• I y ■ - t. D <■ C^V Ci (lu . /hi . Uc^u^i^ J :' ^yty^uHO- ^ iAn^ ‘-^ * Cl^' ^ 'nU'Uy^ ^ t U*1 65v, ^ /J^P_ \ V \ V * , » 5. f { T O The V:w The E A R L of L O V D E N> Chancellor of Scbtland : IV AND 1 Chancellor of the Univerfity of St. Andrews ^ Grace, Mercy and Peace. Right Honorable,- jS Jefus Chrift the wonderful, theifa. ' Coun(ellor,the mighty God driveth on his great State-dejlgn in the wMe ^ Earthy andnol^ in theje IQngdoms, to to lave an afflicted people^ to dye %is Garments in the blood o//??5 Emmies j and to A 1 6r ^ f ■ • jr> ■ ■ -.i' The Epijlle Dk iicatory. , the Tabernacle of God amongft nnen,^wd ifa.3 j.iji. caufe the wilder nes bloflbme as a Rofe^ that the . glory of Lebanon^ and the excellency of Carrriel , and Sharon may in ^fpiritual manner hegt^ven to Zi¬ on 5 So he /till a^ieth in his o'i^n Sphere of Kighteou/nesy and all inferior wheels in their renjolutions monje toipard hismojl eminent end for the Courtiers aru^S^yal yft- ' ’ tendants of his TJ^rone are Righceournes M Judge¬ ment. Jnd he deftreth that the motions and lt>ayes of his people may he concentrick to his own heart y and m.vei v^' tnoo faces ^ and two hearts y ^.ronjidence can hegutl them \ tve are then fafey and do fail at the Ha^en of the Sea when we walk with God, and our ^ty dralpeth a flraight line to the heart of Je^: fiis Chrift. Thefe two hQngdoms harve before them an end, the- Covenant to he a people to God • this l^e did Swear with our Hands lifted up to the moft High; the flones of the field fiafl 'tr)itnes againfi us^and the Sword of the Lord avenge the quarrel of his Covenant, if Tife dally with the Lord, as if the Vork> ef Gody that the Lord may be one, and his Name, < \ j '1 ■ The Epjlle Dedicatory. one in both Kingdoms had, been on m^when we inhere low only^ and onr Oath had a date only till the Tear 1^45. and then our Vow niuft expire, as did the Law of [had- dows, when the IBody Jcdis Chrift came. jSs juccejfe is a poor and waxy Kalender for ^eligiouj fo the low condition of our Kingdom, 1 hope ^Jh all not mo^e us to . forjake the Lord's caufe, or to blame Go d^ becaufe good I caufes have Ibmedmes fad events j /or bejide that ■ Heathens Jaid^ that God cannot erre^ becauje Ma¬ rius ex culpa gloriam reportavit , Marius 'tras ynade glorioles by ill- doings and one hath a Croffe, another a Kings Crown fora reward of wic- kednefle;, we know that GoJ^jhowever it be, is good tX?hic to I fra el. If that which was intended for Vnmiy Jhall iavtSty. by mens 'ti^ickednejfe , turn to a ftd Di^ifton bet'treen ! the Kingdoms p I fJ7all heUea)Cy that the truly Godly of either Vjngdoms ^ can fear ce be capable of fuch ‘ bloody intentions ) as Jhall lea^ve a Legacy of perpetuated I -■ blood to the Tojlerity j and fure, though for the prefent I , guiltinejfejjirength pre condition is a wicked Counfellor-^ and e^vil lealoufie,as Hell,thinketh alwayes enjiU Ml "^hofe Y bowels The Efiflle Dedicatory. holk^els drc nwn^ed for the VeloUtion.^ Graves^ mnltlplG cd WidoM^s and Orphans df both l\jngdoms will mt dat'd ( Judgement from the Almighty beinga ce^rour to them) to adde affliBion to the people of God already affliBed. Slejfed j}?all they he of the Lord, 'ii?ho medi¬ ate for presenting of TSlational ruptures^ and for tl?e cbntinuance of the (Br9therly Cosenant, Chriftje- is a uniting Saskury oneGod^ one Faith, one Lord JefuSj owe 3^/giio?2/7;o«Uie, and 1 befeech the God of PeaeC) they may be Qhains of Gold to tie theje fmo Nations n'fid Churches together in uno tertio, that tj^cy may be concentered and united in one Lord Jefus. 0 that that preciopts Dew Herman^ that jhowers of Lose and Teace may lie all the night upon the 'Branches of the t wo Olive T rees, that the warm- j neffejheat^and influence of one Sun of ^ighteoujnejfe with healing in his ’lUngs, may make the Lilly amongft theThorns, the Role of Sharon, that is planted by the Lord.^ the Spoufe o/Jefus Chrift in both King¬ doms to fpred its Root^ and ci^i its Smell, as green and flonnfhing to all the i>iatms rbund about, The Kingdom of God is Beaee, T he Lord is about a great work tn Britain, why jJmld Bislfions that proceed from the lufts of me'H^ and the cnerhies of the Lord re-, y tard The Epiftle ‘Dedicatorj. tard the wheels of the Chariot of Chrift? Let us mt heater the Lilly with blood agahu The Sons of B^bel ha^ve Jhed our blood in great abundance^ for the Tt^hi^h doth the Church of God in the three l\ingdoms ft and ^ and Tray and Tropheey in fackcloth. The violence ler. 51.5^. done to me and to my flefli be upon (Babylon^ i fliall the Inhabitants of J^ion lay t And my I blood upon the Woman arrayed in Purple and Scarlet, the Mother of Harlots and Abomina- Hcvi/.i. tions of the Earth, fliall lay. Happy 'ti^e,'^' if could fee the fecond Temple buildedj and the Lord repairing the old Tt^afte places ^ and the Gentiles ^ beholding the Righteoufnefle of the Elder SiHer the Church of the Jews, and both as a Crown of Glory in the hand of the Lord, and as a Royal Diadem in the hand of our I God. 1 Jhall not need j 1 hope ^either of an Jpology for In¬ tituling this Tieccj/uch as it is^ {others can^ and I hope will adde riper Animadverfions fa Eraftus) to Your Ho:= 7iours TSlame , or of a word of incitment , that Your Lordjhip co-operate with Your ferious Endean)ourSy for ^aright under Han ding between both Kingdoms ^ and for the carrying on the work of the right arm of f/;f Lord, ^he Epijlh T)edicMory» _ - j I ^ - the Lords creating of glsry ofi every Aflembly on Mount Z^ton, (_forTt>earewitnejfes of Tour Honours Trarvels fir both) that glory may dwell m our Land. \ Your Honours at all refpedlive obfer- vance in the Lord, S. %, To the Tngemom and Squitable ‘leader. T lieth obvious to any ordinary under- dcrftanding f worthy Header) that asal- wayes we fee a little portion of God *, lb now 5 the Lord our God in his a(51ing on Xingdoms and Chnrehes^ maketh Darkneffe his Pavilion^ to findc out the d'l m and the Demonftrativc Caufes and true Principles of fuch bloody conclufions and horrible vaftations, as the Sove- raign Majefty of Heaven and Earth hath made in Bohemiah^zndi the Palatwatey^s if they were greater finners then we are 5 and why the windows of Divine Juftice have been opened to fend down fuch a deluge of blood on Ireland 5 and why in Scotland the Peftilence hath dejlroyed in the City , and the Smrd of the Lord^ not a few in the fields, (their Lovers and Friends ftanding aloof from their calamities) is from the Lord who is won¬ derful in Counfel 5 but to finde reafons to quiet the under- ftanding, is not an eafie ferutiny : matters are rolled on invifible wheels. It is enough to us njy no d^en, no Angels cm hunt out the tracings of Divine Pro¬ vidence *, Nor can we fet a day of LaWjnoreircd a Court to implead this who is not holden in Law, to an- fwer for any of his matters : It were our wifdom to ac- v knowledge that the actions of our Lord, ad extra, are fo xwifted and interwoven thred over thred, that we can fee ' b^)i little of the walls and out-.works of his unfearchablc B coun- lob 37-i5* lob 53. 15* / . X- T^he EpiHle to the Reader. counfels *, fure, Divine Providence bath no w many irons I in one fire, and with one tduthof hiS firiger he ftirreth i all the wheels in Heaven and Earth. r ' \ I [peak this, if happily this little piece may caft it felf | in the eye of the Noble and Celebrious fudges and SenA>- } tors who now fit at the Helm 5 for I hope they condder, it is but a (liort and forry Line , or rather a poor Circle, fob 1. 21, Ge». ip. between the Womb and the Grave, between Duft and Duft • and that they then ad I moft liketherafelvesCF/^/. 82. I have faid ye are Gods') | when they remember they are finful men, and when they I reckon it for gain, that the King of i^ges gives them a ! Diurnal of 24 hours to build the Houle of the Lord j to ? caufe the heart of a Widow Church (though her Husband 1 live for evermore) to ftng for joy^ and are eyes to the blinde, and legs to the lame ; and withall do minde, that when the Spirit is within half a Cubit, or the fixth part of aSpah to Elornity ., and Death cannot adjourn for fix hours'^ tp repent, or do any more fervicc to Chrifi: in tlie boayj, , the welcom and teftimony of God, fhall be incompk'- ' rably above the tiofanna*s of men. Undeniable it is, that we deftroy again what we have biiilded, if we bchead'the PopCj and diveft him of his Vicarious Suprem^acy^ aiid * foader the Man of Sins head^ in the Ecclefiaftical Govern¬ ment, to the fhouldcrs of zny Man^ ot Society of irten On j Earth, It is not an enriching fpoyl to pluck a Rble or ; Flower from theGrown of the Prince of the Kings 6f j the Earth. Diamonds and Rubies picked out of the Royal I Dhdcm oi feffis Chrifl ^ addeth but a poor and forry Luftre to Earthly Supremacy 5 it is Baldneffe in ftead' ojf Beauty. ' ' ' - - ’ ■ ■ An Arbitrary poi^er in any, whether in Prince 6r Pfe- f lats,isintolerabk.' Now^ocaft out' Domination in The E pi Hie to the Reader^ and to take it in in another, is not to pm away the Evil of ow doiftgSj but to Barter and Exchange one fin with ano¬ ther, and mockingly to expiate the^Obligation of one Arrear to God, by contrai^ing new Debt. Again, how glorious is it, that Shields of the Earth lay all their Royal¬ ty and Power level with the duft before him that fitteth on theThrorje,md\ovn2kc their HighncfTe but a Scaffold to heighten the Throne of the Son of God:' Yea,if Do¬ mination by the Sword be t\iQ OH agjf rates Birth- right, as the Word of Truth teachech u"s, Luke 22. 25, 2 <5^ PfaL 82. if. Rom. 13. 4. and the Sword can never draw blood of the Confcicnce^ It is evident that the Lordfe- ftis alloweth not Carnal weapons to be ufed within the walls of his Spiritual Kingdom- and if Power be an enchanting Witch, and like ftrong Drink, which is dulo- a cofening Wreftler, we arc to be the more cautelous and circumfped, that it incroach not upon f^e~ fusChrift, for fear tliat we provoke the e^es of his glory and caufe ^erufalem to be plowed.^ and Zion become heaps^ and many^houfes great and fair, defolate. ’ Let the Appeal be to the Spirit that (feaketh to the churches iVi oxA : The Golden Reed can meafure every Cubit of the Temple- as well the outer Porch, as the Boh of Boliefi.^ and all the dimenfions , the length andbredthof the City which is named HDiy mn’ The Lord is there. If the Scripture be no Rule of Church Govern¬ ment, but the CMagiflrates Sword be upon the [boulders of Chrifl., as the prime Magiflrate • we come too near to the Jewifh, Earthly, and Temporary Mefiah. And if Ex- communication and Cenfures, and that Minifterial Go¬ verning which was undeniably in the Apoftolick Church, be Pinions, we are in the dark. I confeffc, we know not whether the VciTcls of the Houfe (hould be of Gold and i B 2 Silver, 'The EfiBle to the Reader, Silver, or if they fliould be but Earthen Pitchers. It is faid, That all this is but a Plea for a Dominion of an higher Plature^ even over the Confciences of men by Cenfurey, But why a Dominion ^ Becaufc a power of Cenfur^s^ Surely, if they were not Spiritual Genfurcs, and fuch as hath influence on the Cbnfcience, we fhould yield a Do¬ mination were , the bufinefTe. But this power of Cen- furing Spiritually, is as ftrong as Authoritative in Dif- penfing Rebukes, Threats, Gofpel* charges and Com¬ mands in the Word Preached, as in Cenfures*, The power isMinifterialonlyinthe Word, not Lordly* and why fliould it be deemed a Dominion , and an Arbitrary power in the one, and not in the other ^ Ifthe willof tht Magiftratevaz-y carve out any Go¬ vernment that feems good to him, and the Word of God in this plea be laid afide, as'perfe(5f in Doctrine, hut imperfe(5l and ufelefTe in Government , we fall from, the Gaufe. Bwt if the Word of God ftand as a ,Rule in matters of Church-Government* then the Queftion is only, on whofe flioulders the Ark fhould be carried *, and by whofe Miniftery doth fefus the Lordmd. King o^ the Houfe punifh (if I may ufe this word) Scandalous men 1 And whether doth the Head of the Church Chri^, in laying judgement tothe Line^ and - Righteoufnefe to the Plummet, ufe the Magiftrates Sword for a Spiritual and Supernatural end of the Service and Miniftery of his Churchy or doth he fend Paftors and Teachers as his Ambaffadors for this end ^ Mtif you mere not Diffuting your felf and not Chrift (fay fomej to make Preachers the K^lpha and Omega of mens Confciences, and the Circle which heginneth and endeth at it felf, you would be fat is fed, if Scandals be puntjhed by the Magi/Irate : Js mtihe Magifirate a Chrijlianaa you are? Paul was glad The BfMe t& the Reader. that the Gofpel was Preached^he made no account by whom. But 1 IBould be grieved that fuch a hard conclufion fhould be drawn out of fuch innocent Principles ; This were to extrad Blood out of Milk, a Domination out of a meer Minijlery •, and I confcife, Self is a great Sophift in De¬ bates, and that any man is inclinable to mifcount him- felf , and to think he may (land for an hundred, when the produ(5i is fcarce one, if not a cypher. I conceive nothing is here taught, that may reach a blow to the Honour and Majefty of the Godly Magi Jlr ate. The Magi/Irate is a Chriflian as well as the Preacher • and in fome fenfe, fo all the People were holy^ as were Mofes^ i^aron and the Levites, UT^tah who burned Incenfe was a Member of the Church of the^ews^ and Circumcifed no lefTe then the Sons of Kyiaron\ Yet I hopethcfe ftretched themfclves beyond their line, when they ufurped what was due to the Priejls and Levites. Its another thing to punifh evil doing with the Sword, the Magiftrate is to do this. But there is a Spiritual removing of Scandals, by the faving of the Spi¬ rit in the day of the Lord., i C«r. 5. 5. Matth. 18. 15. 2 G or. 10. 8. and a gaining of the Soul of an Offender. This Spiritual removing of Scandals, doth only bring; Ghriftandthe Gofpelin requeft, in the hearts of both fuch as are within and without the Church • as Scandals raifeth up an evil report of Chrift and the Truth. Now' the Sword can never this way remove Scandals •, and be- I caufe Chrift hath appointed Spiritual meansj and Spi¬ ritual Genfures, to reftore the Lord fefus to his Honour, 2 Cor. 2. It is prefumption (with all ftibmiflion I fpeak it ) for men to horfe out, and decourt fuch Genfures Spi¬ ritual as the Apoftles in the Spirit and Wifdom of Chrift ufed as moft futable to that end, and which the Lord commandech in the fccond Command, and to Tubftitute in The Epifite u the Reader, in their room, nothing but a Sword void of all adivity on the Conlcience. I do alfoherepkad forthcperfeiflion of the Word of God againfl Humane Ceremonies, which arc dclervedly by the Honorable Houfes of Parhament, and Reverend ARembly laid afide^ Religion needeth not any fuch Orna¬ ments, except men would make the Worfliip of God, when naked, under {hame,and fo under fin ( for Juftice Married fiiame and fin once.) But as Rofes, Lillies, the Sun, and other glorious Creatures, are moft beautiful without Garments, and not capable of fhame-, fb is the Worfhip of God. I confefie, Ceremonies were the Seas and Rivers that Prelats delighted to fwim in 5 and if their Element be dried up, they have the Icfie pleafure to live : But il they would repent of their bloody Per- fecution, that their Souls might be faved, no matter. Ce- remonieSjas they have nothing of Chrift in them,fo have they been injurious to Magiftrates. It is but a Ceremony thattheEmperourkiffe the foie of the Popes foot, be- caufe there is indented on it a curious Crucifix. And when Prelacy was yong , and its beard not grown, a Deacon was fent to Theodofm the Emperor by the Prelats to chide him, becaufe he prefumed to fit in the Chancel , a pkee too holy for Lay- men. What I have here faid againft Erajlus^ a friend too dear to worthy Rullingcr and Rodclp. Gualther^ ( often we love both the Friend and his Error) 1 humbly fubmit to the Judgement of the Godly and Learned ; But I con¬ ceive, lam unwilling that Error fhould lodge with me willingly • and I profefie I am afraid, that wrath is gone out from the Lord againft the Rulers, if they (hall after a Reformation obtained with the Lives, Blood, Tears and Prayers of fo many of the Saints, whereofa great num¬ ber The Bpiftle to the Reader, ■■■ I ■■ ■ 11 ,!■ I ■ I ■■■null II I ■ i ■■ ^ her are afleep in the Lord, rear up a building to the Lord fo maimed and lame, as Jefm Chrifl fliall fay, offer it mrv tojourGovernonritvillhebe pkafed with pu, or accept your perfons f But it is a Coutr over fie (Hay Comt)whethtrthe Govcri^ment of the church of the New -Tejl ament belong to the Magi (Irate or to the Church r* to which I fay • i . It was a Contro- verfie created by men willing to pleafe Princes, with morepower in the Courts of Chrift, then ever the Law¬ giver and Apoflles gave them, and that againft the minde of glorious Lights, the firft Reformers, and the whole Troops of Protefant Divines^ who Studied the Contro- verhe againft the ufurped Moi^rchy of the Man of fin, more exadly then one Phyfitian, tvho in a curfory way, diverted off his road of Medicine of which he wrote Learnedly, and broke in on the By upon the deepeft Po- lemicks of Divinity , and reached a Riders blow una¬ wares to his friends. 2. In things doubtful, Confcience hath refuge to the fureft fide : Now its granted by all^and not controverted by any. That in the ApofeUck Churchy the Government of the Church of the New T efiament was in the hands of K^poBles^ PaHors, Teachers and there¬ fore Confcience would fway to that in which there can be no Error, except on fuppofal of abufe 5 and Chrifti* an Rulers would not do well to venture upon Eternity, Wrath, the Judgement to come, confiding on the poor Plea of an traflian Diftineftion , to incroach upon the Prerogative Royal of ^eftes Chrift, This very God of Peace build Z ion her an Habitation of Peace, Tours in Refits ChriUs S. R. p.24,tf A Tabic of the Contents of the Book, ImroiuBioriy SECT. i. Hi’ift hath not inftitiucd a mutable Chui'Ch-Govcrnment, Fage 1,2 Some things motaljfome things natu¬ ral in Gods worllaip. Ibid, rhyheal Circunaftanccs are all eafily known and numbred, p.z Circumftances, and fuch and rdbli Circum- Ibnccs, p 3 Time and place of Ceremonies need not be proved by Scripturc,as being fnppofcd, p.4, j I- Argument to prove, that the platform of Ch.governm.is not mutable at mens Wil.p.y Tiie Script, way of teaching that indiftcrtnt things arc ahcrablcjis it felf unelcerablcjp.8 2. Argument, p.9 The Scripture ilinU not teach when wc fin, in Church- poUcy,w hen not, if the platform be alterable at mens will. Ibid. There is no reafon v/hy foine things pofitive arc alterable in Ch.-policy,fom2 not, p. 10 3. Argument,^ ibid. The place 1 Tm,6.\i. touching the unviolable comand given to Timothy difcufl‘ed,p. 10, 11,12 Fatds cloak of lellc confcquencc thenPofuions of policy, p.ii Widows, p.ia SECT. t. 4. Argument, p. 1 5 Chrift is the head of the Church, even in the external policy thereof, ^ p. 13,14 A promife of pardon of fin made to the right life of the 'I^eys , proveth Difciplinc to be a part of the Gofpcl, p. 15,16 The will of Child as King, is the rule of the Government of his houfe, p.17,18 Things of policy, bccaufe Icfie weighty then the greater things of the Law, are not there¬ fore ailterable at the will of men, p. 157,20 Order requircth not a Monarchical pi elate, p.2I,22 How the care & wifdom of Chrift hath left an immutable platform of Difciplinc, p.22,23 Chrift the oncly immediate King, Head, and Law-giver of his Church, without any de¬ puty heads ct Vicars, SECT. 3. 5- Argument, p. 26,17 SMofes and David might not alter or devife any thing in Worfliip or Government, nor may the Church now, p.i7,28 Two notes of Divinity ought to be in the Mjw Teftamcnt-Ccremnnials, as were in the Old, Hov/ CMofes Jiis doing all according to the pa- tern, proveth an immutable platform. The Objections of Mr.Hoo/(;cr and Mr.Try?/ an- fwered at length, p-3°j^ f>3 ^i3 3 j? Gods care to us Jeadeth us to think he hath gi¬ ven us a better guide the natural Reafon in all morals of Church- Difeipline, p.33>54 The occafion.al writing of things in Scripture, no reafon why they are alterable, p-J 5,5^ Papifts pretend, as Formaiifts do, thattbinp are not written in the Word, becaufc of the v.irious occurrences of providence, p. 3 6, 3 f That there was no uniform platform of Go¬ vernment written in the time of Mofes and the Apoftles, is no Argument that there is none now, p- 3 9340 i Fundamentals, becaufe fuccefiively delivered, are not alterable, p 41,41 The Church of Icrit/i/cwi, as perfect in Do- ftrine and Difciplinc,is our p.atcrn,p.42,45 The indifFcrency of fome things in the Apo- ftolick Church, cannot infer that the Go¬ vernment is alterable, p. 4 5,46 The Argument of Mofes his doing all in the Tabernacle, to the leaft pin, according to fpecial direction, further con(idered,p.47- 50 The Ark of Moah proveth the fame, ih. Forrniftifts acknowledge Additions to the Scripture, contrary to Z>cwr. 4.2. Sc 12.32. the fairre way that Papifts do, p.5 1,-5 6, &c. Mofes and Canonick Writers are not Law¬ givers under God, but Organs of God, in writing, and meer reporters of the Law' of God, p.62,63 r.ipifts fay that the Church is limited in tlie making of monies, both in the Ta^/e of the CoyJtents of the Book, 1 anJ the number j and fo do Foimalifts, : , p 6 1,6 1,6^ Four waycs Pofitives are alterablcjbiit by God . oncly, p.64 ! All things, never fo (malL are alikeunalte- . rable, if they be ftamp . d with Gods aiuho- rity,lpcaking in the Scripture, p.64,65 By what authority Canonical Additions of the Fropliet* and Apoftles were added to the Books of Afo/cr, Canonick Writers how immediately led by God, p 66 The Charadfers of Formalifts Ceremonies Se Papifts Traditions one and the Tame, p.67 What is it to be contained in Scripture, and how far it maketh any thing lawful, accord¬ ing to Hooker, p.68 The Fathers teach, that all things are to be re- jcdled that are not m Scripture, p.69,70 It deifo^Kth nothing £ om liie honour of ^oi, in Scripture, tliat hec be confulted in the meaneft things, p.70 How things arc in Scripture, p.7 1 ' Some a-dions are ru^rrnaturally moral,, fome natur.ally or civilly moraL fome inixr. p.7 i Some habitual rcfci ence to Scripture is requi¬ red in all pur moral adlions. P- 7 d Works -of Supererogation holden by Hool^er, P-77 W'hether our obedience be refolved, in all Church policy, in This faith the Lord in hk Word, or inThk faith ihcChurcb. ' ‘p.yp Two thing in the external worfliip, i. Sub- ffantials. 