tennis-balls, between the Priest and People, Tautologies, O Lord deliver us, eight times; We beseech thee to hear us good Lord, twenty times. Complementing with God in their Prayers, We beseech thee give us those things which for our unworthiness we dare not presume to ask; a most weak and legal passage, as if a Believer that prays in Christs Name, might not freely ask of God any thing he needs, yea the greatest things, the Spirit, and the Glory to come. Yea, there is Nonsense in it, as when they call the Lessons out of Isaiah, Joel, and the Prophets, Epistles. And when that Collect, where they say, Thou hast sent thy Son to be born as on this day, is appointed to be said six dayes together one after another, as if Christ were born six times over. Yea, it appoints a most corrupt, and false Translation of the Scripture to be red, and which in some places no reasonable sense can be made of; as when they read thus in Psal. 58. 4. Or ever your p●ts be made hot with thorns, so let indignation vex them, as a thing that is raw: and in many other places.  
7. Neither is the Parish Book of Common-prayer established by Law. For the Law of Eliz. 1. restores and re-establisheth the Book used in King Edw. time, and no other or otherwise, excepting only one or two Alterations there specified. But the Parish Book is not the same with King Edwards, but differs greatly from it: for there was a Prayer in that against the Bishop of Rome, with all his detestable Enormities, which is omitted in the Parish Book. And there be twenty six Lessons of caconical Scripture in King Edwards calendar, which are profanely and sacrilegiously expunged, and blotted out of the Parish Book.  
USE. Let it be a word of Exhorta●●●● to the Bishops, and to the Episcopal Party, not to revive the Superstitions and Idolatries of former times, or at least not to impose them. For you s●e what the Text saith, the Lord will have them to be rooted out: and therefore he will he angry with you, if you practise them, but his wrath will burn like fire, if you impose them. I might here speak many things, to show the unreasonableness of such Impositions; for I do not now speak merely against the things themselves, but against that violent, that bloody, that imposing Spirit, the Spirit of Persecution. I think it were easy to offer such Considerations to you concerning it, as might not onely convince your Consciences, but also move and melt your bowels. Make it your own case. If your Consciences were against such things, you would be loth to be imposed upon. You may fight for them with the Sword of the Spirit, and maintain them by the Word of God, if you can, but take heed of flying to Carnal Weapons, to oppress those Truths of Christ, which by dint of Spiritual Reason you cannot subdue. If any of these men be present before the Lord this day, suppose you had been compelled in former times to turn Independents, or to let your Children die unbaptised, or to do it without the Sign of the across, I suppose you would have filled Heaven and Earth with your c●ies. And give me leave to tell you, that if you will be persecuting, the people of God will cry, and never cease crying in the ears of the Lord against you, till he hath brought upon you the Judgement written. Consider therefore how you would be dealt with, if it were your own case, and remember how you have been dealt with. I have been in Ireland these five years, and I do not know any Episcopal man, if of a good life and Conversation, that hath been deprived of the Liberty of his Ministry, but they have been tolerated and suffered as well as others to Preach the Gospel, which is all that I desire this day: and will the men of that persuasion be so disingenuous, as to requited evil for good? will you be worse then the Scribes and Pharisees? who though they had not the grace to forgive their enemies, yet they had so much good nature as to love their friends: will you give us cause to say, that there is not so much as common Ingenuity to be found amongst you?  