2- Accidentals or Ciicimiftan- tials, p. 80 5 E CT. . The JutHion who Ihoiild be judge of things nc.cefiary or indifferent, in Church-policy, not to piirpofe,in this queftion.p 8i,8 3,&c. 6 E C T. 6. Wiiat arc Honour, Praife, G]ory,.B.ererence, Veneration, Devotion, Religion, Service, Worfliip, Lore, Adoraticn. p.82,.,8^,84,85 Two adfs of Religion imperaiedand elicitc. p.85 Honouring of holy men is not worHiip, p 84 The Religions objeiff wirh the adiror ceve- fencing, niakcth adoration to be Religious 5 but a civil cbjed, except the intention con¬ curs, maketh not religious adoration of a civil ebjed. p. 86 What Worlliip is. p. 86,87 Worlhip is an immediate honouring of God, but fome worfliip honoureth him more im¬ mediately, fome Icfl'e. ' p. 87, 88 A twofcJdiruentiGn in woifliip. p.88,89 Vneoverihg "the head is veneration, not ado ■ ration, P- ^5? Confecration of Churclics taken two v/ayes condemned. p 90 IMaftcr Hoobers moral grounds of thehobnef^e of Temples, under tile N.iT. anfwcred.p.pz The place 1 Cor. 11. Have )C not houfes to eat and drink in, eir’e. maketh nothing for hal¬ lowing of Churches. p.pj Nor ihe place P/J.74 8. P*P4 The Synagogue not Gods houfe, as the Tem¬ ple was. ib. >^cnion 1 . The negative argument from Scripture valid. fps Not to command is to forbid. p.p6 How far Davids ptupofe to build the Temple was lawful. p py Of additions to the Word. p.pS Even perfedting additions of men are unlaw - • ful. P-99 Every moral adlion is to be warranted by the Word. p.ioa What is naan’sjin worfnfpjis no^ lawful p.103 Not all adions in man, as adfions of mccr nature, ®f arts or trades of fcicnces,but on¬ ly moral actions are regulated by Scripture. p 104 Helps of faith, and the formal objedi of fwth arc different. P 10? What certitude of faith is required in all our adfions of our daily converiation. p. 107 The Scripture a Warrant for the rhorality of our afts, of the fecond Table. p. 107 Many adfions of the fecoiid Table are purely moral, all adfions of the firft Table aie purely moral- p, 107,108 Whi« cveit is beG^c ^he Word of God, in ^ - — • ^ Table of the Contents of the Book, morals, is contrary to it. P- ^*9 The vanity of the perfedionof Saipcuics in Eiicntials, not in Accident. Is. p. x lo Whatfoever is not of futh,hovv trae,p. i lO, m Doubting contlemntth. P- I ‘ J Papifts fay.,the S-i ipture in general is perfed, but not in particulars, and fo Fornaililts. P *>4 What is onely negative in Gods wotfliip, can¬ not be comrv-unded. ihiL Opinion of fandity and divine neceflity, not cfi'enti.il to falfc-worihip. ihii. The diftindion of verllup, effential, and ac¬ cidental, of Gods general and particular will, IS to be rcjcdcd. p.118,.119 The diftindion of divine and apoftolike tra ditions lejeded. p.iZ5, 116 Ciicumftances notpofitive, religious obfer- vances, as ceremonies are. p lij Ceremonies iifurpe eflential properties of di¬ vine Ordinances. p. 1^8, 129, 130 We owe fubjedion of confcience collateral onely to Gods Ordinances. P* * 3 J The fpitit worketh not with Ceremonies. p. ig6 The place !Mmh> ly* concerning the traditi¬ ons of the Elclers>difcuflcd. P137A38 Ceremonies Magical. p. 14^ If the third command fliall enjoyn decency m general, then muft it enjoyn this fpccl3l ' decency, Crofle and Siu-plice- p.141, 141 lewilh and Popifli Ceremonies, are fruitleile profeflions of unlawful worfliip.p. 141,143 Whether the Ceremonies be Idolatry., p 44 Of religious kneeling. ibid. Four things in ador ition. ibid. Intention of worfhip, not eflential to w6r- fliip. P 145 Religious bowing, cf its nature, and not by- mans arbitrary and free intention, hgnifieth ' divine adoration. p 1473 148 Objidfions oiSvcure':^ contending, that inten¬ tion of adoration IS eflential to adoration, removed. p.i48, 149 j Of the Idolatrous worflnpof theKws and 1 Papifts. p-*50 The relative cxprclTio of God in the creature, ■ ! is no ground of adoring the creature, p. i y i ‘ The lews bclceved not the Golden calf to be I really God. p.iti,iy2- The adoring of Images not forbidden by the Ceremonial law,biic by the Moral !av/.p iy4 The evafions of BcUamvic and an- fwered. p-iyy Papi^ls did of old adore before, or at the pre- fence of the Image, as a mcmorative hgne and yet were Idolaters. p. iy8 T. wo fort of fignes. ibid. Divers evafions of Papifts touching the ado¬ ring of Images. p.i6i,i6j, SvenTe^ is not content at the hungry cxprefli- ons of Vurundu/s, Mirandulaj Hulcot, in the worfliipping of Images. P-i^5, The place (mrfiip at his footjiool) diCcuQ-'cd, 99> ibid. Prayer may as lawfully be given to the crea-, j tute, as Adoration. p. 169,170 I Divers Fables touching Images. ^>179,180 1 The original of Images, p.i8i Images not in the ancient Church, neither worlhippci therein, p. 18 2,. 8 3,1 84, VifqUei Will have all things to beadored- p.l93 ^oan. Ac Lugo proveth the fame by four Rea- ibns. p. 191 ‘Whether fitting ot kneeling, be the moft con¬ venient and lawful geftlire, in the aift of re- ceiving the Sacrament of Chrifts Body and , . p.92. Sitting the onely convenient and lav/ful stfture p. 193 What is occafional in the firft Supper. ' ibid. C hrjft fate at the firft Supper. p- 194, 19^ Sittinga fign ofonrcoheirlliip. p.i97,i9S,i99 A (ignc ot our coheirfliip may well confift with our inferiority fa worlliipping Chrift, p.198 Ceremonies fail againft the Authority of Rulers. p.20i Whether humane Laws binde theconfciencc, or not. p. 201, 10 z^fcq. How civil pofuivc Laws binde not the con. fcience p. 202, 203 A twofold goodnefle. p. 207. A Table of the Contents of the Reek. TIk'WiII of crcacedi Authority cannot create gooilnclTe in thing?. , p 104, 20^ Humme Laws obli ge oncly in fo far> as they agree with the Law of God. p.io5 A cvvofold confidcration of Humane Laws. p. 208 Hew Rulers are fuberJinate to God in corn- man .ling. p. 109 Humane authority is riot the neartft, nor tiie inllrumcntal caufc of^ Laws. p. 208, 209 A double obedience duetoRulcrsj obje^ive, and (libje^ive. p. 210 Objedive obedience no more due to Rulers, then to equals. P2103211 ■paUc Rules of obedience to Rulers, propofed by D. J A Judicature proper to the I^rieft as Prieft, ib. The Magiftrate under Ch.-difcipline, p.445 How the Magiftrates confent is rcquihte in Excommunication, ib. The Magiftrates Sword no kindly mean of gaining fouls, p-445 The Scandalous are forbidden to partake of holy things, P'448 The morally unclean debarred out of the Temple, 4?i>4?3 No price of a Whore to be offered to God,and whit is meant, p.4f4,4ff Our chief Ar^^ument for Excommunication notanfwered, P'4S6 The place, Mat.<^. When thou hringetl thy gift, 8c c dif- tiffed, P*4?7 How men do judge of inward adions, p.460 A frequent connadi dion in Eraftus, p.46 1 What it is to be caft out of the Synagogue, p. 464 Chrift and the Apoftles not caft out of the Sy- nagogue that wc read,as Eraftus drea'nis,4<57 Minifters fubjed to the Magiftrate, 47 1 ,47 1 Morally unclean debarred from the holy things, ibid. Tell the Church p.476,%;. Though there was no Chriftian Church, yet j Chrift might fay, Tc// i/.’C Church, p.480 | There was nn naore a right conftiiuied Sanc- c’fim in Chrifts time then a Chriftian Church, ibid. External Government of the Church not in i the hands of the Magiftrate, 48 1,48 a Rebuking of Princes argue no leffc Jir iftiidi- on rhcn-all that the Presbytery doth, p 484 Who Eraftus cxcludeth from the Sacrament,i& Magiftrates, A Table of the Contents of the Book, Wagiftrates, if Scandalous, are to be debarred from tl-ie Sacrament, p- 48 7 Every profeflion raaketh not men capable of the holy things ot God, P-49a' jfill hns pimiflied with death in the Old Te- ftnment,arc not therefore fo punifiied under the New Teftament, P'493 How great fins debar men from the Sacra mem, p 497 The Scandalous among the lews, debarred from the holy things, p 49^ The Magiftrate cannot admit to,or debar from the Sacraments, ' 499 TJie Sword no intrinfecal and kindly mean of 1 gaining fouls, p. joo Of tile power of tlic Chriftian Ihlagiftratc in Ecclefiallical Difcipline, p.^oj,&c. Idolaters and Apoftates are to be excommu¬ nicated, as Erajius faith, ibid. j The Church as the ChurchjUot fubordinateto ’ the Magiftrate, ibid. C overnment peculiar to Church-officers, as to Prieftsand Levites, P ?o6 The Epiftlcs to Timothy & Titta muft chietiy be written to the Emperor and M3giftiate,if Paftors be but fervants of the Magiftrate, p. 507» 508 ' ■ Civil and Ecclefiaftical powers immediatly from God, p 510,511 The Magiftrate not fubordinate to Chriftss Mediator, ibid. 1 The patern-Church of the Apoftlcs, not ruled / by the Magiftrate, P'5'5 , Eriftm and Mr.Eryn grant there is fucli an or- -dinance as Excommunication, ibid. Sufpenfion, cx iiMura rci, may be where there IS no Excommunication, ibid. Chrifts admitting T'^das to the Supper no rule to us, p. 516,517 The Gofpcl preached to thofe to whom the Sacraments cannot be difptnfcd, ibid. The Sacrament a confirming ordinance,p, 5 1'S We partake of the fins of many, in dirpenfing : to the unworthy the Sacraments, and not in I i preaching the Word to them, P' 5it> ' VVe know no extraordinary converfion by nii- racks, witheut the ^ord, ' F*5i2 The Sacrament not a firft converting ordi¬ nance, yet a confirming one, ibid. The Lords Supper prefuppofeth Faith and Converfion m the vvoithy Receiver in a Church-profefiion, P.5233&C. The Magiftrate fubjcift to the Church, p. 518 The Church a perfit fociety without the 1^- giftratc, P- 5^93 550 God efficacious by Preachers, not by iMagi- ftrates. P' 5 5*- Differences between the Preachers, and the Magiftrate, P'5523 CiT'e- The Magiftrate cannot limit the Paftors in I the excrcifc of their calling, P-55? That Magiftrates are more hot againft the Churches puniftiing of fin, then againft fin- ful omiflions, arguech that they are impati¬ ent of Chrifts yoke, rather then that they defive to vindicate the liberty of the Subject, p.5363«*;^f* Of the Reciprocation of the Subordinations of Magiftrates and Chinch- Officers to each other, ibid. Not any power or office fubje^f to any,bi!tto God immediately fubjedion is properly of perfons, P* 5 5 ^ A Magiftrate and a Chriftian Magiftrate, diffi ferent. P'559 Two 'things in a Cbi iftian Magiftrate, jits,, siuhcrity, a^titudo, habiltty, [’-5 59, Cjjriftianiiy makeih no new powir of Mag;-. ftracy. P'54i A fourfold confideration of the excrcife o£ Miniftcrial pawer mail necefiai y , upon which, and the former diftindioii follow- eth ten very confiderable after tions, page The Magiftrate as the Tvlagiftrate, command- eth the exercife of the Mmifteiial power", but not the fpirittul and fincere manner of the cxercif*. P'544- j Magiftrates as godly men, not as Magiftrates. command hneoity and zeal in tlic manner of the excrcifc of Mmiftcrial power, ! F'54‘53?i7V. I A twofold goodnefle in a Chriftian Magi- ftrateicffcmialjaccidcntial, p* 5 4^ The J A Table of the ConteMs of the Booh. The Magifttate as fuchj comciansletli onely in erder to tcrnpoi ary rewards and puniflt- ments, nor holdcth he forth commands to die confcicncc. P- 5 49? (^’c. Magiftrates as Magiftrates^ forbid not hn as ftn, under the pain of etci nal wrath, p- 5 5 o Two forts of Subordinations, Civil, Eccle- fiafticlt, p 55S Subordination of Mdgijlrute and Church, to each others, p. 5^4, O’c. Church Offices as fuch, not fubordinate to t he M agijtriite, ibid. What power Erajtwis give to Magljirates in Church matters. p. J57 The minde of Amhiij.ns touching the power of the Mugijlmtc in Church matters, ibid, A threefold conlideration of xht Magi (tr ate in relation to the Church. P- f Reciprocation of fubordinations between Church and Magiftrate. p. 560 The Minijicrs as MiniUers, neither Magijirates nor Subje^s. P* 564, (^c. The Magijlrate as fuch, neither manageth his office under Chrift as mediator, nor under- Satan, but under God as Creator. ibid. The Prince as .1 gifted Chriftian may Preach, and fpred the Gofpel to a Land where the Gofpcl hath not been heard before, page 570, CJ'c, The King and the Prieft kept the Law, but in a far different way, p. 5 7 z,^c. The Paftors and the Judges do reciprocally judge and cenfure one another, p. 574, CT'e. God hath not given power to the Magijirate iXiAChurchi to Judge contrary wayes juftly and unjuftly in one and the fame caufe, P*f77 Whether Appeals may ly from Church-aflera- bles to the Civil Magijirate^ P* 57^ Of Pauls appeal to Cafar. ibid. Pivers opinions of the Stilagiji rates power in Caufes Ecclciiaftical. P>$79>67’c. It is one thing to complain, another thing to appeal, P- 5^0 What 3ft appeal is, ibid. Refuge to the Magiilrate is not an Appeal, p. 581 A twofold appeal, p- 5 8 1 The Magifirares power of punifhing or his, interefi of faith ptoveth him not to be a Judge in Synods. Pauls appeal proveth Nothing ag.nnft appeals, for appeals from the Church to the Chrifti¬ an Magiftratc. p. 5 8.7 Paul appealed from an inferiour Civil Judge, to a fuperior Civil Heathen Judge in a matter of his head and life, not in a contre- verfie of Religion, P-^SS What power a conqueror hath to fet up a Re¬ ligion in a conquered Nation. p 590 There were no appeals made to the godly Emperoursof old. P* 594 To lay bands on the confcienceof the Magi- ftratc, to ty him to blinde obedience, the Pa- pifts, not our Dodlrinc. p 595 Subjeftionof Magijirates to the Church, no l\apal tyranny, p. 600, (r'c. The Magijirate as a Magijlrate^ cannot forbid fin as fin, ibid. The Magiiirate pomoteth Chrifts mediatory Kingdom, ibid. The Magijirate as fuch, not the Vicar of the mediator Chrift, p.6ol The Adverfaries in the Dodlrineof the Ms~ gijirate I'opifh, not we at all, ibid. Paftors are made inferiour Magijirates in th«ir whole Minijiery y by the Adverfaries, p. Chiiftian Magiftracy no Ecclefiaftical Ad- mmiftration, P-604 The Magijirate as fuch, not the Vicar of the ; mediatory Kingdom, ibid. Heathen Magijirates as fuch, are not oblieged to promote Chrifts mediatory Kingdom, j p. 606 j from the Law of Nations, p 60S TJie Adverfaries muft teach univevfal Rc' i demption, p6io MagiUrates as fuch, not members of the Church, P 615 Chrift mediator not a temporary King, p 614 The Magijirat not the fervant of the Church, 1 p. 616 The adequate and complete caufe why the ■ Magijirate . 'i Table of the Contents of the Book, Magiftute is fubjeft to the Church, p 6 1 7 That the Magifirate is fubjeft to the Rebukes and cenfures of the Church, is proved from the Word, p,^i8,&c. The fupreme and principal power of Church- aftairs not in either Magifiute or Qmrch, p 6zo Though the MagiftfAte puniih Ecclefiaftical fcandals, yet his power to Judge and punifli is not Ecclefiaftical and fpiruual, as the Church cenfureth breaches of the fecond Table, and yet the Churches power, is not Civil for that, p.6zz People as people may give power to a Magi- yjrntc to adde his auxiliary power to defend the Church, to judge and puniHi offenders therein, A Governour of, or over the Church j a Ge- vernour in the Church, a Governour for the Church, different, p. 6 j8 The diftinftion of a Doftrinal or Declara¬ tive, and of a Punitive part of Churth- Government, of which, the former is ^ven to Pallors, the latter to the Magifiratei a heedleffe and fenfclefl'e notion, p. That the Magijirates punifliing with the fword fcaadalous perfons, fhould be a part of Church-government, a rcafonlei'e con¬ ceit, P*^J* There is neither coaAion nor punifhmcnt properly fo called in the Church, p 6 g r BuUitigernot the miv dcoiEraJitHf p-^g4 The Judgement of iVolfuag, Mufculua^ Are- and p. The Errour of gmlther to pleafe theufur- ping Magifirate, p. 6 j 8 Their minde diftcrent from ErAtlnSy The Chrijttan Magiilrates fword cannot fup- ply the place of Excommunication in tho Church, p.640 The eonfeffions of the Proteftant Church foe this way, p.64i, An objeA fcandalous two wayes, p- 9 Four things may'be fcandalous objeAs. ibid. What is malum aparais, appearance of evil y p.n Rules touching Scandal, p.i 2,1 3 , 1 4 WJjether or no wc may deny obedience to the the Laws of Superiors for fear of Scandal caufelcfly taken, p. 1 J j ^ Whether Information can remove Scandal from things not neceffaiy, but only through the nccefmy of mans coFnn»andment,p.20,2i Whether the precept of obedience to foperiois. or .Cli. Ver. Pape. iCh. Ver. Page. Ch.VeP. Ch. Vcf. Page. 16. ip 308,309, 310, 7.1,2,51, 426,427 381, 382,431, 259, 36’Oi 311,235,236; 52 431,436, 636, 378 295 10. 15 67,68 637, 638 1 Tim. j 10.5,5,10 518,519 14 II,i2, 146, 147,148 6.i,2,3,4 299, 210 i. 19.20 354,355, 1 S2. 5,5 51 15 1 9. 15,16, Treatife of 2. 2 543, 552, S| 18.15,15, 290,291, 291. 15.22,23, 8,45,251,252, 17,18,19 Scandal, 39, 40, i4* 4 6$, 66 I7,l8,rp, 293, 294, 24,25, 58 1, 586, 92, 1 4i.alfo45. 5- 17 432,434, 5 20 475, 477,478: 1 2-2 2 10 27,28 Of Scand. 3. 5. 19,20 222,2^3 479, 480, 222, 17.29,30 162, 155, 158, 11.29,30 ?46, 347 6. 3,4,5 i7^>379 223,224, 225; 159, 162, 108, 10.1,2,3, 276,277, 278 2 Tim. 226, 127,12?; . 170 4,5 2. 15 253,547 129,465,466; 20.28,29 431,533. 554, 11.27,28 278,279, 280, 5. 21 1,1 467,396, 397, 569 458,459 Jittfs. 61 1,612, 635 25.6,7,3, 587,588,589 14. 31 385, 386 1. 10 533 636,637,638 ,9,10 ■ - 16. 22 372, 373 3. 10 378,579 25. 3 19 26. 10 427,428 t Corinth t Hebrews. 28.18,151 595,59^^397 Ktmns. 2. 6 221 3- 1,2,5 26 Miirk. 12. 8433 7. 17 281, 282 5. 4 255, 39 7.5,7,8,p 137,158,139 13. 4406,407 10. 4,5 393,406, 603, Lukf, b. 4,5541,116,217, 6048. 2,3 48,49 •I. 1,2,3 361 554,547, 549^ 12.20,21 335>334 8. 5 26,27 I2.I3,I4'428, 5o2, 503, 630, 631 GaUth. 9. 8 129 592,39.- 14. 14,20 8, 1 1. 8 57,58 13* 7,13 628 17. 3223,224,297; b. 14,23 1 10,111, III, 4. 6 430 ib. 17. 533>5^o,; 1 29c 113, 14, In- 5. 12 536,337 571; 22. 21 197, 198 troduftion to 5. 11,12 353>375> 374^ I Pet. ib. 24428,602,503 r Scandal. 416 2. 609,610 lb. 25i5l7 16. 17 249, 260, 356, Efhefians ib. 2c 202 John. S5<^^537 4 11,12; 24, 44, 393, 5* 1,2,3 534 9. 22 464,465, 466, i Corinth. 13 431,508, 609, 5. 4 552 467 )• 238, 239, 240, 610,619,620 1 John. 15. 22606,607 !, 5,6, 7, 150, 255,256, 5. 21,22 24 4. I 587 18.31,35 .,25,426, 421? ?, 9, 10,' 268,269, 317, Philip. 2 John' 42a, 510, $iJ, 11,12 318,319, 320, i.i5,&c. 460,462 2 loh.io 358 603 337,55^, 2. 9 612, 613 PeveUt. 20. 23235,235,293 339, 340,341, Colemans. t 2.i4,(27’c. 9 A^s. 1 347,-344,345 I. 17,18 14 b. 14,20 250, 251 4. 1,20558 5. 1,2,3, 546,347* 356, ib. 18 586, 587,613 Uh. 22245,246 5. 31612 &c.366,567, 374, 2 Thejjat. 19. 10 167,168 5. 6 12 |375, 376,380, 3. 14, 15 250, 256,258, ERRATA, pAge 2*. Line J4* for paring, read purim, p. 37. read nullis in Marg. p 4<». 1- ij. for Nor r. But, p.jo l.i patrons, p-S i . j.i 5. r. Anfwcred, p. 96. r, a Deo in marg. p. 117, 1 5 for rcligioiifly r. religious, p. x n. for antecedent r. afliimptioH, p.ij?. I.20. delcnoc, p.Mtf.l 24 for 37. r. J2, paio J. i. dele then they arek to beleevc and obey me, p 21 j. 1 22. for are r. is, p 2x7. 1 10. foi or r. arc, p 2c:7. 1.2. for y 20. r.io 8. P274.I deleis, r.8,y, p. *85.1.8. addc be, p jps. 1. 5. r. ly, p.jai. l.i. for 5. r. 7, p sja.l.z.fi iS.r.iJ.x, p.5}}- 1*»4* for hath dominion r. hath ho dominion, p. !;?7. 1.23. r. reciprocation, p. 548. 18. dele -1. ji. dele 1 Tim.5 17. Matth, 10.10. p. 571. i. le.forWalcnsr. Walcus,p. 588 I.34. forof life aRddcathU mattcrof religion, p 53 j. 1. 2 1 . r. rebuke- .In TroiulB of Scandal , p*i 5' ^ j' f<>r fc^ndnlouHy r, ^8urclcfly,p, >2 • 1 3 < p- 78. 1.24. for to mc. r. not tt : — j The Introdu(5l:ion. SECTION I. Ccnain Intrpdudory Conclufions, tending to clear the perfection of the Scriptures in all things, as well Ce- rcmoniall, as Non-Ceremoniall. C I. Conclufion. Hrifi ^efm hath fo far forth J}t do'^n, and fia- blijhed a perfc6i Plat forme of Church-Govern¬ ment in all Morals, not only both for the in^ardy but alfo for the outward , and externall Govern¬ ment of his Houfe, that he hath left no Liberty or Latitude to Magiflratesy or Churches ^hatfoever to choofe and fettle fuch an orderly Forme of Church-Government or F)ifcipline, asismojl fuitable to their parii- cular (fiviil-Government, La^Sy Manners, and Cufiomes , fo this Forme be not repugnant to the Word of God, Ifliallfirft explainerhe Tearmes of the Conciufion.* 2. Con- firme it : 3. Vindicate it from the objedlions of Adverfaries. r. T^e (fhurcF Government of which I herefpeak, is a Church- Government in its Morals : To exclude thofc things that arc mecr- ly ThjftcalUnd Humane in this Government, as a Pulpit of this or that matter. Stone or Timber, or of this Timber, or of any other kinde ; a Communion-Table of this , or that forme; a Cup of wood, or of metall, as Silver, Tin, &c. It is a Morall thing, either Morally good or evil, that there be an Officer in the Church that Chrift hath not appointed, or that there be none biitfuchasChrift hath appointed •* yet isje not Morall that a Paftor be fuch or fuch a D Coun- Chrift hath not infti- tuted a mutable Church - Govern¬ ment. Some things Morall, fome things na- turall in Gods wot* fhip. i ^ ^ Se(5i. I, Country man, fo he be apt to teach, and holy; Crofling,fignifying the dedication of the Baptized Childeto tllefervlceof *nnft be Moral!, but what fort of River the water of Baptiime bcj is mceriy Phyficall,not Morall. Circum- So there be two fort of things in Gods Worfhip, things either ftanccs rneerly Morall, or^meerl^ Naturall. tithcr coniider things CircumftantialJ, as Time, Place, moral!, circumftances are either meerly Ph)fic..llj or 2. meerly orz.m’cci- Morally or 3. mixt , partly Morall, partly Phyficalh, Circum- Jy Phyfi- fiances meerly ^hjjicall are fuch adjunds of divine worfliip, as are call, or common and unleparable concomitants of both civ4l, natural!, and 3. mm. Religious orSacred adions performed by men, and as they are fuch, contribute no Morall goodnejfe, or badnefl'e to the adion or Agent in the performance thereof, fuch as I take to be the feven indivi¬ dual! proprieties of every man; FornoaifiguraJocpu^temptu-Jlrips-i patria, mmen ,' under Forme and figure : The firft two, I compre¬ hend, fuch a proportion of body, a man of a high ftatiirejor low ; a man beaucifull, or notbeaiitifull, to which I crave leave to reduce all externall Formes of habices, as cloathes, the head covered, or not covered, tliefituation of the body, as as they are in them- ftlves, meer Phyficall ads; kneeling, fitting, (landing; the eyes call down to the earth, or lifted up; the hands lifted up, or not lifted up, the knocking on the bread, or not knocking, motions of the foul, that are naturall Time, Place, Fami¬ ly, Country, Name, as fuch a perfon, ThowM, not lohn : thefon of fuch a man, not of fuch a man ; 1. All thefe are common con¬ comitants of Civill, Naturall, and Religious adions, for all adions performed by man of what kinde foever, as naturall, tocat,fleep; or civill, to deciaime an oration before the people ; or religious, to preacher pray, muflbe done by fomeperfom, lohnox Thomas, \\\^n of fome Familv, in fome time, in fomc place, for they are not adions eternall, and fo muflbe done in time ani place fo^the Agents mufi^ have fome habite, fome gcftiire in the doing of all thefe adions, and they are unfeparable Adjunds of all thefe adions becaufe neither adions naturall, civill, nor Religious, can be performed, but by fome perfons, in fome habite and geflurc, in fome time, in fome placc:and j laftiy, they are mccre circumfhntials, and contribute no Morall j goodnefle or badnefle to the adions, as they are but common andl unfeparfl Sed.I. Church- Gcvernment in Scripture, 3 unfeparable circumftances ; for becaufe he preacheth in time, or in place fimply, the preachingis neither Morally good, nor ill, better ©r woife,bccaufe Thor»ai praycth in Gown /jfur~ j. Argxm. nifhed nnto all good \\>ork:Sy and is '^y^rkten fir this end, that any Tima- to prove thy or Faithfr/ll Pafior^ wight he ought to hehave himfelfin the Houfe of god. That muft make the man of god perfeSi in this good work, of holy walking, as a perfed Governour, or a perfed Govern- Church- member j to be governetl in all Morall ads of Dilcipline ment, is and godly behavionr, according to the Ijpirituall policie of the not mn- Lords houfe, and fo muft hold forth a perfed Plat-form of Difci- pline, which doth not varie, ebbe and flow, and alter according to ‘ the Civill Government, Laws, Manners and Cuftoms of men ; But the Scriptures of God doth fa inftrud all Members of the vifible Church, both Governoursand governed, i Tim. 3. 15,17. i Tim. 3.14,15. S'-go,the Scripture muft hold forth a perfed form of Difeipline which doth not varie, ebbe, flow, and alter according to the Civill Governments, Laws, Manners and Cuftomes of men. The Propofition is made good : Becaiife, i. to walk according to the fpirituall Policie of .he Lords houfe, muft be a good work, and fo a Morall andLawfull work, and a due converhng in the fpiriru- all Society of the Church, according to the Rule of the Word. 2. If this Morall walking be according to a Rule that may crook, bow and varie according as Civill Cuftomes of men and Cities al¬ ter and varie at mens pleafure , It is a Morall walking, no more ac¬ cording to the Rule of Scripiure, then the contradictn: thereof is according to this Rule,but falleth and rifeth,hath its ups and downs at the meet nod and pleafure of men, who may change Cuftomes and Manners every year twice, if fo it pleafe them. Tor what iScrioture teacheth me aCivill Cuftome ofa City,.t^ »ot to carry Ar- tnour m the m^hty to take up the Names of all between fxteen years of \ageand fixty"? Ot what Scripture teacheth me, a Bifhap may be above the Pallors of the Church, or a .5 may not be? Surplice, Crofi- fing^ Bo'^ine and Cringing to wooden Altars,*may be or may not bt? Deacons may be, or may not be ? even as cuftomes and gaifes cf 8 Kyi n unalterable Platform of Se(5t.I. Ad. If. The Scrip- tMres way of tcach- ingthat in¬ different things are alterable, is It fclf unaltc- lable. the Civiil State, appear as Meteors in the Aire, and in the fourth part of anight, difappear and vanifti to nothing j to fay, ihatthe word tcacheth the Church to abftain from blood, is a part of the perfeftion of the Scripture, and yet the Scripture teaches that ab- ftinence from blood, not as an eternall, and unalterable Law, for we are not now tied to abftain from blood, therefore the Scripture may make the man of God perfect in fome works that arc alterable and changeable : This (I fay) isnoAnfwer, for faying that God fhould now make abftincnce from blood, and things ftrangled, in- differen’’, as he made them in that intervall of time, When the Ceremonies were mortalfbut not deadly and unlawful], as is clear m that PauL^ ASi. 16.1,2,^. circumcifed Timothy^ that Rite being then indifferent; and yet he writeth in another cafe, when the Gofpcl is now fully promulgated, that to be circumcifed maketh a man a debtor in confcience, to keep the whole Law of AiofeSjZnA^oto abJlAtne from eating of bloody and things ftrang¬ led, muft be a falling from the Grace of fhrif , and an Apoftacy fromche Gofpel, 6^<«/.5 i,2,3.4,5,6,7. The like I fay of obferving of dayes, which, 14. 5,6. were indifferent, and in another cafe, C?^/.4.9,io. Co/. 2.16,17. Deadly, unlawfull, and not neceffary, fo the matter, 15. which in the cafe of fcandilizing the weak, is abftinence from things indifferent, fay that they are indifferent, bindeth as a perpetuall Law to the end of the world, and bindeth us this fame very day, Roma^.20. In the Morality of ir , as abftinence from munhetingy One for '^hotft Chri^ died, Rom. 14. ’.5. i Cer.S* 12,13. 1 Cor.io.26,27,28. And upon the ground laid by Prelates, which is moft falfe and untrue, to wir, that many Poftiive things in Church-Government, fuch as arc Prelats deemed to be warranted by Apofto!ick,though^not by Divine right:Ceremonies, and Crof- fing, kneeling to bread. Altars, Surplice, Rochet, corner-Cap, yea, and Circumcifion, a Paffeover-Lambe, and all the Jewifti Ccremo- niesjthough with another fpirit and incention,then to fhrdow forth Chrifi to come in the flefti, imagined to be indifferenr,and alterable things, we hold that all thefe are to be abftained from, as eating of blood, and things ftrangled of old were, if you fay they are as in¬ different, as blood, and fome meats were in the rafe, Ma'). 14. r Cor.%. I 10. Its a moft falfe principle as we fhall hear, and therefore the Scripture, if it make the man of God perfeCl to &eithom mix^ tnre \ and yet paife by the Parallel place, i \iri^.%,’i\. Almtiun the fame ftile ol Language, in which place he fpeaketh of many fpe- ciall Pofitive precepts and Rules ot Policie, as of poor widows, t^nc Aimes to be given to them 5 the not rebuking of an Elder, ottice of Elders Governing, and of Elders labouring in the pvord and Do^ i/r/ne, the not receiving an accufation againft an Elder, but under two or three Witntlfes, the publike rebuking of thofe who offend publikely,the not admitting to thcMiniftry raw and green foaldiers nottryed, and many other particulars of Policie, of all which he faith gravely, v. 21. / charge thee b( fire God and the Lord lefpts Chrifi, and the SlePh Angels, that thou obferve thefe things &c, Ct r- 1 tainly,7^^*j thefe things was not one Commandment, but all the ! precepts of Faith, and of Church-Government fpoktn of in this E- piftle; and truly 1 fhall think that Paulvtho particular zzth th^at Timothy (hould not drink^^ater^ but a little Voine becaufe of his infir¬ mity, and of bringing Voith him the cloakjhat he left at Troas, andthe parchments, 2 Tim doth far more fpecifie all the pofitives of poll- oflefle cie,and writ,how all the Timothies and Taprs are 10 behave them- confe- felves in the Church '>f God i ifCeremonies and all thefe alterable iJoii- trifles had not been excludeif out ofthePlatforme ; for a Religious xives of po Maffe-Surplice, is of far more confequcnce then old cloak, jicie. and yet Paul fpake of the one in Canonick-Scripture, never of the other ; and Oyle, Spittle, Salt, Crop in Baptifme being pofitive fignificant Rites, and having continued in the Church fo many hun¬ dred years, fhould far rather have been fpecified in Scripture then ! Timothies drinking of '^ater yea, and if all the alterable pofitiye things of Policy, as Crop, Surplice, ht commanded as neceffary in * the generall, though not in this or that particular, as Hooker and o- ther Formalifls do teach, then fure the meaning muff be : I give to thee, O Timoihy , charge in the fight of ^od ^ho quickeneth all things, and before Chrifi Jefm, &c. That thou keep this Commandment of ^ Crofing, Surplice, bo^ingto attars, of corner- Cap, or of the equi- t valent of thefe, 'Without irrebukeable to the appearance ofjefm V E 2 Chrijl 5 12 An umlterable Platform of Sed. I. Chrifi ; for the precept of feeding the Flock, muft include all thefej and though Ceremonies in particular be alterable, and not comman¬ ded in Hjthothefie • yet that in generall there fhould be fuch pofi- tive Ceremonies is necelTary, and the Apofile (fay they j comman- deththem, i Yea, {2isDmam faithj humane Holy- dayes, arecommandei^ in the fourth Commandment, and Burges faith, a/i the Ceremonies are commanded in the third Command¬ ment, and Formah/fs j who denyed the Prelate to be of Divine in- ftitution, made a Ceremony of him, and made him a decent and orderly thing ; which as ihtPoet faid, to me is like the ad: of death, that brought Gre< Sed.II. Church-Government in Scripture. , 13 ih.'dXzApoftles are alterable, and may put out Pallors and Teachers, becaufe God hath puc out Afoples ; we have a new world of alte¬ rable Church-Policy, 5. Reverent ^eza referreth the Command¬ ment to the Platformeof Difdpline ; SoAmbrofe ii) Zcr.and Chry- [oflome HomiLl'^SoT>iodat,th^ Commandment W^rV^^,ver.il,i2, Or lenerally all other Commandments^ \ifhich are contained in this E- plfilei PopUli Writers coricfle the fame, though to the difadvan- tage i thkr Caufe, who maintain unwritten Church-Policy and Ceremonies * So Lyra andiV/c^?/. Gorran, APandatum ^uod DeptSy eoo mandavimus, the Commandment of the Lord^andofme his Apoftle, Come. a lapide : ^icquidtibL 0 Epifeope, hac Epifiola pre- 'feripfty & demandavi, hoc ferva : Salmeron^ alii per mandatum in- telligunty ^jsecunque mandavi ff c^ntia ad mmus boni Epifeopi. SECT. II. The Adverfarles amongft thefe things of Church-EoUejy ao reckon fuch things as concerne the outward man, and externals only; and therefore ‘S?7y'o«, and the reft, as Cameron others, will have Chnft> kingdom altogether Spiritual!, Myfticall, and invirible,and Chrill to them is not a King to binde the excernill jman, nor doth he as King take care of the externall government of his own houfe, that belongeth (fay they) as other externall things ; to the Civill Magiftrate, who with advife and counfell of the Church, Bifhops and their unhallowed Members,may make Lawes in all externals, for the Government of the Church, and all thefe i externals though Pofitive, are alterable ; yea, and added to the ^word, though not as additions corrupting, but as perfeding and a- idorningthe wordof God andhis worlhip. In oppolltion to this, our fourth Argument flaall be, he vvho is the only Head, Lord, and King of his Church, mufl governe the po¬ litick, externall body his Church, perfedly by Laws of his ow.ufpi- rituall policy, and that more perfectly then any earthly Monarch, orStatedoththeir rubje Church ii the exter¬ nall polic. thereof. unalter able Platform of Sc(5t. TI» all things ; and he is onely, lulcly and ablolucely all thefc, by the fanie title he is the Head, and fo the onAy Head oj the Body the Chrsrchj Co/.i. 17,18. And he is the head of his Politick body, and fo a head in all externals, as well as of mylhcall and inv ifible body, for if his Church be an exrernall Politicall body, and ruled by Or- 1 gans,Eyes, Watchmen, Rulers, Feeders, and fuch as externally guideth the flock, as it is, 4.11,12,15,14,15,16. 1C0j .12.28. Matth.\6.\j^\Z. A fociecy to which Chrifl hath given the keys of 1 hisHoufe, and fo cxternall power in aviflble Politick Court on j earth to hinde and looje^ to take in and put out, to ofen andfhut the j doors of his viflble Politick houfe ; then this Politick body muft * have a head in external! policy, and this head in externals muft as i a head governe by Laws all the members in their exrernali fuciety; for a body without a head is a monfter, and a Politick body, with- 1 out a head Politick, and one that ruleth Politically, is a Monfter. \ And Chrifl is the King, yea the only King of his own Kingdom, ei- I ther as this Kingdom is myliicall and invifible, or as it is Politick, ' externall, and viflble on earth, asthefe Scriptures proveth,i. : 28.18. lefm faith unto tne^ u all fo'Oter given in Heaven and in earth: i I hope this power is only given to Chn/l, nor to Pope or earthly j Prince : It is the name above all names, Phil. 2. 9. King of Kings, I Rev.iyA^. And upon this Kingly power, Chrilt doth an ex email ij Aft of Royall power, and giveth not only an inward but alfo a 3 Politicall, externall power to his difciples, ver.\^. Go Teach, and 1 Baptize all Nations ; Is this only inward and heart- caching, and j inward Baptizing by the fpirir ? I think nor, God hath referved thit to himfelf only,f/<«.54.i3.Till give unto theey the beys of the Kingdom of Heaven, and J ^hatfoever thou /halt binds on earth, (ia an externall Politicall court | 15 Sc T T . church- Government in Scripture, ot Church Rnl^rs^ as it is differenced from an internal, and myftjcall binding in Heaveii^ Jhull he hound in FJe,ivertj c^c. For it is clear that there is an iuternali binding in Heaven, and a Politicall and ex¬ ternal! binding on earth, and both are done by the keys of the Kingdom of Heaven ; B.it Chnfi can have or give no Polici- call or ex email keys of an ex'^^ernall and Politicall King, but as he is a King : Yea, and Excommunication doth not only binde the inward man in Heaven, but aUo the externiU man on earth, ex¬ cluding him from the Society of the Church as a Heathen, and a Publican, and purging him out ftom the externall communion of the Churchy as if he were now no brother, Cor, 5.7.10,1 1,12. Now this externall feparating and judging of an of¬ fender by the Church is done by the keys of the Kingdom ; Ergo, by Chrin as a King, ruling the externall man Political¬ ly, and fo by the hey of the houfe of David, which is laid upon &#//nioulder,/>.22. 22. A .d bvaRoyall Aft of him, upon '^IjoleJhoulder ti the Governmental Cg 6. fVho fttteth upon the throne of David to order the kinq^domy& to eflahlijh tt ^ith judgement & jufltce. For the Church doth bind and loofe in the externall Court, either I by a Commiifion from him who as head of the Church, and who as King gave to her the Keys of the Kingdom ; or by a general! Arot- trary power given to the Afagijirate and Church, to do in thefe things as they pleafe ; fo they do nothing contrary to the Word, though not according to the Word,as they are to do in Dodrinals; if the former be faid, then muft the externall Government be upon the Qiouldcr of ChriJ} as King, which is that which we teach .* if the latter be faid, then might the Magiflrate & Church appoint fnch an Ordinance as excommunication, and fo they may by their Arcitrary ^ power, make a Gofpel Promife of ratifying an Ordinance in heaven, ParJo- and of pardoning (ins in heaven;for he that can make the ordinance, ning oi fin I can make alfo the Gofpel-Promife, and he that can by an Arbitrary made to power make one Promife or part of the Gofpel, may make ail. And if either or (fhurch C2J\ appoint fuch an Ordinance ss hath a Promife oi binding & loofing made good in heaven,they may ye^jidifci- , alfo take away fuch Ordinances and Gofpel- Promifesj for k is the piinetobe . I ''ame power to make and adde.to unmake and deftroy Ordinances. ^ ienccalfo I argue for the Immutabiliiy of a Scripturall Platform, that the Church cannot alter at her will : thus,! hat muft be of Di- umltcfdhU Phtforme of Se(5i:.II. I \in€ inftitution v’vhich is an cflenriall part of the Gofpel ; but the I Platform ot Church- Qoverrment in the word is fiich, and lo muft be |i no kfle Immutable then the Gofpel. 1 make good the major Pfe- | policion thus;That which cll.’ntiallf incliideth a Promife of the New < Teflamenr,that muft be a part of the v.jofpel which confirteth efpeci- \ ally of PromifeSjHr'^, 8. <5. 2 Cor. 7.1. Gi^l- 3.17, Gal. 4*^3j 24- But ! there's a Promile of forgiving lins in Heaven made to the Church, \ ufingtheK ys aright, andot Chrifis prefence in the cxcercifeof j the Keys, as walking amongft the golden Candlefticks, Matth. 18. 1 18, jp. 20. Math. 16. i8, ip. lob. 20. 23. Rev^ 2.1. Now if any i fhall objedf, this Argument proveth only that which is net deny eel, | to wit, that feme part of Difcipline only, is ot Divine inftitution I which is not denyed, for a power of binding and loofing, of remit- ^ ting and retaining lins, is of Divine inftitution : But hence it is not concluded thitthe whole Platform, and all the limbs, joynts, bones, j and toes are of Divine inftitution, they being matters of fmaller : concernment. I Anfvver, As from a part of the Doiflrine of the Law 1 and Gofpel that is ol Divine inftitution ; for Example, that 1 keep, obferve and do the Law, that I believe and repen'-, w hich are things ; of Divine inftitution; I infer that the whole Platform of Law i and Gofpel, is of Divine infticucion, and the particulars of Obedi¬ ence and Faith, are not Arbitrary to the Church juft fo in Difci- \ pline, I fay the like, there is no more reafon for one part written by ' God, then for another. j Farther, if the Church be a vifible Politick Kingdom, as it is. Mat, X 1 3. v. 45 ,46.47,48. A'fatth. 16.19. Matth.^. 1 2. And if the Word be the Word, Scepter and Law of the Kingdom, as it is , A'fatth.6, 10. Matth. 13. 1 1. L«4;4.43. Matth. 23. Marl^i^.S. Luk,2l. . 10.14. 8.10. Yea, the Sword and Royall power of the King, j Rev. 1,16. Rev. ip. 1 5. By which he Rulech and Raigneth in his fhurchj \fa. 1 1 . v. 4. Tfal. 1 1 o. 2. Heb. i . 8,p. Pfal. 45 . 3 ,4, 5 ,6,7. , Jfa. 61.1,2. 2 Cor. 10.4,5 6. 1 Per.2.4,5 ,6,7. And ifby this Word i the King Raigneth, bindetb, looferh, and conquereth fouls and fub- dueth his Enemies, Matth. 18. i8,ip,20. Matth. 16,19. Rev. Then certainly fhrijl muft R aign Politically, and externally in his Church, and walk in the midft of the golden Candlefticks,Z lefie Pit, the ufurpeth : But I would gladly be informed of ; Formalijis, how the King is the Head and Vicegerent of Chriji o- ver the ; if Chrifis Kingdom be only fpirituall, Myfticall Internall, not Politicall, not cxternall ; for fure the Khg as King^ exercifeth no internall and Myfticall operations upon the conft ien- ces of men under feffu Chrijiy his power is only Politicall and Ci- ! villy Politicall, about,or without the Churchyuot properly within the ' Church: Surely if Rulers be Subjeds and Members under Chrifl the . Head and King : i (ball believe that Chriji muft in all Pofitive things ; of extemail Policie, give to them Particular Laws in the Scripture, and Rule them ; and that they being Members, not the Head, muft , as particularly be Ruled in all externals Pofitive, by the will and Law of theHeaei Chriji, and that they are not Kings, Heads and Law givers, and Rulers to themfelves .* And efpecially upon thefe ' confidcrations. This King and Head muft be particular in an im¬ mutable, pcrpetuall, and unalterable Platform of Church-Govern- * ment. i. d’^/i^wi^^^^forwifdomeintheorder, degrees, number, at-’ tire of his fervants and Policie of his houfe to the admiration of the ejueen of Sheba , in thi| we conceive was a type of a greater then ■ Salomon. 2. The Pofitives of the policie of Chrifis houfe, muft bet congruous to a fupernaturaU end, the edification of fouls, and that Se(5t. II. church- Government in Scripture. 19 Svmbolicill Rites of mens deviftng. fpeak fupernaturaU fiffnific CMj body and blood; & therefore the one more then the ofherongh/Lt cole left to humane reafon, but muft.be exprtfly fee down m^Scriptsre. 3. All thefe muft lay a tie upon the confcience; but ifthey have their rife from the vain will of Trrtor and mw. they can Lver bind my confcience ; for how can they bind my Sknee as the Scripmre bindeth them on me, and yet Rulers as Rulers in the name ot Chrifi the King, cannot pre lie them upon me? give divers Replies to this : As, i. Touare ct^ftrahedtofay that of many th,ny,sof Ch^rch-Polmo, fomo are of oreat yooiohtjome of Ioffe, that Vihat hath been ur^edef ifMjt oitonJthin truth no farther, hen only to MeM, re, n thins of greater moment are preferM ; as Pafiors, *Deacons, Sjnotis,tVido\)os ; el[e come to parttculars, and Jhe^tf aU. jours be perpetuatl, and our particulars unlaVofu/l. -Anf. i . Things of greater and lefle weight, we acknowledge in and in Dodrinals too; but in this fenfe only : i. That they be things Pofiti’ve. 2. They be both things that are unchangeable by any except by God himfelf, and oblige us precept, by the ncceflicv of a Divine Commandment, as Matth. 