If you will be content with your own Liberty, and suffer your Neighbours that differ from you, to live peaceably and quietly with you, you may go to Gilgal, and pass over to beth-aven, make hast towards Rome, be as Idolatrous and Superstitious as you please, I know no Minister, nor private Christian, that will hinder you, or give any the least impediment or obstruction to you, further then this, that we will fight against you with▪ 〈◇〉 of the Spirit, which is the Word of God; but for any external impediment, we leave that to the Magistrate to whom it belongs, to remo●e the high places, and break the Images, and ●ut down the Groves. But if you will not be content to sin alone, but will needs persecute and compel us to sin and perish with you, you will engage the Prayers of all the people of God against you as one man. When you have stopped our mouths from Preaching, yet we shall Pray, and not onely we, but all the Souls that have been converted, or comforted and edified by our Ministry, of whom you know there be, through the grace of Christ, many in this City and Nation, they will all cry to the Lord against you for want of Bread, because you deprive them of those that should break the bread of life to them. And how dreadful this will be unto you, I think I need not tell you. For when Saints pray, God will hear, especially if they unite their forces, and join together in the same requests. I had rather be environed with Armies of armed men,& compassed round about with drawn Swords, and Instruments of death, then that the least praying Saint should bend the edge of his Prayers against me, for there is no standing before the Prayers of the Saints. You may see throughout the whole Scripture, and especially in the Book of the Revelation, what a powerful influence they have into all the Revolutions of Providence: before the opening of the Seven Seals, we read of golden Vials full of od●urs, which are the Prayers of the Saints, Rev. 5. 8. and before the sounding of the Seven Trumpets, that great and dreadful dispensation of Providence, consisting of four lesser Woes, which made way for the three great Woes; for the Pope, who appears openly under the fifth Trumpet, and for the Turk, who breaks loose in the sixth, and for the final destruction of all Enemies, by the seventh Trumpet. The introduct●on to all these astonishing Judgements was this, Christ appears as the Angel of the Covenant, with a golden Censer in his hand, and with much Incense of his own merits and mediation, and offers it up with the prayers of all Saints, upon the golden Altar which was before the Throne; and the smoke of th● Incense, with the prayers of the Saints, ascended up before God out of the Angels hand, and after this there followed Thunderings and Lightnings, and dreadful dispensations, Rev. 8. 3, 4. Lastly, before the pouring out of the seven Vials, which is thought by many to be the dispensation that these Times are under, the Saints are brought in praying and praising God, Rev. 15. and the seven Angels, the Instruments of Christ in the execution of these Plagues, are said to come out of the Temple, that is, out of Reformed Churches, ver. 6. and one of the four living Creatures, which some of the b●● Interpreters understand to be Church-Officers, and Ministers of the Gospel, gave unto the seven Angels, seven golden Vials full of the wrath of God, who liveth for ever and ever, ver. 7. It is their Faith and Prayers, and the light of Christ in their Ministry, that sets all the wheels a▪ going for the ruin of Enemies, for God puts all the Prayers and Tears of his Saints into his bottle, Psal. 56. 8. and pours them down again in Plagues, and in streams of fire, and blood, and brimstone, upon a malignant wicked world. If it be so dangerous to offend the least Saint, that Christ himself professeth, it were better for that man that a millstone were tied about his neck, and to be thrown with it into the bottom of the sea, then to offend one of these little ones, how dreadful will it then be to offend and grieve the Spirit of God in the hearts of all his people, and so to rouse that Lion, the Spirit of Prayer against you. For I testify unto you, that as the Saints will pray, so the Lord himself will fight against you, and take you into his own revenging hand. I speak it conditionally, in case you persecute, and I wish all the Bishops in Ireland heard me; for in the Name, and in the love of Christ I speak it to you, and I beseech you so to take it. I say, if once you fall to the old trade of Persecution, the Lord Jesus will never bear it at your hands, but he will bring upon you swift destruction. And your second 
1 Sam. 5. 3▪ 4.  Fall will be worse then the first: for, Dagon the first time did onely fall before the Ark of God. But when the men of Ashdod had set him up in his place again the second time, then he broke himself all to pieces by his second fall, insomuch that there was nothing but the stump of Dagon left. Persecution is a very ripening sin, and therefore if once you super-adde the sin of Persecution to the sin of Superstition, you will be quickly ripe for final ruin, and for the vengeance of eternal fire. And in the day when God shall visit you, the guilt of all the righteous blood that hath been  shed upon the face of the earth, from the blood of Abel, to the blood of 
Mr. Udall was a godly Non-Co 〈…〉 able Minister, who was cast into Prison by the Bishops, and at last died the●e, by means of their cruelty towards him.  Udall, and unto this day, it will come down the hill upon your heads, even upon the Persecutors of this generation. The Lord Jesus, when the day of Vengeance is in his heart, and when the year of his Redeemed is come, which is not far off, he will then require all that blood, and revenge it all upon your heads, if you justify the ways of former Persecutors, by walking in the same steps of Blood and Violence.   
FINIS.