2^. 2 3. To pay tjtheofMint,Annife,and Cummin, is a lefle matter then the weigh¬ tier duties of the Law, ludgement, Mercy, and Faith ; But there is nothing fo fmall in cither Doarinals or Policie, fo as men may alter, omit, and leave off thefe fmalleft Pohtive things that God hath commanded for Chriflimk, Paying of ty the of Mwt, ought not to be dirwitW, though the Church of Pharifees fliould negled ir, and command fome other petty fmall things in P^ce thereot : If there¬ fore Prelats Ihould obliterate the Ofhee of Ruling Elders which Chrifi the Lord inftituted in his Church, and put themfelves in as GovernoursintheirRoom, they may put out Paftors and Sacra¬ ments, and take in for ibzmyTur^i^Triep,mdi Circumcifion,with aXignification that Chrift is already come in the fielh ; We urge the immutability of Chrifts Uws, as well in!thc fmalleft as greateR tilings, though the Commandments of Chrift be greater or lefle m Hoolier, Ecclef. Polidc,!. j. iaS,iZ4. Things of Policicjbc- caufe lefle weighty then the greater things of the Law, are not therefore mutable at the plea- ^ fure of men 20 An 4ndurahk Platform of Se(5i. II, regard of the intrinfecall matter, as to ufc water in Baptifme, or to Bjptifeis lefTe then to Preach Chrift, and believe in him, i Cor. i. 17. Yet they arc both alike great, in regard of the Authority of Chrift the Commander, Matth. 28. 18,19. And its too great bold- nefte to alter any Commandment of Chrift, for the fmallnefle of the matter, for it licth upon our confcience, not becaufeit is a greater or a kfler thing, and hath degrees of obligatory neceflity, lying in it for the matter ; but it tyeth us for the Authority of the Law-gi¬ ver : Now Gods Authority is the fame when he faith, ( Yoh Jhall not IVorpjipfalfe Cotlx, but me the only true God) And when he faith, (You Pjall not adde of your o'^n one ring orpin to the Ark^ Tabernacle I Temple) yea, either to break or teach others, to break one of the ? leaft of the Commandments of God, maketh men the leaft in the ^ Kingdom of God, Matth, 5. 18. And to offend in one is to offend in all, lam. 2. 10. 2. That our things of Church- Polkie are perpe- ^ tuall, we prove, and that what we hold of this kinde, we make ' good to be contained in theScripturejeither exprefly , or by due con- fequence j and fo the Church and their Rulers, ac eifmjiy « ttW 'fonty ^ Th4t 'iohkh the holy Scripture hath uot foil hj Sohat meMifiould pierecehe.tiudaccoumit amoHoB thefe things that ho true . Cyni would deny all your Ceremonies tofpeakany thing, but i , fo would I; Yei, to bring in any thing that is not written. faith, it is -^n^ayUf a demonfratton of Prtde^znd Ortgen \n Levit. Hom.5. SiqHidautent^fuferfHerity quod nen Divtna Scrip- turn decernAU nuUam aliam debere tertiam ScripturAm adAutortta- tem feientU (licet) I think feme third Scripture which is neither the old or theNew-Teftament muft be fought to make good the Dodlrines, that dumbe humane Ceremonies teach us : 2. ThAt the blind lead the blinde is not fafe ; but it is no Argument to prove that this is an immutAble thing in policy, that there fhould be Lea- . ders, and fome that are led, except you fuppofe the Prelates to be the feeing men, and the Paftors and People to be blinde. 3. 1 ut¬ terly deny this confequence : The Clergy is a great mulnmde- Ergo order neceffarilyrequireth, that by degrees they be diftinguilhed in Prelates and Paftors 5 for the Prelats are a mukirnde ; der requireth that one be Pope to command all the reft ; The A* I poftles were a multitude ; ErgOjlhctc was a neccflij of ^ ; narch-Apofile, the Prelaticall Government is Monarchicall ; doth order require in all multitude no Government b ' a Monar-°' Nor do we finde any warrant that Apoflles had jurtraidionover Pj.^. i Paftors in the Scripture, nor in any Ecclcfiafticall Records j but bte. wherePapacy was working;?s<»/,as if he had been to go out of this life, and never to fee the faces of the Elders of Ephefusy Au,ioa^. Lett 21 An unalter dhle Platform ef Sed.IL How the Care and wifdom of Chrift pi'O- reth, that Chrifthath left an un¬ alterable platforme in his te- ftamentj Ltfc unrochem as Elders all of equall degrees of power of jurif- di(51:ion, the feeding and Governing of the Church oi God, Acf. 20. 28,29,30. 4. The particulars of Policy, Surplice, CrojJingdiiQ. no more circurriftanccs of Worfhip then Aarons Sphod, a vefture is a circiimftance, but a Religious vefture teaching us of Paftorall ho- linefl'Cjis worftiip, not a Circumftance : Men can place no Religion in Circumftances. Hooker, Ecde. Poll. I.3. p. 125. It is in vain to argue from Chrifls ofee , if there be an immutable Platforme in Scripture^ it is as if one fhould demand a Legacy by venue of fome Written 'Teflament , therein there being no fuch thing Ifecifed j he plead- eth that there it mufi needs be , and bringeth Arguments from love and good Ws//, Vphich a^ayes the Teftator bore him , ima¬ gining that thefe or the like proof es '^ill convibl a Tejlament to have that in it, '^hich other men can no '^here by reading fade, its our part to admire ^hat he hath done , rather then to diffute ^hathe in congruity of reafon, ought to do: ho^ unfearchablc are his judgements ? Anf. I. It is very true, a Platforme of difcipline is ^uefiio faPli, A queftion of Pa(ft, rather then Law ; we hear nothing in this comparifon, but what Papifts with equall ftrength of reafon do bring for their unwritten Traditions ; for they fay Proreftants are to prove a fa(ft and deed of fefm Chrifi, ihu he hath left in his writ¬ ten Teftament a perfedl and immutable Platforme ofDoftrine and mannerSjto which nothing can be added j and this they prove from the care, wifdom and love of Chrifi to his Church, for he ought to revealchis will perfeAly, and compleatly in his Scripture, other- wife he hath not the love, care, and wifdom of a Law-giver to his own people, if he leave them in the mift, and in the dark, and write not down all things touching Faith and manners .* iYoVI? Voe can no ^herc finde by reading Scripture, any thing for the Baptizing of In¬ fants, or a remedy for VPomen to be cured of Originall fin in the Old- Tefiamcnt in lieu of cir€umcifion j '^e finde no "Warrant for the reafi of Dedication, in the La^ of Mofes, nor for the dayes fpuring, ob- ferved by the le^es, nor for Images, invocation of Saints , Trayer. for the dead, the perpetuali Virginity of the Virgin Mary, and many 1 fuch DoPirines ^hich the Church believeth. But we anfwcr, becaufef thefe vain do^lrines(w€ except the Baptizing of Infants, warranted I Sed. 1 1 • church- Gevernmcrtt m S cript ure. br Scripture ) are not in Scripture, they are the va.ne and fapleffe doatines of men, and will-wotfhip : But to preffe the compart- fon, If any jhoHld demand a Legacy by vertueof a Teft.-i went , in which the Teftator hath tcftificd his good wil , wifdom, care to his Brethren in fuch a manner, that he had (aid-J have left in my ment to my Brethren, my wind to infiraB them, for every good to lead them in all truth, to teach them every good \^ay, to underfiand eejuity, judgement and righteoufnejfe, to cauje them •Z® that their feet /hall not ftumble, and I have left them myptord to be a Lam^, and light to their feet in '^alking^ I'atw I would infcrre this Teftameit two things : i.That the tor Chrifi, fo revealed, warrantethus to plead for light in Teftament, hovi to ^alh^in every and fo Jow to waik in all the wayes of the orderly worOiip of Uod, and of Govern¬ ing of Gods houfc, by Taflors, Teachers, Elder s,Deaconspy their La^wfuil calling, qualifications, duties ; by th^e Churches Courts in admonition, excommunication, by the ufe of the keys : 2 . Becaufc theTeftament is perfea to inftruflin every good way, pa^icular- ly , and in all duties of worlhip, and this Teftament forbiddeth all adding and diminifliing, and fpeaketh not one word of Cringing, and boding to Altars, ofVeearmgofSurphce.ThQtc- forefhefe arc not Gods Lawfull wayes, and iF I walk m theni, I can do nothing but fal I and ftumbl^e : 3 • We do not here hm- ply from the wife, and congruous dealing of God, what he ought L do, nor from the love of Chrift, as a King and head fimply, but from the love,care and wifdom of Chrift as he is fuch a King and Head, upon whofe Oioulder is the whole Government , and upon whom are all the vcffels of the houfe, great and fmall : 4-Jc is no leffc then blafphemy to aferibe the not particularizing ol^Cc- remonies, fuch as Crofting, Surplice, humane Feafts to the unsear¬ chable iVifdom, and '^ayes of Qod, to which Paul, Romanes 1 1. - ferreth the great deeps of Supernatural! Providence in Go^s E- kdlion and Reprobation, his calling of the Gentiles and rejeding ofchelewes; andobferve f I prayj this conCequence ; the way es of the Lord paft finding out; The Lord hath [^t ^ Platforme of Church-Policy in his Sons Teftamcnp but hath left it to the wifdom of the Church to Crofting, kneeling to Crea¬ tures, Surplice, or fome fuch like ; But fince we have a pattern of 23 24 unalterable PUtforme of Se6t.II. i Mr. Prynne Truth tri - umphing over falfe- Jioodj pj 113.114- Collar. Romal. cuntjlo. Haitio. Scft.i.p40 Chrift the only im¬ mediate King and head, and Law- giver of bis Church without any depu¬ ty heads or Vi¬ cars, D. Roinald. perFc<51:ly formed Churches in the Apoftles times, who had power even, In attn Difeipline and Church-worfliip, and the Apoftles mention things of an inferiour nature ; How is it that we have no hint of Crofling, Kneeling, Surplice, corner-Cap, nor any fuch, like unto thefe ? And yet they were as necefl'ary for decency then, I Cor. 5. C0/.2.5. 1 Cor. 11.20. c^^:. iJor.2.1.2,14,1 8,20, 21. I Cor. 1 4.^0. as now, Others of great learning reply, Chrifl Is not the only immedi¬ ate Head^King^La^’-givtr^ and Cjovernoptr of the Churchy for that is i^uite contrary to Gods Ordinance in efl^iblipjing Kings y MagiHrateSy A higher posters, nurfe- Fathers y Pa/IorSyDoU or Sy Elders ^ for by this y ' there Jhould be no Kings, Parliaments, Synodsy no po^er of )Hrif- diBionin them to make La^eSy to fupprejfe and punifhall manner of Idolatry y Superfiition, Hereftes, But I anfwer, that Chrift is the on- , ly immediate Head, King, Law-giver, and GovcrnourofhisChurch, as upon his fhoulderonly is the Government, lfa.^,6. And the key ef the koufe of David, U3.22.22. And by what right he is the head of all things; and ftl above all principalities and popery and might, and dominion, and every name that is named, not only in this world, but alfo in that which is to come ' He is the head of the Catholick Church ^hich is his body ,Eph.i ,21 ,22,2'^. Et\A he is fuch a head even in externals, in gmngApofiles, Prophets, Evangeltfls, Pafiors, and Teachers, who for the work of the minifierj, perfeBeth the Saints, in whom the whole body ( of the Church) is fitly joyned together and compaBed by that '^hieh every \oynt fiappliethyaccording to the effeBu^ all working , in the meafure of every part, maketh increafe of the body, to the edifying of it felf in love, 1,12,13,14,15^16. Now thefe places maketh Chrifi the only immediate head in exter¬ nals, and internal! operation of that body which is the fulneffeof Chrifi- : Let any of the Formalifts, U' Chr'ifi be not the only im- ' mediate Head , Shew us of King or Bifliop who is the Mediate, .. Minifteriall, inferior Head of the Catholick Church, even in exter- nail Government ; For lohn Martin his conference with D. Roi¬ nald, faith, Chrifi- is the only principall,imperially andinv'iftble Head' but the Tope (faith he) is the vifible and Minijleriall Head ; So do all Papifis fay ; but our Proteftant Divines Anfwer, That it is a re¬ pugnancy that a Subjed or a Member of the King and Head,fliould ^ be in any fenfe both a Sub/ed and a King, a pare or Member and a Head ; Sed.II. Church-Government in Scripture, Head • and Roynald faichjT'/j« nAme to be Hend of the (fhurch is the Roy all prerogative offeftes Chrifi; Yea, the head,in excernalsjmuit be with the Catholick body, as Chrift hath prqmifed to be with his Church to the end of the world j neither King nor Pope can in the externall Government be with the particular Churches to the end? It is truCjthe King may be with his Church by his Laws and vea, butfo may the Pope be, if all Paftors on earth be but his De¬ puties, and if Paftors be but the Kings Deputies, and fcnt by the Kins, fo is the King the Head of the Church j but then the Catho¬ lick Church hath as many heads, as there be lawfuU Kings on earth; But we defire to know, what mediate arts of Law-giving which is efl'entiall to Kings and Parliaments in civill things , doth agree to Kings, Parliaments, and Synods ; Chrift hath not made Paftors under-Kings to create any Laws morally obliging the confciencc to obedience in the Court of God, which God hath not made to ^eir hand - ifthe King and Synods only declare and propound, by a power of jurifdidion, that which God in the Law of nature or the written word hath commanded ; they are not the Law-makers,nor creators of that morality in the Law, which layeth bonds on the confcience ; yea, they have no Organicall, nor inferiour inliuence in creating that morality, God only by an imrnediate ad as the on¬ ly immediate King, made the morality, and if King, Parliaments, and Svnod?,be under Kings and under Law- givers, they mult have an under-adion, and a Minifteriall fubfervient adive influence un¬ der Chrift in creating as fecond caufes, that which is the lormall reafon, andeffenceof all Lawes binding the Confcience, and that is the morality that obligeth the foul to eternal wrath, though King, Parliament, Paftors or Synods, fhould never command luch a Mo- rall thing; Now to propound, or declare, that Gods will is to be doneinfuchanad, or Synodicall Diredory or Canon, and to command it to be obfervcd under Civill arid Ecclefiafticall paine, is not to make a Law, it is indeed to ad authoritatively under Chnlt as King .-but it makeththem neither Kings, nor Law-givers, no more then Heralds are little Kings, or inferiour Law-givers, and Parliaments, becaufe in the name and Authority of King and Par¬ liament they Promulgate the Lawes of King and Parlia¬ ment; the Heralds aremecr fervants, and do indeed reprelenc King and Parliament, and therefore to wrong them, ia the pro- : Qiulgation of Lawes, is to wrong King and Parliament ; but the . G Heralds 2$ maker able Platform of Sedi.II I. Heralds had no adionjUo hand at all in making the Laws, they may be made when all the Heralds are deeping, and fo by no pro¬ priety of fpeech can^ Heralds be called mediat Kings, under-La,'^- givers, juft fo here, as touching the morality of all humane Laws, whether Civill or Ecclefiafticall, God himfelf imtnediatly ; yea, from Eternity by an Afl of his free-pleafure made that without ad¬ vice of men or Angels, for who inftrufted him ? neither Mofes, not Prophet, nor Apoftle ; yea, all here are Meri precones, only He¬ ralds; yet are not all thefe Heralds who declare the morality of Lawes, equals may declare them charitative, By '^^ny af charity to equals, but thefe only are to be obeyed as Heralds of Laws, whom God hath placed in Authority, as Kings, ParliamentSy Synods, the Chftrch,A^afierSf Fathers, Captains I And it followeth no wayes that we difclaime the Authority of all thefe, becaufc we will not inthrone them inthe chaire of theSuprcaqie and only Lawgiver, and head of the Church, they are not under-Law- givers and little Kings to create Laws, the morality of which bindeth the confciencc (for this God only can do) Frgs^thctc be no Parliaments,no Kings, no Rulers, that have Authority over men, it is a moft unjuft con- fequence; for all our Divines againft PapiBs, deny that humane Laws as humane, dobinde theconfciencejbut they deny not, but afferc the power of jutifdidfion in KingSy Parliaments ^ Synods fPaBors, SECT. JII. IE lefus Chrifl be as Faithfull as Mofes and above him, as the Lord of the houfe above the fervant, Hc^.3.1,2,3,4, Then as 5. Arg. Mofes was admonifhed of God, when he was about to make the As Mofes Tal^ernacle, for ( faith he) See thou make all things according to the and David patterne Jhe^ed unto thee in the mounty Heh.^.’y, And was not to werenot to follow his own fpirit , but was to follow the patterne that God their own Mount, then far leflTe hath Chrift the Apoftle and fpidt° far Priefi of our Prof ejfion. giving us a Platforme of the Church and leffeis the Government of the New-Teftament variable,^: fhaped according to will of the the alterable la'^s,cuflemes e^manners of divers nations for as Mofes Chinch 3 though a Prophet was not to make one pin of theTabernacle,but ac- flia e an cording to the famplar&rpatern thatGod did Qiew him,foChrift ma- undterablc t^iftftcd to his Difciples,all that he had heard,and feen of the Father, Govern- /frMc/eyExod.2$.^oJ according as he pleafed, far more ftiould all be corrupted, il erring, ly^i. mE- merfar inferior to Preiats and Paftors,fhouId ihave leave p,ft,a to^nvj ihcUnQ2imcntsoiihG2^^Tefiamentp^al^ermcle,Ch^^^ Service, Officers, Cenfures,2ind^ all the Pofitives of Policie aC.cor- ^*5* ding to no patern (hown by Chrift i but only the Fafhions, alterable La%s Culhmes,8c forms of nations:Now all the pins of the Taber¬ nacle were but (had ows, and Types of Morall and Heavenly things, Hel; 8 ? Hek 10, 1. Hel;, 9.9. And they were to be changed and done away by Chrift,CJ.2.i7.H.A7. i 2.2 C^r. 3. i irYet could nei¬ ther be devilled by Mofes, nor altered by any mortall man, Church ' ' orPfiefts- how can we imagine that men may now devife and fet UP an alterable and changeable New Teftament-frame, of Preiats, Mtars, Religious dayes, Surplice, Croftng, or any the like Coyes ? And though David was a Prophet, and a man according to Gods heart- yet in the externals of the Temple, nothing was left to his fpirit’- he might neither in the leaft jot adde or omit, t Chron.z^. 1 1 . Then David gave to Solomon his Son, the patern of the Porch, and of'thehoufes thereof , and of the Trea furies thereof and of the upper Chambers thereof and of the inner Parlors thereof &of the place of the Mercy-^eat, Here be many particulars ; But whence had Davti allthefe? From the patern according to which , Cro '^e, Surplice, Altars, and humane Prelate are fliapen? Alas, noj therefore it is added,'Z/.l2. And{ht [htVftd)the patern of all that he had by the (pirit, of the courts of the houfe of the Lord,andof nil the chambers round about V.19. All this (faid David) the Lord made meunderfiandin ^'riting by his hand upon me, even allthe^orks of this patern, I fee no rea- fon to deny, that the form of the Temple was written by the hand of God ; as the Ten Commandments were written in two Tables of ftone by him; the Text feemeth to fay no lelfc, nlin» vDH Vv’ Tagni, and Ar, Mont, ten- der \x,Omnia inScriptura,de manu dominffuper me intellegere fecit. So Terorae, Omnia venerunt, Senpta manu domini ad me. Vatablus in nQi\s, Omnia ijla dominrn Scripft manujud et digito,lu9 utmefa- G a miliarius 28 K^n umlterable FUtferme of ^ Se(5t. IT» PtigniyAri. him in notiSjTo- ftatm in t Chron i8. 19. 2.7. Jflj 6 crip- tun tumpo- terut ftcn per JugelDs r^ttam per le mi> Todx' ibid. Cor.nel, a Lap id c, com. 1 . Pa- ralip, 29. xg.Vcus trgo hi u - hula de ■ feripfitmam ideam,Tem- pit alioqui dclincatio a Vavide vix imclligi po- tmjfet. Degrees dc Tempi. Ded.p.73. Lavater, Ex CO quodf edificium et vafa fecun- dumfsr- mam fibi ofienfarnfa- ccrc debuhj fignifeatur in cultu dei non fccun • dum huma- vam ratio- d ver’ milUrim doceret : We fhall not contend with Tofiatus^ who faith, It might have been>«ivritcen by Angels j though vve go not from the letter of the Text, we have from this Papilf ToflattUy all we defire ; for he faith; iVe miift fay that it Was not by Davids thought^ that he bmldeAall ; for David not build a Tc’nple to the Lord of his oWn heart ; becaufe he hneW not if that Would pleafe God, but by Divine Revelation : And therefore the old Trai flition is corrupt in this, as in many things, which rendrerh,^^/. 12. Thus: Dedit David, Salamoni deferiptionem porticHS^ (frc; Nec non et om-> mum cjueeogitaverat : As if T) avids had been his guide ; for HTID by thefpirin,by a Lapide^Lyra,\% meant, not T>avids fpirir, but rhefpiric of Revelation from the Lord j and Lyra faith, on 2/. iz. Per hoc dejignatur^^uoddeus pater dedit homi^ ni Chrifonotitiam omnium agendorum in ecclejid> And 7*et% Mar¬ tyr^ our own Do un- pleafant the inf it ut ion of neW Worfhip is to God : And, there fhould bt nothing in’s aptifme but the Word and the Elements i any thing added (as Croffing, Oyl, Salt, ) came from the Prelats : Lavater, in I. Par. c. 28. ver. 14. condemneth all additions, even though Solomon fliould have added them, Ezcch. 43. 1 1 . Thou Son of man, fheW the houfe to the houfe of Jfrael, - 12, And if they be afhamed of all that they have done, JheW them the firm of the houfe, and the fa- fhion thereof, and goings out thereof, and the comings in thereof, and all the firms thereof, and all the Ordinances thereof, and all the firms there¬ of, cd' all the LaWs thereof'. And Write it in their fight, that they may keep the whole firm thereof, & aU the Ordinances thereof, and do them. Now it is moft confiderablc, that the Form, Fabrick, andStrudureef the Temple, Ezech.c.^o. In the viftons oj God, is fheWn to the Prophet by a manfay Chrifl the great Angel of the Covenant ; who With a meafu- ring reed of fix cubits, meafured the Temple ; and in thefe chapters, c. 40,41,42. Chrifl Iheweth to Ezekiel all the patern and form which evidently typifieth the Church of the NeW Tejlament, the Brile the Lambs Wife in the Kingdom of Grace, and glorified in Heaven, revealed by the Angel to fohn, Rev. 21. p,io,i i. It may bethought that the Porches Chambers, length and bredth of them Fall:, Weft, Sout!i,andNorrh,the Laws about the Priefts, their linnen garments. Sacrifices, wafhing and the like, are of lefTe concernment then the Doctrine of Chrifts nature, perfon, offices of Faith, Repentance, ludgement, Sea.lll. church G6verntne7.t in Scripture. 29 ludgemcnt, Heaven And therefore being not fo neceffary, nor bum deia- fo weighty • there was no nece0i7 that all the«like Poficive exter- gen mw nals ofChiirch-Policie, written to a rude and carnall people, iTiould be written to us, who are now more fpii ituall, and upon whom the dav-fpring from above doth iliine, the fhadowsnow being patt ■, siSz- and who have greater hbcrty then they had, who were an- children lomon fu- .under Tutors. A-f- .• 1 dono: deny, but ail Ceremonials leffe weight then the Morals j but the qutfcon is , if t^hey be of lelfe Divine authority, fo as we may devifc of our own Spirit Inch Ceremonials, and may alter, omit, or remove thefe, or any new u^fomi Ceremonials in the Sacraments under the New reitament ; tor conlinmf-^ Weft. Jefinmem Ceremonials, as to take Bread, Eat and d rink, ate " not fo nccelfary.nor fo weighty to us under the Ncw-1 rftament.as the precept of believing in Chnft.and ofrefentmeefrem deud Veorks, ' vet I hope it (hall be a weak inference, from thence to inler,we may preferipfe- therefore alter and change any thing of the Sacrament, for the m. fame Chrift who commanded us to believe in him, faid alfo, Drinks Ceremo- ye aQ ofthu; and if we may not remove drinking from the laft Sup- nhls of per, becaufe injoyned by Chrift upon the authority ^be Law- giver, as fignifying the fpirituall drinking of Chrifts Blood, how can any dare to adde Crofting to Baptifme, which ngn'hethftic ^henMo- dedicationof the Baptized to Chrifts fervice? But i. Divine Ce- rals, but remonials, and pofitives which were to be changed, have thefe not ofleflc notes and impreftions of God, which Surplice, Crofte in ^ptifme, Corner cap, (which by Analogic anfwereth to his Ceremo¬ nies^ hath not ; and yet if they be of the New Teftament, and fo Two notes of a more excellent fpirits deviling then the people of the lews ° were capable of , in regard of their Bondage under Carnall he Precepts , they ought to have them in a more cxcellenc man- 'Yc- ntr: As I. In regard of the manner of Revelation; all the Laws ftament and Ceremoniall Ordinances' were revealed to Mofes when he was Cciemuni- fortv dayes in the Mount with God, and was in Heaven and above men,£w.^.2 5.40. Bek 8.5. The length meafure and paternof • the Temple was revealed to Ez.echiel when he'dcds tn the fpint, Ceremo- and the yifons of God, Ez,ech. 40. 2,3. Bud a of the firm nics. of the Temple by Gods hand, delivered to T>avid, I Chro. 28.19. Now if a more free and glorious fpiric teach the Pofitives of poli- civwnder the New-Teftament, fuch as Surplice, Crofting, then Pre- ■'*' lafes 30 unalterAklt Form of ficdef. Po¬ licy, book j.pag.iii. HoVv Mo- fcs doing all accord¬ ing to the pattern proveth an immutable platfwmc. Sc(f,Luk.i.ij2,3,4.Upon occ^^tionoi One fimns his fleeing from his mafterjT"^^’ Spijileto Philemon was written upon occafion of the un- conftancy of the GaUthians,w\\Q(ci2\i\\ was perverted by falfe tea¬ chers, that of luftification by Faith, without the works of the Law ; And the Epiftle to the Qalathians was written, moft, if not all the Canonick Epiftleswere written either upon occaflon offalfeTeach- erSjorfor fear they fliould be fcandalized at Pauls bonds. By this vain Argument, the moft part of Canonic f Scripture fhould be al- terable,imperfed, not particular in mcft Dodlrinals , no left e then in Ceremonials ; And fo the Major Propofition is moft falfe, for its a vain thing to Colle c re things as occafion Jhall require ' And this he bringeth as an Argu- "vcfira cjlc ment to prove, that there mufi be unWritten Traditions, not contained in Scripture-, cvtnzs ihQ Form a lifis contend for unwritten Pofi- quotja re¬ lives oi Chmch-Polick. velmcx^c- 3. Morals of the Law of nature and the Morall Law, do more dmh.X.z. refped occafions of Providence, ciiftomes, Laws, and the manners c- 1 i-i^L of people (they doing fo nearly concerne our Morall pra^tilej then any Ceremonies of Alofes his Law which did fliadow out Chrifl to us, and therefore this reafon fhall prove the /aft contrary vabo cjfe of that for which its alledged ; for the Morall Law lEoyld be ra- mdiu, qua ther alterable at the Churches luft, then Ceremonials, for there be Ec-c-/cy7.c fo- far more occurrences of Providence in regard of which the Laws Morall touching, what is Sabbath breaking, whether is leiljdingan y,^\iirnirum Ox to the water on the Sabbath a breach of the Sabbath? (the 1 ew s scripts held the affirmative, C^r^y? the negative)couching obedience to Su- fmt man- perior, 38 Ah unalterable Platform of Se(5l.III. penorsj Homicide, Polygamiejnccft, FornicatioDj OppreHion, Ly¬ ing, Equivocating : Then there can beoccalions to change the Law ct facnficing, which clearly did adumbrat fhrifijwho was to be of¬ fered as a facrifice for the fins of the world; yeajall fignilicant Sym¬ bolical! Ceremonies have their fpiritiullfigniiication independent from all occafions of Providence, and depending on the meet will of the fnfti uter ; Surplice, or white linnen, fignifieth the Priefts holintfle, without any regard to time, place, or nationall ciiftomcs ; for Chriji might have made an immutable Law, touching the Sym¬ bolical!, and Religious fignification, and ufe of Sams-dajes, \\>hite linnen^ frojftng^ and all the reft of humane Ceremonies, which fhould ftand to C hr ifi s coming, notwithftanding of any oc¬ currences of Providence, no lefl'e then he made an immutable Law^, touching the Sacramentall obfignation of water in Baptifme, and of Bread and Wine in the Lords Supper, if it had not been his will never to burden his Churches with fuchdumb and tooth- leffemyfte- ries as humane pofitives : 4. The affumptionis falfc, for divers Ce- remoniall Laws now altered were made without any regard to oc¬ cafions of Providence, and many Dodtrinals that are unalterable were made with fpeciall regard to fuch occurrences : 5. If pofitives of Policy be alterable, becaufe the occafions of fuch are alterable by God j it ftiall follow that God who hath all revolutions of Pro¬ vidence in his hand, muft change thefe Pofitives, and not the Au¬ thority of the Church : and thus Dodlrinals are alterable by God, not by men, which is now our queftion; for Chrift hath given a Commandment; Take ye. Sat ye^ Drinks je all of this: Yet hath he not tyed us in the time of pcrfecution to conveen in publick, and Celebrate the Lords Supper ; but the Church doth not then change the Law, nor liberate us from obedience to a Command given by God, but God liberateth us himfclf. Hooketi 5. Hooker. But that ^hich mofi of all waketh to the clearing of this Book, pag. that the le^s ^ho had La W's fo particularly determining, and 1 1 4, 1 1 5 . ffffitiiy in jlruEling them in all affairs ^hat to do ere not ithflanding continually inured '^ith caufes exorbitant, and fuch as their La^'’s had not provided for, and fo for one thing, ^hich Wf have left to the order of the church ; they had twenty ^'hich ^ere undecided by the exprefe Voord of God ; fo that by this reafon, if ^e may devife one La^, they may devife t'^enty ; Before the Fa6l of the fons of Shelomith, there Sc(5i:.III. Church-Government in Scripture, HO that did appoint any pmifhment for blaffhemers , nor "^hat Jhoptld be done to the man that gathered (iicks on the Sabbath, And by this means God injirubied them in all things from heavenpdfhat to do : shall ^e againjl experience thinkjhat God mafi keep the fame^ or a courfe by Analogy anf^ering thereunto ^dth us as Vrith them ? Or fhotilA '^e not rather admire the various and harmonious dijfimilitude of Gods ^ayes in guiding his (fhurch from age to age ; Others would not only have the Church of the lews a pattern to u?, but they would (as learned Matter 7>rynne with them faith) take out of our hand the orkers of miracles yHealers, c^c. Other Churches at that time had none of thefe Officers or Members, and all Churches have been deprived of them fince thofe dayes, Anf I. What Hookgr faith, is that which Bellarmine, Sandcrus, Ho- rantiusyd^nd all Papifts fay, for thtic Traditions againft the perfedion of the word,to wit, that the word of God, for 2373 . years between Adam and Mofes (faith Horantius) was not written, fo TurrianuSy Bellarmine, and the reafon is juft nothing, to fay the J e^s might de- vife t'^enty La^s, Vchere may devife one, becaufe the "Jt^s ^ere continually inured^ith caufes exorbitant, fuch as their Written La'^s had not provided for. This mutt be faid which is in queftion, and fo ' is a begging of the controverfie, that the lews of their own head, and A/oyi’x without any ipeciall word from God , or without any pattern fhown in the mount, might devife what Laws they pleafed, and might punilL the blafphemer, and the man that gathered fticks on the Sabbath, and determine, without God, the matter of the ij)aughtcrs of Zelophehad,. as the Formalifis teach, that the Church without any word of God or pattern from the word, may devife humane Ceremonial Prelats Officers of Gods houfe Ihipen in a (bop on earth, in the Antichrifts head, and the Kings Court, the Surplice, the CroiTe in Baptifme, and the like. Now we anfwer both them and Papifts with one anfwcr,that it is triie,rherc was no writ¬ ten 3P Horantiusy loc. Catho. Lib.z.c. fcLi 3 1. Turrian.to. de fidejfpe. et Chant, diff ,zo. duD. i, Jiellmn.di Verb dei non fciipt. 1.4. c, 3, That there was no V- nif@rni Platform of Govern¬ ment in the time of Mofes and the Apo- if les, is no Argument that there is none now. k 40 An unalterable Platform of I Se(5l.Ill. ten Scripture between Adam and Mofes which W'oi fome thottfands of years \ Yea, nor a longtime after till God wrote the LaW on Mount Sinai: But withal), what God fpake in vifion?, dream?, and apparitions to the Patriarchs, was as binding and obliging a pattern interditing men then to adde the vifions ot their own brain to what he fpake from heaven, as the written word is to us, fo that the lews might neither devife twenty Laws nor any one of their own head, without exp relTe warrant of Gods immediate Tradition, which W’as the fame very will and truth of God, which Mofes committed to writing j if then Formalifls will affure us of that which fifis could never alTure us, we fhall receive both the un-- written Traditions of the one, and the unwritten Pofitive in¬ ventions of Crojfe and Surplice, devifed by the other : as i.Make us fure, as God himfelf immediatly fpake to the Patriarchs, and to Mofes y nothing but what after was committed to writing by Mofes Oin^ihtTrophets 2X Gods fpeciall Commandment, z.sTapifs hy. their unwritten Traditions are agreeable to the Word, and though be^ fide Scripture, yet not againflit : And the very will of God no leffe then the written word 5 and let Formalifls affure us, that their pofitive additaments of Surplice and Groffe are the fame which God commandeth in the Scriptures, by the Prophets and Apoftles, and though beftde, jet not contrary to the word: But I pray you what better is the diftindlion of be fide the word, not contrary to the word of God, out of the mouth ot Papifis, to maintain unwritten Traditions, which to them is the expreffc word of God, then out of the mouth of Formalifls, for their unwritten Pofitives, which are worfe then Popifh Traditions in that they are not the expreffc word of God, by their own grant? 2. Let the Formalifl affure us, that after this, feme Mofes and Elias fhall arife and write Scripture tou¬ ching the Surplice and Crojfe, that they are the very minde of God, as the Lord could affure the Church between Adam and M4>^'^j-,that all Divine truths which he had delivered by Tradition, fhould in Gods due time be written in Scripture, by Mofes, the Prophets an Apoflles : I think they fhall here fail in their undertakings. Hence the Argument ftandeth ft rong, the might devife nothing in dodrine, Worfhip, or Government j nay, neither the patriarchs nor yiofes, nor the Prophets of their own head, without Gods im¬ mediate Tradition,' or the written Scripture (which are all one) Ergo, ^(5t. III. church Govitnmtnt in Scrifture. Ergo, Neither can the Church.except^ file wtHild be vvjfer ihtn God in the Scriptures. 2. Hookers yario!^ (t/td Harmoaiow tude of Gods guiding kk Church, is his fancy : This variety we ad¬ mire^ as it is exp retied, Heh. i . i . But Haokgr would fay (for he hath reference to that place) G'>d m fpsn'hry times, and. in divers tnanmrs, Ipsikein time mto the Fathers hy the ProphetSy and no^ to its by kk Son: But UJi of ali, he hath refea/edhk tViHfoy the Pope of Rome, and hk cur fed Clergy^ that ^e psould iVorJhip Images, pray to Saints, and for the dead, beleeve G^urgatory, (^e. and noW by humane Pre¬ lates, he hath his '^ill to m, touching C^ojftng, Surplice : Now Papifis, as Horamius, Sanderus, Malderjts,. 'B^Harmine, and others fay, Moft of the points that arc in Queftlon between thein and Pro- tellants, and particularly Church-CeremoniesyZrc unvj^ricten Tradi¬ tions delivered by the Church ; b'efide the warrant of Scripture. 3. We grant that there was no Uniform Church-Government in the ApoBles time. Deacons ^ere not at thefir.fl, Elders ^ere not ordained i)f,x>tff the Church ; 3. The Government and Officers in the Apoftles dme were not of Divine right, but alterable by God ; ErgOy A- pofilesy Evangelijls, Taf ors, Teachers, tVorkers of miracles were not of Divine right in the Apofilesiimt^, but might have been alte¬ red by men, without the exprefle Warrant of God ; But will any wife man believe that ?4«//Apoftlcflaip was alterable, and might be changed by the Church ? Since he faith, GaUa, Taut an Apofile, , I 2 mt 44 An unalterable Platform of Secft.III. not of meriy neither bj men y but by Jefpts Chr\Ji, and I Cor. 1 2.28. When faith, And God hath fet%^ojOr infiituted fame m the Church ; frfty tApoflleSy fecondly, TrophetSy thirdly ^ Teachers^after that miracleSy then gifts of healings and Eph^.I I. when Cnrift afcended on high, he gave [ome ZApofileSy feme Prophets, and fame Evangelifisy and fome to be Paflors and Teachers, \i. Toy the per~ feUingof the Saints, Can it enter into the head of any man tofiy, fome Churches had and Evangeliflsy and Pafiorsy and miracles, and fame not ; 8rgo, Apojiles, and Pafiors, are not by Divine right ; Ergo, becaufe they were not in all Churches, there¬ fore they were alterable at the will of men and a Surplice, and Croffe inBaptifme hath as much of Divine infticution, as the cal¬ ling of thQ Apoflle, or of ^ T afior, md tt\x\y to me, it is bold Di¬ vinity to fay, that Paftors fet over the fiock^by the holy Ghofi, hdi.io, 28. andwhofe due qualifications are fo fpecified, and ElderSj i and Teachers placed by God in the Church, I Cor, 12 28. may be all turned out of the Church, by men, as ha¬ ving no Divine right to be there, and that men may fet up other al¬ terable Officers in their place j for by this reafon the Apoflles, by that ordinary fpirit, that is now in Church-Rulers, might without their Afoflolick^f>irit,ot any immediate Warrant from Chrift,have altered the whole frame of Apoftolick- Government, and Church- Officers, as the Church miy upon motives from themfelves not warranted from the word, turne out Surplice, Croffe, and all fuch ftuffe out of the Church. Mt.Prymic, Prynne. The Apojiles fpeech, i Cor. 12.4,5,6. There are TruthTri- diver jit j of gifts, but the fame fpirit, there are diver jity of operationSy umphmg, the fame God, compared with chap,2. to 13. and c.p.v.ip. to 24. ' 7 made my felf a fervant to all, that I might gain all, (^c. paralleled with -^^.15. 1,2, 5, 6, 10. to 32, and chap. 21^1^. to 30. The Churches of Judea did retain the ufe of Circumctfion, Purif cation, and other Jeffifh Rites, ^Eich the Gentiles by the Apojiles refolutien ^ere not toobferve, and A6I.2.22, The Apojiles frequented the leVciJh Temple, and Synagogues (conforming themfelves to the Order and Difeipline thereof ) and their o^n private Chrijlian Ajfemblies ; all this Void clear,that all Churches had not one and the felf fame Church-Cjovern^ ment, Anf, If diverficy of Gifts, as to be a fpeaker with Tongues, a Prophet, a Pallor, will prove the Difeipline to be alterable at the Churches Se(5i-.1II. ■ Church- Government in Scripture, 45 Churches will, as Surf lice. Crop, &c, I (hull think men may infer any thing.they pleafe out of the Scripture ; and that to be A- pofiks, raprs, are as indifferent and variable as eating of meats, I Ctfr.S.and Pauls taking of wages at Corinth, i Cor.p. Which none can fay ; for if the Church Qiould now command us to abftain from fuch and fuch meats, asthe-<4/7o/?/^-bread , belonged nothing to a na- ^ turall place, as our , ot Meeting houfes do, 3. Exprtfly / the Scripture maketh them more then places; to wit. Holy, Religi- | ous, and Typicall fignes of Divine inftitution ; as the Tahernacle -t was aType, Heh, 8.2.5. 9, i,2. &c, Heb, to. 1,2,3. And the jl Temple I Sc(f^« III* Church- Government in Scripture, Temple a Type of ^hrijis body^ Toh. 2. Job', i. 14, i4 And ai] thefe were ari^Jhade>$es of Heavenly things, Het, c^p.8 9 10 C^./ 4. 1, CoL 2 1(5.17.. Which our Churches and V n A places common to facredand OviJI Mons, 2. God therefore can no more in exprefle words fee down, the form matter, dimenfiom of Chriftian Churches and Chappels! then of the Synagogues of the lews which had no Morall ufe e- dification and inftruaion. 3. Yea, becaufc the p/e and their implements , were teaching Jhado^s of goodthinesto and our Churches and Rappels are not fo^nor have they'^any Moral! or Rebgious ufe or influence on our fpirits as the Tabernt cle andTemple had ^ therefore the Lord, who is exprefle in all Mor rals, whi^ of their own nature do teach andedifie- he behoved to name ^CKahel^ zn& Aholiah, and the form and colour of the Elders, or the colour or form of their Garments. 4. All thefe weak retortions, fuppofe that the Tabernacle and Temple were types of our meeting houfes for Worfhip, which is a meer con/eiffurc • tLv were no more types of our Chappels, then of the lewifli Synagogues^ we may not expoiind types at will, but as the H(?/yG’-&JexpoLd- eth them to us in the New Teftament ; And this i a conjedurall ^pofition, and a dream to make and Aholiah a-oes of Embroyderers and Tradefmen. ’ ^ ^ " Tabernacle and Temple were corporal! things «e things different frL thefpki- tnallthipthMthey fignifie; asthefign and the thing fignified • as therefore the Lord is exprefle in the elements and l4cf of tL’ S«fp.r of the Lord, becaufe all of them, Bread. wi«e, taiLl ea, „e Sne^?;ffS o d . are teaching an^d idifyin^l iignes, and our Lord never left It to the wifdomofmen, todevil gnes totc^h themfclves •, fo in like manner, fhould the Lord cx- . ament.^'and t M ^gni^yrng fignes in the Old Te- ‘-fSuoV none of his own, but was tyed 0 follow the patern, which the Zord himfelf to Um inlhe te?. So are we now under the New Teftament tved to the will revealedin the Word - and it is laid on |t eqmt) . The fnpream Lm-gmr, never left it to the wifdL K of 50 \^n matter able Platferme of Sed.III. of Anpls^ or Men ,,or Trophet , Apojlle or Church, to ferve and WormipGod as they thought good; But he himfelt particularly prefcrifaedthe way,fignes, and means : And becaufe God hath not been pleafed in the New Teftamentto fpecifie types of Chrift in¬ carnate, and come in the BeQi already ; therefore are we obliged in Confcience to believe, and praflife no more , either in DoUrinds, or (caching eypes, or Pofitives of Church- Policy , then our Patern in the Mount , the Scripture hath warranted to us , to be the will of God, and in this and this only , ftindeth the force of theprefenr Argument iinanfwercd by paterns of unwritten Traditions, and not inthefe loofe confequences , that we under the New Teftamcnc 'i iliould have thefe types and Policy that the Church of the lews i had, which is the Dodrine of Papifts and Formalifts following j them, notours ; for they prove their Pope and Prelat from the /eBarcnt (intelligit Ceremonias Ealcfce) omnia limn con ■ feripta cjjc non fine iguo ritiom affirmare potejlfcaluinm.j K 2 fclf 5 2 Popjh and Ceremoniatl additions all one^ IV. fe/f after the 'irking of Deutronomy canfed many Canonicall hooks of the old and 2^(£\V Tefl ament to be 'Written'. Many additions '^ere mads to the fervice of Godin the Temple not mentioned by Mofes. Another anfvvcr i?. Hooker givcch , teaching with Papifts, Bellarmine { as in another place after I cite) with Caytane, Tannerm and others ; That additions that corrupt the )i^ord are here forbidden^ not additions that expound and perfell the Voord : True it isy concerning the X^ordof God, '^hither it be by mifconfiruflion of the fenfcy or by falcif cation of the '^ordsy'^dttingly to endeavor that any thing may feem Divinepdphich knot, or any thing not feem, ^hich iSy Were plainly to abufe even to Mi-. Frynncy falcife divine evidence : To quote by~fpeeches in fame Hifioricall nar- ration, as if they Were Written in fame exafi form of LaW^ is to adde j'yP to the LaW of God, We mufl condemn (if We condemn all adding) the Hoohr, •>. dividing the [upper in two courfes'. their lifting up oj hands ttn~ bookEcdc. vvafhedto Godin Trajer,^s Arift^us kathfTheir Fafling every Fe^i^ pol.p vail day till the fxth hour. Though there be no exprejfe Wordfor every thing in lpeciality,yet there are general Commandments fa;r all things- fay the Puritans,obferving general Rules, of i.Not fcandaliz^ing: 2. Of decency: Of edification : 4. Of doing all for Gods glory. The Prelate Jljhcv in his y0^tt,in the quefiion touching traditionsyWeJpeak not of Rites Gr Ce- Anfwer to remonies, which are left to the disf option of the Church, and be not of Divine ybut ofToftive and Humane right .* Tut that traditions (hould ofTradi- he obtruded for v^rticles of Religion, parts of Worfhip, or parcels of dons pag. Gods word be fide the Scriptures, and fuch DoSlrines as are either in 3 ? j Scriptures exprefly,or by good inference We have reafon to gainfay. Here is a good will, to make all Popilh Traditions that are only Pormalifts not contrary to Scripture (and in the PopiUi way all are on- acknow- ly befide Scripture) as Lawfull, as our Ceremoniall additions, fo ledge ad- they be not urged as parts of Canonicall Scripture : Well, the places the wod of ^ (fay our Matters of mutable Po- Go.l con- fofbid only Scripturall, or Canonicall additions, not Ceremonial tracy to additions: But I wonder who took on them to adde additionals Vent 4.Z. Scripturall : if Baals Priefis lliould adde a worfhip of Iehovah,2Lnd &IZ. jz. not equall it with Scripture, nor obtrude it as a part of Mofes’s wa^thaT^ by this means they fhould not violate this precept: ’Xhou Papifts do. not adde to the Word, e^c, 2. Additions explaining the Word, or befide the Word, as Crofling the bread in the Lords-Supper are Lawfully only additions corrupting, or detraSling from the Word, and everting ajidequdHy jorbidden^ Deut. 4. Sea. IV. evertmg the fcnfe of it, are here forbidden, and in effea thefe are detraa ons from the word, and fo no additions at all by this diftindi- on are forbidden but only detradions : The word for all this Wil not be mocked, It fh^U not diminijh. But the truth is, a Nation of Papifts anfwer this very thing for their Traduion. i BilBop Anf. to the 2. part of Refor.Catha of T rad. §. 5. pag.848. The ^'ords fignifie no more^but that^emufb not either bj Addition, orJubfira[lion, change or fervent Gods Command^ ments.be they ^dtritten, or unwritten : £lfe Uy ^erethe Books of the Old Xeflament Written afterward i if god had forbidden any more to be Written or taught, beftde that one B ool^of Daitionoms ? Shall ^e thinks that none of the Prophets that lived and >^rote many Vo- Umns after this, had read thefe words, or underflood them not, or did vvilfully tranfgreffe them .? D. Abbot anfwereth , what the Pro¬ phets vvrotejerve to explain the La^,they added no point ofOoUrine to Mofes Law, for Exod.24,4. Mofes wrote all the words of God I)eut.3 ^of^s'^rote this Law, then he wrote not a part of the La^, and left another part unwritten. The lefuit Tannerm an¬ fwereth the fame interminis with the Formalifts ; Colloquio Ratif- bonenfi foMii. & 13. D. Gretferus, ad dibla, Refp, Prohiberi addi- nonem qua repugnet verbo feripto, non autem illam, qua verbo feripto efl confentanea cujufmodifunt traditiones—PoH pentateuchum accef- fermthbrt)ofue, Prophetarum, &c. T amen nemo reprehendit, quia till hbri fuerunt confentanei facra Scriptura : Additions contrary (lay they) to the word are forbidden, net fuch as aaree with the word, fuch as are all the traditions of the Church ; for after Dcutro- nomy^were vyritten the Toyks ivinam prophetiam depravare, ajfuendo aliquid aut abradendo. Turrianus, tom. defide.fpe. et cha. de traditio. difp. 20. Dub. 2. pag.2 ^5. Re ffiondetur ^oannem plane prohibere corrup- tionem Libriillitis, non tamen prohibet neali] Libri feribantur , vel alia Dogmata tradantur. Stapletonus, Reled:. Prin. fidei Doft. Contaver. 4.q. I. Art. 3. Sed non prohibet vel legisinterpretatio- nemper facerdotesfaciendam (imo hoc diferte preferibit , Deut. 17. ) Vei aliquid aliudin fidem admittendum quod lege [cript a non Conti- neatur. Alioqni quicquid pofiea propheta predicaverunt, et DivinU Scriptures adjeblum efi, centra hoc dei mandatum fa Hum cenfe- ri debet. ^ Learned D. Roynald Anfwercth , Apolog. Thef. de fac. Script, pag. 211,212. and faith .* This very LaVo of Mofes promifeth life JEternall to thofe that love the Lord with all their heart , and, that the Prophets added to the Writings o/Mofes, no Article of Faith ne- cejfary to be believed', but did expound and apply to the ufe of the Church 57 Sed IV. forbidden Churchy in all the farts, of piety and Religion, that vvhkh Mofes had taught. Lorintiiy folio vvech them in Dent, 4. i. p^rifins (inquit) €t Apojloli pentateachoy plura adjecerunty tninto invetere^ejlamentOy ‘ •lofue, Prophets, Reges, Chrif (faith he) and the Apofiles added many things to the five 'Books of Mofes ; yea, in the OM Tcftamenr, lofhua,^^ Prophets and the King , David ^.W Solomon, didaljo addetoUoks. But the truth is, fuppofc any (hould arife after Aiofes , not called of God to be a Caiionick writer, Prophet, or A- polile, and Ihould take on him to write Canonick ScripturCjthough his additions for matter were the fame Orthodox and found Do- drine of Faith and manners , which are contained in the Law of Mofes and the Prophets j he (liould violate this Commandment of God: Thoujhalt not adde. For Scripture cont^inciH more then the found matter of Faith ; it containeth a firma/l, a heavenly form, ftile,Maiefty andexpreflionof Language, which for the form, is Jharper then a t^o edged f^ord, piercing even to the dividing afunder of fottl and ^fiirit, and of the )oynts and marrow y and is a difcerner of the thoughts and intents of the heart, Heb. 4. 12. If therefore the Prophets and Apoftles had not had a Commandment of God to write Canonick Scripture, which may be proved from many places of the Word, they could not have added Canonick Scripture to the writings of Mofes, But the Anfwet ofD. Rpynald, is fufficient and valid againft Papifts, who hold that their Traditions are befide, not contrary to the Scripture ; juft as Formalifts do , who fay the fame for their m'Hcritten Pofitives of Church-policy : But our Di¬ vines Anfwer, That traditions befide the Scripture^ are alfo traditions againft the Scripture, according to that, Gal. 1 . 8. But if or an Angel from Heaven preach any other Gesfiel, 0, he fide that Which We have preached unto you. Let him be accur/ed : And Papifts more ingenious then Formalifts in this, confefte, That, if that of the A- poftlcs, gal. 1.8. be not reftrided to the written Word , but ap- , to the Word of Godin its Latitude, as it comprehendeth both the written word or Scripture, and the unwri^en word or I Traditions j then befide the word is all one with this , contrary to I the word, which Formalifts conftanriy deny. For Lorinusihe]z- j Comment, in 4. 2. ^jeo paEioVixxlws Anathema I dicit. Gal. 1.8. lUy qai aliud EvangeliK^ant preter id quod ip ft Evan- geliz^averit, id eft, adverfum etcontrarium. So doth Cornelim a La- F pide : 5 8 PojflJh and Ceremoniall Traditions Sed* IV. pide , and Eliins expound the place, Gat. i. 8. And they fay, that Paul doth denounce a Curfe againfl thofe that ^ ould bring in a ne^ Religion and fudaifm bejide the Go(pel : But withall , they teach, that the Traditions of the Church are not con'^rary to Scripture,but btfidc Scripture ; and that the C hurch which cannot eire, and is led in all truth, can no more be accufed of adding to the Scripture, then the Prophets^ Apoflles and Evangelijis who wro'.e after APofes, can be accufed of adding to Mofes his writings ; becaufe the Pro¬ phets, Apofiles and Evangelijis, liad the fame very Warrant to write Canonic k Scripture , that Atofes had ; and fo the Church hath the fame warrant to adde Traditions to that which the Prophets, Evan- gcltfls and Apoftles did write , which they had to adde to Mofes ; And therefore the Councel of Trent faith, S.4 c. 1. i har, un. writ¬ ten traditions coming either from the mouth of Ch*iJl,or the direment of the holy fpirit^are to be recieved and Religiouflj Reverenced ^dth the Uhepiopu aJfeBion and Reverence that the holy Scriptures are received^ Pari pietatis afpebiu ac Reverentia i And the tru h is, laj mg down this ground 5 that the i’eripture is unperfedf, and notan adtquat rule of Faith and manners, as Papifts do j then it muft be inconfe- quent, that becaufe Traditions are befidethe Scripture, which is to to them but the half of the Word of God j Yea, it 'ollowc h nor, this PopiQi ground fuppofed, that Traditions arc therelore contrary to the ijcripture, becaufe befide the Scripture, no more then it fol- loweth that the .Jacramenrs of the New Teftament, Baptifme, and the Twppe?' of the Lord, in all their pofitive Rites and Elements are not ordained and inftituted in the Old Teftament; and in that fenfe beftde the Old Tejiament; that therefore they are againfi the Old T ej} ament ; though we fhould imagine they had been added in the New Teflament, without all warrant of fpeciall diretRion from God , by the foie will of men', or becaufe fome Ceremonials commanded of God , are not commanded in the Morall Law or Decalogue, either exprefly or by confequence ; and fothcfeCeriinonials, though inftituted oy the Lord, be befide the > Morall Law ; that therefore they are contrary to the Morall Law: Yea, Co come nearer, becaufe the third Chapter of the Book of 6’.Canuslocor.Theolog,\.2, c.y.and I.4 c.4. and T annerm tom. 3* in2,2.difp.i. de fide. Qj:.dub. 7. faith, We are not no'^ to ^ait for any neVo revelation of any veri- i tj unknown to the (tyfpoflles. Ft nihil novi defniri ab ecolefia Apofiolis I -incognitum, and all verities no^ revealed^ere implicitely believed by the Apofles, and contained in ZlniverfaU generall precepts, as that the Saints are to be ^orfhipped, that Canonicall Books containeth the I ^ordof God: the Bi/hops of Rome are the true fucceffors of Peter, and Catholic}^ pafiors, dec, and he faith, ^od ecclefia non poffet no- L 1 vum 6o Popijh and CeremonUJl T raditions Sed. I V • • vum fdei articulum condere^ comntuniter etiam docent Scholafllci in | 3.dir2 5 .& he fubfcribeth to that truth of ytncentitts Ljrinenfis^Q.i']. | In ecclejia nulla nova Dogmataprocudi^fed pretioians divini Dogma- tts Gemmam exfculpi, fideliter coopt ari^ adornari fapienter^ ut Intel- ligatur illu^rius, (jtiod antea ohfcurius credebatur - No ne"^ points of ] faith, or manners are forged in the Churchy but the precious pearl of ’ divine truth is in it poli/hed, faithfully applied and XVifely illufiratedy that they may be more clearly mderflood, ^hich before ^as more ob- feurely beleeved j fo that to fay, the perfe(flion of feripture confift- eth not inparticulariz'ngall the finall pofitives of policy, is no more ‘ then Papifts fay of the pcrfe(5lion of the feripture in their traditions. . 2. fpeaketh both of the Morall and Ceremoniall Law, cal- i led by the names of D’pn Statutes rights, andCD’DDti^D^»i!l^«’- and Laws whatfoever extolled by ^avidy Pfal.119. eyfs his \ delight yhis joy, h 'u heritage yhis fongs in the h&ufe of his pilgrimages I of bo:h he faithjthit there is life in keeping them : Now the^cr^- | monies o\ Mojts hjd an exceeding great excellency in looking to 'I Chrift, and oeing fhadoWs of good things to c<7»?f,Hcb.iCrr . And our I * Ceremonies hive the fame afpeft upon Chrift: Way? but the day of ‘j | the commemor ation of Chrifls Deathy Nativity, zy^feenfion ; Dedi- ' cation to Chrift, by a Croffe in the Aire, ftiould have the fame influ- i enceand impreffionon our hearts (if they belawrull) that the like Ceremonies and Laws had upon Davids ^irity Chiift being the ob- j jed'andfoul of both? 2. Of chefe Cerei.ionies and Laws, Mofes \ faith, DiD HCID v.6. For this is your '^dfdom^ and your underflanding in the fight '•f the Nations : Why ? but thefe fame Ceremonies looking with a broader and fuller face on Chrift j already come (if Chrift have put any life of lawfulnefle in them) i then their dim fhadows of old, fhould alfo be our wifdominthe , | hearing of Pagans, who know not God? 3. It is a wonder tome that the learned Mafter Trynne fhould fay that the place, Fdeut.s^. ^ fpeaketh nothing of Church-Government 2Lnd Ceremonies, but only of DoSlrinesof Canonicall Books: For that is as much as to fay the place fpeaketh nothing Divin^Ceremonies^but only of divine Ceremonies,for what a number of Divine Ceremonies and Laws are 1 in the Law of Mofes, which were given by the Lord himfelf ? as is | clear by the words, ver.i Tipfo therefore hearken, O ifraefmto the Statutes and judgements, that I teach yotSy that ye may live, and v. , 5* Bvhold I have taught you Statutes and judgments, '^bicb the Lot^ j I . Sed.IV. equallf forbidden^Y>t\.\x.. Of. 6i mj God commanded me, v.^. And '^hcit nation is there fo great, that hath fiatutes and judgements fo ^ghteoHS,as all this La'^ ^hich I ft i/efire you this day} Now of all this Law the Lord faith, v. 2. Te /hall not adde unto the Word ^hich I commanded jouy Neither /hall ey diminijh. The Learned and Reverend Mr Prynne, muftreftrift ' this word of the Law , which can admit of’ no addition , to Lome fpeciall Law, either the Moral I only, or the judiciall and Ceremo- niail only, not to the former ; for then additions to the Decalogue ! only, fhould be forbidden ; this never man taught : Stapleton, in- deed, Rekd. Prin. hd. Dodrin, cont.4. Q^i.Art. g. reftrideth ; it to the Ceremoniall La'^ only ; but Mojes maketh it a Law as large, T. 2. as the ^ord^hich God Commands th : And, (faith he) V.5. ! I 1 I the jlatutes and the judgements Vohich the Lord Commanded me, v. 8. Ad this La% Deut.^i.p.This written Law delivered to the Priefts andkeptinthe Ark, that all IJrael heard read,\. ii. Of which it is faid, v. 24. when Mofes had made an end of Writing of the Voords of this La'io in a Bool^, until! they Veere finijhed. Now this was the whole^'t^e Books o/Mofes ; And were there nothing of Church- Government in Mofes Law ? What fhall we then fay of the High Pritft, his calling, Otfice, habit, of the Priefts, Levites, their charge, calling, attire, of the Law of the Leaper, his healing , his extrufion out of the Camp , of the Law of thofethat were defiled with the dead, of their qualification who were to be Circumcifed, who were to eat the Paffeover, or who not, who were to enter into the houfe of God, and Congregation, who not ; not a few ofthefe, touching Church-Government, are included in the Law that God Comman¬ ded Ifrael, as their wifdom. 4. That there '^ere many" additions made to the fervice of God in the TempIe,not mentioned by Mofes, is nothing to purpofe, except it be proved that thefe additions were made by the Church, without any word of God,, the contrary whereofis evident, for the Temple and whole patern thereof, was delivered in writing by the Lord to David, i Chron. 28. 1 1 . i p. If Formalifts will have no Laws made but by Mofes, as the only La w- giver, they have as good rcafon to fay. That Mofes was the only Canonkk writer, and none but he, which is abfurd. Or, 2. That Mefes by his own fpirit was a Law-giver, and had aflive influence in excogitating the Law ; We conceive that Proteflants are to own this Doftrine, which T imputes to us as Here ticks. Com. in Loc, Pop'll} additions and Ceremonially Sed.IV. Mofes and O.nonick writers, are not Law¬ givers un¬ der God, but organs cf God in writing, & mecr repor¬ ters of the Law of God. Papifts fayj that the Chrch is limited in making Ceremo¬ nies, both in matter and num¬ ber ,and f© do Forma lifts. Loc. 0^2. minifier dr relator verborum {del) cjfct, dr non Leqer>i cendsret : As if Mofes ^erea meer fervant^ and a naked reporter of the Lords La'^ and ^ordsy and not a LaW'-makir* For in the making ol Laws and Divine inftitutions , wc judge that all the Canonick writers were meer patients , as the people are; for God is the Commander, Mofes theperfonCommandedjand a nicer fervanr, Dcut. 4.5. 4*4* bieb. 3. 3,4>5‘ And \Aofes arid all Canonick writers were only to receive the word at Gods mouth, and to hear ir, Ez.ck. 3.8. As meer fervants ; and in this the Church of Prophets and of ApojileSySLnd the Church that now is, were alike : I know no Authority of the one above the other. In¬ deed, in writing and relating to the Church, the will of God, and the Scriptures j Canonick writers are agents infpiied with the Ho¬ ly fpirit, immediately breathing on them in Prophecying and in writing Scripture. But the Prodaimer of a Law , as luch hath no influence in making the Law : Let it be alfo reniembred, that as Pa¬ pifts fay two things to the place , fo do Formaiifts. i That it is not againft Ceremonies. 2. That the Church is limited in making Ceremonies befide the Word , that they may not make them too numerous and burdenfome : This I make good in the words of a famous lefuit, who citeth the words of a Learned Pap ift, approving them. Lorinus, Coment. in Loc. Refellit idem O leafier Hereticos hinc inferentes inflituiy non^ poffe Ceremonias ac rittts nova circa cul- tum dei : ^sam vis ipfe optat moderationem in freceptis ac cenfurisy Htfacilipu fuaviui poffint fervari : To whoml oppofe that gol¬ den fcntence of a man, endued with the fpirit ot God above any Pa- pift. Calvin. Com. in Deut. 4. v. 2. Inftgnis locm , quo aperte dam^ natur quicquid hominum ingenio excogitari potefi. Ibid, ^mniam prepofierd lafcividrapiturtotHsferemundus ad cultus fi^niosy qui tamen precife une verbo damnantury ubi deus it a jubet fuos ac quie fee- re po ft a legi, ne \ufliores e(fe appetant, quam illic docentur. All War- fhip u precifely condemned here^ or any thing devifed about the Wor» fijip by theVidt of men. I would here meet with a Grand exception oi Mr. Hockery Ecclef. Polic. 3. Book,pag. n i. Their difimHion of matters of fubfiancey and of circum fiance, though truCy ^ill not ferve\ fir be they great thingSy or be they fmall,if Qod have Commanded them in the Gofpel, and (ifj his (fommanding them in the (jofpel do mak* them Sea.IV. equally forbidden^ Deut. 4. them unchayjgeable^ there u no reajon that )S'e Jhou Id change the one mo're then the other the authority of the maker do prove their unchan~ geablenejfe ^hich God hath madcj then muft all La'^s ^hich he hath madcy be necejfarily for ever permanent ,, though they be but of cir- cumflancet only, and not of Subftance. I* Our diftindlion of naacters of fubftance and circuroftance rightly taken, will ferve tue turn ; But the miftake is, in that i. Ma¬ ny things are but circumftances of woi tTiip, fuch as are Pofitives and Religious (igruficant Ceremonies to Formalifls, that are not fo to us, for to wear a furplice in facrificing 10 fupiter^ were to make the A(?l: of wearing that Religious habit, an a(^ of Religious honour¬ ing of Jupiter, bu^ to wear Sarpiice and to facnhce in that habit to Jupiter at eight of clock in the morning, rather then at ten, in this place Phylicall, rather then this, is no worfhipping of Jupiter , but a meer Phylicall circumftance, neither up, nor down to the wor- Ihip, and time and place Phylicall, are neither worlRip, nor Religi¬ ous means of worfhip : 2. Time, and Place, Name, Country, Form, Figure, Habit or Garments,to hold off injuries of Sun and Heaven as fuch jlare never commanded , never forbidden of God, and there¬ fore the change of thefc circumftances can be no change of a Com¬ mandment of God: We never advanced circumftances, as fuch to the orbe andfpheare of Morals; Formalins do fo advance their Ceremonies, and therefore if God command Surplice^ though by the intervening authority of his Church, fuch cannot be altered, ex¬ cept God command to alter the Religious lignification of white lin- nen, but we know not where God hath commanded the alteration I of any Ceremonies, except that, the Lords coming in theflefti, as ! a thing to come , muft alter all Ceremonies which iliadow forth i Chriftto come, when the body Chrift is come already; Let us know fuch a ground for alteration of corner Cap, Altar, ^yurplice, except to drive fuch Oxen out of the Temple. 3. We hold that the Lords commanding fuch a thing in the Gofpel, is a reafon why it fhould be ncceflarily permanent for ever, except theLord hath com¬ manded it fhould be for a time only, as he commanded Mofes’s Ceremonies^ and fo Cods Authority of commanding a thing to be un- i \ changeably in his worfhip, is a reafon why it fhould be unchange- [ ably in his worftiip ; and his commanding any thing to be for a time only, and alterably ia his worlhip, is a reafon why it iliould be for a time ^4 Po^ifh and Ceremoni all additions Sea.lV. Four wayes po- fitives are alterable by God only. All things though nc. ver fo fmal, arc a like unaltera¬ ble, if they be ftamped with Gods authority, fpeakingin the Scrip- tUJC. time only, & alterably in his worfhipjfoto us Gods Commandment is a rearon,why his ownCer^^monies and Sacraments of the Ne^ Te~ fiament: fhoiild be in the Church, becaufe the Law-giver hath in feripture commanded them to be : and the reafon why Hookers fur- plice and crefling lliould not be , is becaufc he hath command¬ ed no fuch thing ; Now the reafons of alteration of any Laws in the Gofpel , is from God, never from the Church: as i. If God immediately infpire Mofes to make a tabernacle, and thereafter infpire ^avid and Solomon to make the Temple in the place of the tabernacle, and give them no Commandment for a tabernacle, its evident that Gcd hath altered and removed the Tabernacle , and that the alteration is not from David nor Solomon : 2. If God command types and Ceremonies to be in his Church, till the bodyChrift come, ^otrhlafafied:'2.BxSiul3dfatke holy fpirit ter^rite \ Conceptmn, memoriam eorum '^ua feiebant, non ile fftggejfit fpiritns fantlus fed infpiravit ut hmc potius conceptum, l -l J be heccer lar ormed) :f the Lord did ever any pow:r or adding to his Scrip ure ar all, withouc hts.own imiTiediace mfpirafion,to,^theo:‘?r'«’/i^‘ t or ApoftU' or that God did ntjvcr command Mofe/^ or:Prop^t or Apofile to write Ganonick Scripture of their own head , or that his Com¬ mandment to write Scrip ure, was any other then an immediate in^piratio^^<^wh^eh ilTefKiahy did include every fylUble and word that^the zApofi'Iei^nAT'rophets vyere to vyrite; For f do not con¬ ceive, that I'. God givc fo ApofiUs and Pxophfts povycr to devife a Gofpel and write it •. I fuppofe Angels or meu cculd not have devi- fed it 5 yea, that they could no more havq devjftd the very Law of natuPCj then they could create fuch a piece, a«a reafonabie foul, which to me is a rare and curious book, on which effcndally is writ¬ ten by the immediate finger of Cod, that natarall Theology, that we had in our firft crearioa 2. 1 do not conceive, that as Princes and Nobles do give the Contents, or rude thoughts of a curious Epiftle to a Forraign Prince, to their Secretary, arid go to bed and fieep, and leaves it to the wit and eloquence of the Secretary, to put it in forme andftUe, and then fignes ir, and Teals it wiihc>ut any more a- j do ; fo the Lord gave the rude draugh s of Law and Gofpel,and all I the.pinsof 7'<«^ir^-«4c^/xand TVwp/^, Church-oificers, and Govern- I mcnr, and left it to the wit and eloquence of Shepherds,Heardfmen, 1 Filliers, fuch as were the Prophets, Mofes,T)avid, Amos and j Peter and divers of the Ap^fil-Sy who were unlettered men, to write 1 words and (rileastheypleakd,butthatin writing every jot, tittle, | or word of Scripture, they were immediatly infpired, as touching the matter, words, phrafes, expreflion, order, method, majfefiy, ftile and all ; So I think they were but Organs, the mouth, pen and i tAmmuenfes God as it were, immediately dyting, and leading their hand at the pen, ^evt 2 ?eM.ip.20,2r. 2 Tiw.3.16. i^or.11.2^, foX»4 ^ 1.70. God borrowed the m«u h oi the Prophets ; As he ffake by i the mouth of his holy Prophets^ ^hich hath been finee the '^orla began : I Now when we askfrom Prelates whar forcof addicionall, or acci- I dentall wctrlhip, touching Surplice, Crofle,:and other Religious Po- ^ fitives Sc(a.iv. ^7 ficivcs of Church-Policy, ic fe,that they are warranted to addc to the word,and how chey are diftinguifhed from Scriptures, Dodfri- nals: They gveusthefcCharaftersoflt, i.God is the Author of Doctrinals, and hath expreffed them fully in fcripturc: But the Church is the Author of their Accidentals , and this is eflentiall to it,that It is notfpecified particularly in fcripture,as Bread 2LViA Wine, Tak^g and Eating in the Lords Supper is j for then it fliould be a monies, & Doctrinall point, and not Accidental). 2. it is not in the partreu- P-^pifts larapointof faith and manners, as Dodlrinals are : But hear the Traditions vcty Language of Papiftsj forPapifts putteth this efTentiall Cha- rafter on their Tradition , that it is not written , but by word of mouth derived from the Apdfites , arid fo diftinguilhed from the written word ; for if it were written in feripture, it fhould not be a Tradition. So the Jefiiit Malderkiy in 22. tonv. de virtut. de obj. fidei i. IDub. Pro Apo^olicatraditione habendum ejty epuod turn non inve- neatur in B hints Uteris^ tamen Vnheffa tenet tcclepa, nec conftliis in- ftitutum,fedfemper retentum 2. That the Traditions arc necefli- ry , and how far Papifts dri clear , as I have before' faid i for the Church may coin no Articles offaithjthefe are all in Scripture* For the lews t^o Suppers, and their additions to the pafreover,as Hooker faith, and their fafiing till the Jixth hour every Eeajt day, we re jeft as dreams, becaufe they are not warranted by any word of inftitu- tion j not to adde, that the ChUrch of 'the ^e'^s never took on them to command the obfervation of thefe forgeries , under the pain of Church-cenfures, as Papifts and prelats did their C^offino and their Surplice, ^ j ^ Hooker ^uejlion it is, "thither containing in Scripture, do i'^port exprejf ^ fetttng doWn in pi (tin terms- p^or elfe comprehending cede f. Pol. tn juch fort, that by^ reafoti, '^e may thence conclude all things ^hich are p.4 necejjary to falvation. The Faith the Trinity, the Co-eternity of the Son ^i-th the Father, are not the firmer^ay in Scripture i farthd other, let us not thinly, that long as the World doth indure, the ^it of manjhall be able to found to the bottom of that \chich may be concluded out of Scripture, - Traditions \ye do not 'rc jeU, becaufe they are not w Scripture,nor can other- mjejufiaertly , by any reafon, be proved to be^of God. That ^hkh oj Ood, and may be evidently pr oved to be fo, Vpedeny not ; but it M 2 death liUfW 68 the. duly Rule . 1 V. V/hat .is it to be coa ■ tained in Scripture, and Iiow far it nia- keth any thing un¬ lawful! ac¬ cording to Heolicr- hath m its, ^ndey altlMugh ^n^riptej^^.yet the jelf fame -firce and au- thority ^ith the Written LaWs of Godi -^-^rStech as are alterable, Rues and ChflAmeSjfur veing ApoftolicaPt jt is pl^t the manner -of delivering themto,tke ChnrcL] ^byit,the Author fromepphom they proceed y ^hich gave them- their force and credit. \ ; , _ The confequences-^f Scriptii-r€5 ate doublell'e (nany,and more then are known co us, and the paryculars of that government that Vfe contend for^are in Scrjpture,that is, there fliould be no Go¬ vernment, but what is either ejtprtlly. in Scripture, or may be made but^ by juli confequence, \ye believe, il theyipannot be proveddrom Scripture , let them fall as raens,^,, ,vyithout, any, Scripture, is a great untruth ^ for naturqjl reafon may warrant ne'\y Sacramehis i as welfasnewTi^- cramentals. 3. If Traditions, hgve their force arid credit from, God , not from the manner of delivering them, that is, from being contained in feripture, or not contained in it ; then certainly they, muft be of the fame Divine necelTity with feripture ; For whither Chrift Command 'that the Bareans believe in the Mefljah , by the Vocall Preaching of Pauly OX by t^ written feriptures of the Pro¬ phets and ApofileSy it is ail^ one , itis the fame word , and coming , from Chrift, muft be of the fame Divine authority : But this is to beg the queftion, for that we are to believe no unwritten tradition; becaufeJ Se(5t.lV'^ our Morall 6p becaufc ic is unwritten , to have the felf (ame firce and authority '^tth the fVritten La^s of God. For Lorinm, Cornelius a Layide^ Com. in 4. peuter. Eftim, Com. in. 2. Thef 2.15. BelUrminefTan- nerm, Adi^lkerttSy Eecanm, fay, tvhiiher the Lord deliver his nf lnde to m in his fVritten Scripture y or hy Tradition, it is Jlill thefVordof God, and hath authority from God. But the truth is , to us it is not the Word of God, ific Bcnoca part of the Counfel of Goi written in A^ofs, or the ^ttd Apo^les j for though the Word have authontyoi l/.from Godjnqi from the Church, nor from men, or the Upftnner cf delivering ofir, by word or writ ; yet we with the Fa¬ thers and Proteftant Divines,j,Kd evidence of fcripture, Band to that of Homil. 2p.' /Vhat arp \entien , yvhat are not vvri te» ]cek^ not after : Aod.fo, feek things^ja not afc^T Surplice, Crr/Ii g, and the lik'^: And rha' 077 Wpfhnp, fipccj n TSf^Jpuf. tm pa,^Tvet^ St077vl/juV« 7!^ii^'.Mjf «7w? ^roa- « toT? ea^zliKOii 'itJj ax/yo- Jby. Coneikn. Tridenti. c.i. Sefl'.4. Syjiedtis traditwies fine feriptOy atquc fmp^ turam pari- pictitisaf- feclu, ac revermix fufcipitac veTicmur. Ibib.p. 4^. dcrogi- teth no¬ thing from the honour of God in Scripture, that he be confultedin the mean- eft things. flomCy - And he u a Theef that takfth . another mla'^full then the i'c^/pf«r And if we admit reafon, and exclude Scripture, it is as eafie to prove their Traditions, as our Pofitive additions to Wor- fnip : And what Anfwers Papiifs give for their Traditions, to elude the power of Scripture, and evidence ofTeftimonies of fathers , ail thefe fame are given by Prelats for their additions ; to fay nothi^ thit Hookpr aflerteth unwritten Traditions to be Word' ai!8 in the very ftile of the Gouncel of Trent , we are to acknowledge Traditions, though unwritten , yet to have thefelf fame authority and firce ^hh the fVrittenLa^s o/'G^i?^.And‘fhal the Surplicfe and Croffe and fuch ftufFe,be of the felf fame free and authority with the Evan¬ gel according to : But what wonder ? Vot Hooker holdeth, that we have no other way to know the feripture to be the Word ofGod, but by Tradition, which Popifh Aflertion holden by him and Chilling'^orth, to me, is to make the Traditions of men the objeft of our Faith. Hooker : About things eafie and manifefi to all men by Common fenfe^ there needeth no higher Confultation, becaufe a man ^hofe ^if- dom u fir Weighty affairs admired, X>Pouldtak£ it in fame difdainto have his Connfel folemnlj asked about a toy • fo the meannejfeef fame things is fuch, that to fearch the Scriptures of God fir the ordering of themy ^ere to derogate from the Reverend Authority of the Scripture, no lejfe then they do, by '^hom Scriptures are in ordinary talking very idely applied unto vain and Childifh trifles . Anf I. It is a vain comparifon to refemble God to an earthly wife man in this ,* for a King of Kings, fuch as Ariaxerxcs , if he were building a ftately Palace for his Honour and M * gnificence , would commit the drawing of it, the frame, the fmall pins, rings, bowles, tothewifdom ofa Mafter of work, skilled in the Mrrhematicks, ^ and not trouble his own Princely head with every fmall pin ; but this is becaufe he is a man, and comets fhort of the wifdom, skill, and learning of his fervan:s. a. B>.ciufe, how his Honour and Magnificence be declared in every fmaii pin of that Palace , is a bu- finefle that taketh not much up the thoup^hts of a ftately Prince^J The contrary of both thefe are true in the Lord our (?^hi$ wifdom 71 Sc(^. 1V» of our Morall Anions, is above the wifdom of Mofesy and Mofes cannot frame a Taberna¬ cle or a Temple for Gods Honour in the Jeaft pin orfriuffer, with fuch wifdom as the only wife God c n do. 2. The Lord is more jealous and tender of fis own Horour- , in rhe meanes and fmalkic way of illuftrating of it : Yea, in the fmalleli Pinj then earthly Princes arc , for earihly I'tinces may Communi¬ cate with their inferiours the glory of curious works fet forth, , as (poking monuments of their honour ; the Lo>d '^ho I not give his glory to another ^, never did communicate the glory of deviling wot Qiip^or the Religious means of worlhipping and ho¬ nouring hij glorious Mijelty to men. 2. God hath thus far condif- cended in. his wifdom, to fpeak particularly in written Oracles of I every Pin, Ring, tittle, Otficer o* his houfe, of every Signe, Sacra¬ ment, Sacramentall never fo mean and final! j Ergo, It is no dero¬ gation from the dignity of Scripture, to have a mouth to aske coun- j fell, vvhcrc God hath opened his mouth to give Counfeil in written j Oracles: 3* ^hcre is nothing politive in Gods worihip lb fmall, as ! that we may dare to take On us to devife it of our own head. 4. concrad.cTeth himfelf; he faid the Ceremonies have their authority from God, and though unwritten have the fclf fame force and authority with the written Laws of God, Here he will have the un written pofitives fo fmalland far inferiour to written Scrip'ur , thatto aske for feriprureto warrant fuch fmall toys, « i to derogate itom the reverend Au hcritv and D'gnicy of the Scrip¬ ture ; fo Ceremonies pag.^6. are but Toyes, unworthy to be Written ^ith Scrifturey but p.44. They have the Jelf fame force and authori¬ ty 'Ooith Written Scrittkr , Hooker. It uunpojfble tobe proved, that only the Schoole of ChriH ^looker l.i. I in his 'doord is able to rejol ve us, oebat ts good and evil : for \>rhat if it ^ere true concerning things indifferent, that unleffe the VOordof the - Lord had determined of the free ufe of them, there could have been no Lafefull ufe of them at all, ^hkhnot^iihfiandinq is untrue becaufe k is not the Scriptures fetting doWn th:ngs indifferent, but the\r not fet- ting them do^n as necejfary, that doth make them to be indifferent, Anf Then becaufe the feriprure hath not forbidden the killing Hew of our children to God, as a falfe worlliipagainft the fecond Com arc mindment, but only as an a/T of Homicide againft the lixthCom- mandmenr, and hath not forbidden all the ^fe^^ijh Ceremoniesfo they have Scripturithe oncly Rule Sea. IV. Some afti- ons fuper ■ naturally moralU feme mo¬ ral 1 natu¬ rally or ci¬ villy, o- thersave mixt. hxve a new lignificadon to point forth, Ghrifl; already come in the flelli, thefemuft all be indifferent .- For ilet,V"ormalifts give rne a i’eripture to prove, that ClrcHmcljton^ksl^ln^vf CbiUren^facrijicwg of ’Beafls^ are any wayes forbidden in this notion, but in that. they are not commanded, or (et doW^n in the. ^ord m not neceffary- ? 2. Such Divinity,! have npt; read ; That only the Schoole ef Chrijl is not .able to rejvlv'e m.t^hat is good and evil : rmeatt Morally goo4'and evil. For pag.5<4,Book 2, faith, The controverjle ^ould,end^ in ^hdeh '^e contendy that all our aUlions are ruled by. the )?pord •' Jf i . Wi? Vcould k^ep our [elves within the campajfe of m.orall aSlionf^ atlions ^hich have in them vice or vertue : 2. if \^e would not exaSl at their hands for; every aSl^on, the kpopeledge of feme place of Scripture^ out of which, vve muFi [land bound to deduce it, Then it is like the d’chool of Chrift, the word can and doth teach us, vvhat is a Morall aUi- on good or ill, an ahiion in which there is vertue or vice - and to me it is a wonder, that the Old and Nt;.w Tieftaraenr, which containetl^i anexidfyftetiie and body of. all 'Mora Is, whithei: naturall oc.CU vill, or fupernaturalljfhould not he the onlyiule of all Morals., ^ Now I finde that Mr. Hooker faith two things to this i.Thae Scripture doth regulate all our Morall a H ions, but not feripture only, for the. Law of nature, andtho moji concealed inJlinUs of nature, and other principles may warrant our a Uions : . fVe. move, ( fait h he J We fleep, we ta^e the Cup. at the hand of our friend j a number of, things we often do, only ,to fatisfie fome naturall dejire, without prefent exprejfe and aUuall reference to any Commandment of God ; unto his glory., evtn tbefe things are done which vve naturally perfprm,and not only that which naturally and fpiritually we do,forby every ef- . fe 61 proceeding from the mofi concealed infiinlds of nature^- his power is made manifefl. 'Rut it doth not there fre follow , that of necefftty We . Jljall (in, unleffe we exprefL.y. intend the glory of God, in every fuchr* ■ particular. Anf. 1 fpeakof thefe more diftindlly hereafter, here I anfwer, thatas there befome adions in man purely and fpiritually, but fuper-, naturally morall, as to believe in Chrifl for Remtjfion of fins, to love Godin Chrifi : Thefethe Gofpel doth regulate. 2. There be fome - affions naturally morall in the fubftance of the a6l, as many things commanded, and forbidden irt the Morall Law ; and thefe are to be^ regulated by the Law of natur? and the Moral! Law : 5. There be' fome V/ our MoraB. 73 Jbme ^lons mixed, as fuch aftions in w hich nature, or concealed i^infts of nature are the chief principles, yet in, and about thefe aftions, asm their modification of time, place, and manner, and meafure, there is a fpeciall morality, in regard of which they are to ned by Hooksr.At to move,Ptf, uk; the cup at the haud of a frleud, cannot be called fimply morall, for to move may be purely naturall, as if a man againft his will fall ofiF a high plac^ or off a horfe, to ftartintheneeparefonaturall, that I know notany morality in them ; but furelam foriV«W.>/tocometoChrift, which was alfo done by a naturall motion, is not a meet naturall adlion, pro- ccedtug fromthemofl concealed wfliuat of uature. fo tofleephath fomewhat naturall in it , for beafts do fieep, beafts do move • I pant they cannot take a cup at the hand of a friend,they tannotVa- lute one another I (It is inftance) but fancy fometimes in men do thefe, whereas confcience Ihoulddothem : Whatisnatu- rail in moving andfleeping, and what is common to men with beafts I grant. Scripture doth not direft or regulate thefe aiffs of moving pd neepmg ; we grant aftions naturall and common to us, with beaft^ need np the rule of the Word to regulate them : But this I muff fty (I fpak it, my Record is in Heaven, not to offend any ) FormaUfls, as fuch, and as Prelaticall, are irreligious and Profane : One of them asked a godly man, trill you have Scripture tor oi- v,ng ,cur horfea peck, of Oats, and for hreaking Poinde, and eajinfor ohejmg natures And therefore they bring in thefe inftances to make fporti l^t I conceive, fieeping moderately, to inable you to the fe^ice of Ood, as eating, drinking, that God may be glorified, r ^ "'>;^bire,& manner of doing,MoralI,& fo ru ed by Scriptme, and Scripture only, and not regulated by na- turaU inftmas : But what is all this to the purpofe ? are sJplice, Croffirg, Samtt.dayesSM<.\t aftions as are common to us with beafts : as moving and Beeping are/ Or is there no more need that the Pre- hte be regulated in wearing his corner. Cap, his Surplice in Crolf ne, Some l^b, fafi"nnvr'ff'a‘ “ in moving, in fieepinf, fn • 5 gro.iK . rcnceto 2. Exprcliond aiftuall reference and intenrion to every Com- ?domI^"''’'^‘u’k°"n particular aftion; I do not urge, a habituall reference and intention I conceive is i,o|l IZ N (If actions. Sea. IV. 74 Book X. Eccl.pol. F'T4‘ Serif tart the mely Rale denforfhtouiinScriptUie; I C*rAo jk 3. hy every effeEl^ proceeM/t^ front the mofi concealed inJUnU; of nature is made mantle ft in his po'ieer. What then? the power of God is manit'cft in the Swahows building her nelt j Ergo^ neither the Swallow in building her neft, nor the Prelate in Croffiag an infant in Baptifme to dedi¬ cate him to Chrifii luve need of any exprtfl'c or aduall reference to any Commandment ot God or Gods glory .• Truly, it is a vain con¬ sequence in the latter part, except Hooker make SnrpHce^ Crofftng^ and all the mutable Frame of C hare h' Government to proceed from the me(i concealed inji in Sis of nature, which fliail be new Divinity to both ProteHants and Papifis ; And I pray you, what power of God is manifeft n a Surplice ? I conceive it is a ftrong Argument againft this n ucable frame of Government, that it is not in the power of men to devife, what Pofitive fignes they pleafe, without the word to manifeft the power, wifdom and other attributes of God; For what other thing doth the two Books opened to us, Pfal.i^. The Book of Creation and Piovidencc and the Book of the Scripture^ but manifeft Goddn his nature and works,and mans mifery and lle» demption in Chnft ? Now the Prelats and Papifts devife a third blanke book of un¬ written Traditions and mutable Ceremonials ^ We fee no Warrant for this book : 4. Hooker maketh a man in many Moral! Adions,, as in ^^pearingr a Surplice, in many aftions flowing from concealed iri-‘ fiinSlsof ~nature, as in moving, fleeping,lik&either the Philofophers, Civ ilian or Morall Athieft , or like a beaft to ad things , or to do by themeer inftindof nature. Whereas being created accordingto Gods Image, efpecially, he living in the vifible Church, he is to do all his adions deliberate, even naturall and morall in Faith, and with a Warrant from feripture, to make good their Morality, Tfa» up. 9. Pr;/,and not to take ttipend or wages for Preaching, is commanded, for confidering the condition that was in, wa', i Theff.2.6. To feek glory of men, was a thing forbidden in Scripture , andfo the contrary cannot be a thing net commanded; and not to be gentle, v. 7. As the fervantof God ought to be, even to the enemies of the truth, i Tim. 2. 24. Not to he ujfe^ Uionately deftrom to impart foul & Gofpel and all, to thofe to whom he Preached, as i: is v.8. is a fin forbidden ,and for the merit of in- creafe ot glory, it is a dream. Hence 1 draw an Argument agiinft this mutable form of Government: The changeable Poficives of this Government, fuch as Crojfmg, Surplice and the like ; are none ofthefe three enumerated by Hook.^^. 1. They are not warranted by the Law of na:iire,for then ill Nation'? fhould know by the light of nature , that God is decemly worfhipped in Croffe s-nd linnen Surplice, which is againll ^ xpenence. 2. That thefe Pofitives are not neceffary to falvation, with a proper finall nectlTity, as I take, is granted by all. 3. I ti ink Croffe and Surplice^ cannot deferve a greater meafurc of glory : for Formalijls deny ei;her merit oreffi- cacy to their Pofitives. The Jefuit Tannerm, confirmech all which is faid by Hookfr y as did Aqninai before him.* And in his conference w\th Luther , and Oecolampadim y who fay , forima- in gery and their Traditions ; that it is fufficient that the Church fay fucha thingu truth and to he done y and the feripture doth not gain-fay it, ' . , , Aquino/t 2t.q. if. Art. 3. -^ando dicituT'idoritionm magimm, jm cfe Scrip tm ddeoque non ejfe lici~ tmincultudeircfpondctur, Apojioli fmilmi fpirim inflinlfu quadam ccclefu vadiderunt icrmndityquxnonrcliquerunt in feript'u -y fed in obfervatione fidclium per fmeefsionem : CoUo- Hclvcttorumni. Eckius, Collat- 44. concl. 4. Attdetl Hen. Lhitclidijjerit enim. Qont» I^thei^ Zrvinglium) dicere dcura in ntjirU maginibus Cbriliianh vuUm habere CompUcentim: <^rs hoc ei rctulit, fierce Ittcra mn mtrAiuunt, SECT. 7^ Morall ohedience is ultimatelj Sed.V. S E C T. V. Morall Obedieme refolved nltimatelj in Scripture, FO U farther light in this point, it is a Quelfion : What is the for- mall objed of our obedience in all our our Morall adions ? that is,Whether is theFaith pradicall of our obedience, &the obedience M icfeltjin all the externals of Church Government refolved in this ul- Whither timately and finally. This and this We doyand this point of Government our obedi- We believe andprablife ; becaufe the Lord hath fo appointed it, in an cnce in immutable Platform of Government in Scripture : or becaufe the Chinch- Church hath fo appointed, or becaufe there is an intrinfecall conve- ukimatcly thethinjg it felf, which is difcernable by the light of na- refelvcd in ture ? Anf. This Queftion is near of blood to the Controverfie this faith between Papifts and us, concerning the formall objedt of our faith: thcLordyor thatis,Whither are we to believe the ‘feriptu re to be the Word of God, becaufe fo faith the C Web : or upon thisobjedlive ground, t c c urc . Pq fpeaketh in his own Word ; Now we hoid,that feripture it felf furnifheth light and faith of it felf, from it felf ; and that the Church doth but hold forth the light : as I fee the light of the Candle, becaufe of the light itfelf,not becaufe of the Candldlick.’ Hence in this fame very Queftion , the lews were not to believe, that the fmalleft pin ot the Tabernacle, or that any officer. High- PriefiyPriefi or Levite, were necelfary , nor were they to obey in the fmalleft Ceremoniall obfervance j becaufe Mofes and the Priefts or Church,at their godly difcretion,without Gods own fpe- ciall warrant faid fo : But, becaufe fo the Lord fpake to Mofes , fo the Lord gave in writing to *7) -(fW and Solomon, i Chron,^%.\^, Jp. And fo muft it be in the Church of the New Teftament , in all thePeficives of Government j otherwife, if we obferve Saints- dayes, and believe Croffing and Surplice, hath this Religious fignifi- cation, becaufe the Church faith fo ; then is our obedience of con- fciencc finally refolved in theTeftimony of men fo fpeaking,at their own diferetion without any warrant of feripture. 2. To believe and obey in any Religious Pofitive?,becaufe it is the pleafure of men fo to Command, is to be fervants of men, and to make their will the formall reafon of our obedience, which is unlawful!. If it be faid, ' that we are to believe and Pradfife many things in naturall necef* fity, as to eat, move, fleep, and many circumftantials of Church- Po¬ licy, becaufe the Law of naturall reafon faith fo j and becaufe there is Sed.V. refotved in Script fire» is an incrinfecall conveniencyjand an aptitude to edifie,& to decorc and beau ific in an orderly and a decent way the ferviceof God, and not fimply, becauje the Church faith Jo, nor yaihecaufe the Lord fpeakfth fo in the Scripturcy and therefore all our obedience is not Ultimately and finally refolved into the Teftimony of the Scripture, 1 Anfwer, That there be fome things that the Law of Nature commandeth, as to move, cat, fleepe ; and here with leave I diftinguifli the common pradife of men from they#//, what men in confcience ought to do, as concerning the former, mo- rall and narurall mens praftife is all refolved in their own carnall will, and lufts, and fo they ear, move and fleep,becaufe nature, and carnall will, leadeth them thereinto, not becaufe God in the Law of nature (which I humbly conceive to be a part of the firft ele¬ ments and principles of the Morall Law, or Decalogue, and fo a part of Scrip ure) doth fo Warrant us to do ; and therefore the moving, eating, drinking of naturall Morality arc materially lawfull and conforme to feripture, for God by the Law of nature commandethborh Heathen men, and pure Moralifls within the vi- fible Church, to do naturall afts of this kinde ; becaufe the Lord hath revealed that to be his will in the Book of nature: Butthefe Heathen do thefc a^s, becaufe they are fuitabic to their Lufts and carnall w 11, and not becaufe God hath commanded chemfotodo in the Book of . nature ; and this is their fin in the manner of doing though materially, Et quod ftibflantiam ablMy the aftionhe good* and the fame is the fin of naturall men within the vifible Church’ and a greater fin ; for God not only commandeth them in the Law of nature, but allb in Scripture to do all chefe naturall a(fts, becaufe God hath revealed his will in thefe naturall a(ftions,as they are mo¬ rall to naturall men within the vifible Church, both in the Law of nature, and in the feripture, and jV? they ought to obey, becaufe God (b commandeth in both, and in regard all within the vifib’e Ghurch,are obliged to all naturall atftions in a fpirituall way, though their eating, moving, fleeping be lawfull material ly,£'/^/W/#/^y?ji- tiam abfwyytt becaufe they do them without any the leaft habituall reference to God, fo commanding in natures Law and feripture, they are, in the manner of doing, finfull j oiherwife Formalip go on withPapifts and Arminians to juftifie the aftions of the unregene¬ rated, a« fimply Lawfull and good^though performed by rhem with 8o Mordl obedience is ultimately . Sedl. V. no refpe(^t to God or his Commandment ; 2. As concerning aflions of Church-Policy, that cannot be warranted by the light of nature, and yet have intrinfecall conveniency and a. tirude to cdifie and de¬ cently to Accomodate the worlhip oCGod. I conceive thefe may be done, but notbecawfe the Cliiirchfo commandeth, as if their com¬ mandment were the formall reafon of our obedience, but becaufe partly the light of the Law of reafon, partly feripture doth warrant them •, but thatCrolTc and Surplice can be thus warranted is utter¬ ly denied ; Again I conceive that there be two fort of politives in the externals of Government or worlhip : i. 5’ome Divine, as that there be in the Publique WorlLiip, Prayers, Praifing, Preaching, Sa¬ craments, and thefe are fubftantials ; that there be fuch Olficers, Pallors, Teachers,Elders and Deacons; that there be fuch cenfures, as rebuking , Excommunication and the like, are morally Divine, or Divinely Morall : and when the Church formeth a DireSiory for worfhip and Government, [he Dtrc^lory it fell is in the Form not (imply Divine. And if it be faid that neither the Church of the Two things J^ws, nor the Church Afofiolique had more a'^rittenlDirePiory^nor in the ex- they had a Written Lelturgj or book^of Common Prayers or Pub lick^ ternall Church-fervice: I anfvver, nor had either the lewilh or Apojiolic^ rSubftan any written Creed or fyfteme, written of fundamental! Ar- tials.z.Ac- f^^ch as is that, which is commonly called the Apoflolic^ cidentals. Creed i but they had materially in the feripture the Apoftolick Creed ; and the Directory they had alfo the fame way, for they pradlifed alD/7 imperared and Commanded by Religion, which flow immediately fromother vertues,as it may be from mercy and ci^mpaiTion to oupl^other, but are Commanded by Religion, as /aw. i. 27. and an. defiled be fire God and the Father, is this, to %ifit the father I fife and the Votdo^s, &c. Service is from the bond of fubjedion, to re^rence God as an inferior or fervant doth his Lord and M .fter- Afer- vant doth properly do the will of hisMafter, for the gain or profit that redoundech to his Mafter ; but, becaufe we cannor be profi¬ table to the Almighty by way of gain; theiefore we are to ferve him in relation to an higher end, then acceffion of gain (of which the 16, 2, lob 22. 3.^ For the declaration of ms glory ; For Worfhip formally is to give reverence to God ^r his excellercy j in one and the fame ad we may both Worfiiip God and ferve him. Only fervice doth include the obligation of a fervant to a Lord. As concerning Love, Faith and Hope, they are internall Worfliip, not properly Adoration ; Love as Love doth ra¬ ther import an equality with the thing loved, and a defirc of an U- nion, rather then a fubmifiion. It is true , there is a perfedion in that wfhich we Love, but not eflentially toperfed the Lover, that pofliDly may agree to the Love between man and man , but not to Love as Love t for the Father Loves. Chrift his Son, and did delight in m m from eternity,' 8. 30. A fuperior Angel may Lovean inferior ^ yet the Father cannot be perfeded by Loving Chrift nor afuperior Arg 1, by Loving any inferior j Faith md Hopem^y hippie a refiing on a helper as a helper, and fo are internall Woilhip ; if they be adoration formally may be a Queftion. It is an untruth which 4? vvith other fchcol- men lay. That ^ith the fame Religion by ^hich We Honour holy men. We Honour god-, upon thts reason, becaufe holinefe in them is a parti- ^‘pattonoj the Dtvme Nature, therefore god muflbethe imrinfccMl ^ ^ end, Two a(51s of Religi¬ on,! mpe- rated, or command¬ ed, and eli- cice- Kiipbitel .to. I. in zi.q. 8 i.Air.4. difp. vnica. 84 of Praife^G f< ry be(5t. VI. ett(^y an^ '^rma.ll reajcn ^ jvr ^'’hich Ue Hon<:uy the Saints. Jt'os Holi- neH'e in Saints , is a par.icipa . , of the Divii e nature ; bu.icisa men is^not Temporary and a created parcit^pation , it is noc.'he fame very ho- worflnp. lint fl'e that is in God 5 but checreact d tftedi thereof : and fo the Love I bear to any CrcaVure, bec^ife there is fothewhat of Uod in every Creature ; And die Love to ou; Neighbour, Commanded in the fecond Table of the Law , fhouid be he Love oi Cod, Comman¬ ded in the firft Table of the Ln*'. 2. When I bow to the gray¬ haired, and to the King ; I then do an adl of obedience to the fifth Commandinent : No man can fay, that when I bow to the King, or to an holy'-iiiSn, that i am then bowing to the God of heaven, and Worlliipping God : No atffs terminated upon Saints living or dead, are adts of Worfliipping God ^ yea, reverencing of the Or¬ dinances of God, as the delighting in, or trembling at the Word, are not properly ads of adoring God. Obedience. is founded, not formally upon Gods excellency, pro¬ perly fo called ; but upon his jurisdidion and Authority to Com¬ mand. Adoration. Adoration is the fubjedion or proft ration of foul or body to God in the due recognition and acknowledgement his abfolute fupre- macy. There is no need, that lliould deny, that there is any inrernall Adoration^ for l\\tt Adoration is only ah externaii and bo¬ dily WoriL ip of God, can hardly be defended ; for there may he. Adoration in the blelfed Angels, as may be gicher.dfrom ^.6. 1,2,3. llfb.i.6. And it i? hard to fay, that the glorified fpi- ritslocfed out of the body, and received by Chrift, AU. 7. 5^. *PfaL 73. 27. Into Paradice,Z,«^ 23. 43. And fo with him, Philip, 1. 23. And Praying under the Aitar, Rev. 6. y which vve cfFer our ti(x!:es to God, and fubjed the utter man to him, in lign of fervice, and reverence to lo fupream a Lord ; fo there is a heart- pi eft ration , and inward bowing of the foul, anfwerable thereunto. As the prcftftion, whither aduall or habiiuall, in a locall and bodily approach, or in verbal] titles of Honour , in which we Ho¬ nour great perfonages, by bowing to profratian and kneel¬ ings is an ad in its ftare Civill, not Religious we intending ( 1 prefle notihcnecflTiiy ofafbrmaJl or aduall inrention)only to conciliate Honour to thcm,fuirable to their place and dignity : fb a profefiion, whither adiiail or habiruall, in a Religious bodily approach to God, either by prayer or proftration.or inclinationof the body tending to the Honour of God is a Religious ad.Now bodily proft ration of it felf, is a thing in its na. ure indifferent , and according as is the ob- jed, fo is it either Artificial! : as if one fhould ftoop do.vn to drive a wedge in an image; or civil!, if one bow to Honour the Kingi ©r Religious, when God and Divine things are theobjed thereof: But with this difference, the intention of the mindc, added to ex¬ ternal! proftration to a cieature reafonab!e,may make that proftra- tion idolatrous, and more then civill honour. Thus bowing to Ha- mans Honoured by Ahafiterns, who hath power to confer honours' Kcli- ifpeoplebowtohimastoGod, is more then civill honour: And Corwf/Zw his bowing to Peurj AH. lo. as to more then a man, is widuhe Idolatrous, and not civill honour ; and the Carpenters bowing to ad of reve- an Image, as ;o a piece of Timber formed by Art, is only Artificial! lendng, bowing ; and if any ftumble at a ft^ne before an Image," and lo fall a- before it, it is a cafuall and naturall fall ; whereas a falling down wiihinrentionto Adore, had been Religious Adoring; But when ous- bma the objed of bodily proftration or kneeling, is God, or any Rdi- civill ob gious reprefentationofGcd, whither it be the elements of bread except and wine, which are Lawful! Images of Chrift , or devifed pidures cr portraids of God or Chri^ ; becaufe thefeob/eds are not capa- tie ofartificiall, naturall. or civil! proftration, if therefore they he Rd'pious' terminaring ohjeds of bodily kneeling or preftration; thefe Religi- aduiltion \mXsGodsand Religiom things s muft fo fpecifie thefe of^c’vill bodily ads, as that they muft make them Religious , not civill ads, though 8^ of {^dorat.o/i. Sea. Vlv Mmyr, comment, in 1 c.i.v.i5. What wor* ilaip is ? though there be no intention to bow to God ; for bowing to God hath from the objed , that it is a Religious bowing, though you in¬ tend not to direa that bowing to God, as bowing to fapiters Por- traia, is a Religious Worfhippingof that Portraia, though you intend not to woriliip the Portraia : for the ^a and Religion ob- jea together, maketh the aa of proftraiion or kneeling , to be el^ fentially Religious, though there be no intention to bowtothefe; indeed the intention to bow to God, maketh kneeling to God to be more Morally good, laudable and acceptable before God, then if therewere no fuch intention, but thew.ant of the intentior ,rnakech it not to be no Religious worfhip, nor can it make it to be civill worfhip. Hence let this beobferved,that intention of bowing can,or may change that bowing which otherwayes were but civil! (if there were no fuch intention of over-elleeming the creature) into a Reli- gi .|is bowing, but neither our over or under-intenii an can ch ange a Religious kneeling to God, or to an Image into a civill kneeling, becaufe civill or naturall bowing to creatures, is more under the power of an humane and voluntary inftitution of men, then Reli¬ gious bowing, which hath from God without any adl of mans free w ill, its comp leat nature. When we kneel to Kings, wefignifieby that gefture, that we fubmitour fclvestohigl.tr powers, not Am¬ ply ( faith 7. Martyr^ but in fo far as they Command not things againft the Word of the Lord. When we Adore God , we Adore him as the Supream Majefty , being ready to obey him in what he ftiall Command, without any exception j the Adoration of men,fig- nifieth a fubmiffion limited, if it go above bounds, it is the finfull in¬ tention of the Adorer, who may change the civil Adoration intoRe- Ijgious , and may afeerid : But the Adoration of God cannot fo def- cend, as it can turn into Civill Adoration , only keeping the fame objed it had before. fVorJhip is an adion,or performance, or thing, by which we ren¬ der our imm.ediate honour to God, from the nature of the thing it * felf : 1. 1 call it an adfion, becaufe the paflion of dying or fiifFcring, is not formally worfhip ; but only dying comparatively, rather then denying of Ch^ifty or dying fo, and fo qualified, dying with Patience and Faith, may be called a worfhip. 2. I call it not an aflion only, but a performance or thing ; becaufe an office , as the Prief- hood, the Miniftery is a worfhip, and yet notan aftion; Some¬ time, Sea. VI. of Werjhip. 1 87 time , Time iz felf , as the Sabbath Day is a Worfhip ; yet it is not an adion : So the Lord calkth it His Holy Day: and undenyably the le'^ijh dajeSf the High Tfiejis garment ^ and many things of that kinde, were Divine or Religious performances, things, or adjundis of Divine Worfhip, but fo, as they are not meer- ly adjundfs of tVorJhip, but di.KQVeorJhip ^ for ihtHigh Triefis E- was not only a civil ornament, nor was it a meer Piiyficall or naturall means to fence off the injuries of fun, and Heaven, we do not think that the Lord in all, or any place of the Old or Ne^ Teflament fettcth down any Laws concerning garments fimply, as they do fence off cold or heat, that belongetfi to Art, only he fpeaketh of garments as contrary to gravity, as fignes of vanity and lightneffe, &c. Zepha,i,S. 1 And of garments as Religious obfervance^of which fort was the attire and garments of the Priefts and High-Priefts in their fervice, in which confiJe- ration the Religious times, holy place.*, and Mofakall garments were Divine jvorjhip, by which God was immediatly honored, but not adjiindfs only, or adlions j but Religious things or performan¬ ce*. 3. It is fuch a performance, as from thence honour doth imme¬ diatly redound to God, but that this may be the clearer ; I conceive Worfhip is that there is a twofold immediate honouring of God, in thewor- animme- flupof God: I. An honouring of God Icffe immediate, as hearing of the word, is an immediate honouring of God, becaufe honour but flowetb immediatly from God, hoih Ex conditione oper is ^ and Ex femeVor- condUions operantts j from the nature of the work, and intention of flhp honc- thew^orker : yet it is a Icffe immediate honouring of God, in re- gard, that I may alfo hear the word even from the condition of the work, andfofromtheinrrinfecallendof the worker, that I may learn to know God, and believe , for thus far I am led to honour God immediatly in hearing the word; that aftion of its own na ure conveying honour to God; there inrerveeneth alfo a msdimn amidft between me and the honouring of God, to wit, the Preacher, or the B bk; to which no external! adoration is due There is ano¬ ther more immediate worhaip, to wit, praifing of God, from which by an immediate rcTult, God is honoured, and in worflaip efpeci- aUy ftriifly immediate, God is immediatly honoured both in the in- '* tention of the work, and theintrinfecall end of it, and the inten¬ tion of the worker j though no other thing be done, and others be not 83 of Wcrjhij). Sea.VI. A twofold intention in worfliip. notedihed eirher in'krrovskdgej increafe of Fai^h , or any other wayes : And in thi?, duties ot the fecond Table, of mercy and jii- fticc, d)ff.*r from worfhip, in that fuch adls of love and mercy, as to give almes to fave the life of my brother, or of his beaft, are not a(!Fs of worlkipping God ; their intrinfecall end, and the nature of the work being to do good to the creature, principally, Ex nutura^ coYiditione o^eris, though God alfo thereby be honoured; yet in a more fecundary confideration ; For I praying to God, do immedi¬ ately from the nature of the action honour God, though no good fliould either redound to my felf, or to the creature ,• thereby , ic is true, God, by ads of love and mercy to our neighbour, is honoured two wayes : i.ln that men feeing our good works do thence cake occafion to glorifie our Heavenly Father, whofe truth teacheth us by the grace of God to do thefe works, but the intrinfecall and proper ufe of thefe, is to do good to our felves,as in w'orks of fobrie- ty, and to our neighbour, as in works of righteous dealing, but not immediatly, and in the firft and primary confideration to honour God, as in works of Piety, holincfle and worfhip, the honouring of God by fecondary refultance, doth iffue alfo from thefe duties of righteoufneffe, but not as from the ads of praying, praifing, Sacra- nicntail eating, drinking. 2. The doer of thefe ads of mercy, may, and is to intend the honouring of God. There is a twofold intention in w'orfhip, one formall and proper¬ ly Ke Unions y and is expounded Moral 1, Ex mturk rei , to be Reli¬ gious, it being fuch an intention, as can have no ocher Rate :n wor- iFiip, ^ Re ligiom State y as if the three Children ihould bow - at the Commmandment ot the "King of Babylon y though inten¬ ding to worfhip the true God. Here fliould be an inrrinfecall in¬ tention, Ex naturd &conditione operiiy to wox^w^y and that from two grounds conjoyned together : i.Here is bowing down; 2. Bowing down to a Religiom Oh\eSly commanded by a Prince, and fo cometh under the Morall notion of the command of a ' Judge. When the objedof bowiug down is Religious, the figni- cation that we give divine honour to God by kneeling is as infepa- rable Cfaith Raphael de la Torres) from kneeling or bowing down, as a bearing teftimony by word, that God is true, and knoweth all fecrets, and will be avenged on perjury, is infeparable from vocall fwearing by the name of Qody or as any man fhould be an Idolater, Sed.VI. of Wcrlhip^ : 8P w ho in exprefle words Ihould fay to an Idol, O my God Jupiter h'elp ^ _ mcy though that Adoration were fained , and he whofoprayeth, tom j S* (hould in his heart abhor and dcttH fupiter and all falfc Gods : But 22. g. 94. there is another intention not Religious ; if a Childe reade a Chap- Art. 2. ter of the Bible, that he may learn to read and fpelJ, that is an ai5li- ^ ^ on of Art, not of Worfbip *, becaufe the objed of the Childes rea- ding, is not Scripture as Scripture, but only the Printed Charafters %TcJref. diS \h^y ^i^,Signa rerum Htrernmimnut rerum facrarfim^ fignes of fisverbU, things, not of holy things, and here the objetff not being Religious, Jupiter, de^ the intrinfecall operation cannot raife up.any Religious intention of f the Childe. Upon this ground it is ealie to determine whether or no an intention of Worfhip be eflentiall to WorlBip or not , the former intention which is intrinfecall , and Intentio operie , may be gercifim eflentiall, it refultinglrom thcob/ed:; but the latter intention invocatio- the worker, is fo far extraneous to Worfliip , as whether it be, or . be not 3 the nature of Worfhip is not impaired nor violated* ftamimeri- Hence, Adoration is worfhip • But every worfhip is not Ado- TmeTfalfol ration. Uncovering the head, feemeth to be little older then Pauls dcos,-jcri Epiftles to the Corinthians. The Learned Salmafius^ thinkerh it idolma ef- but a Nationall fign of honour, no wayes univerfally received : But certainly it is not Adoration; Though therefore we receive Supper of the Lord uncovered , no man can conclude from thence TiscjiZidm Adoration of the Elements, as we do from kneeling conclude the * fame, as we fhall here for all bodily worfhip or exprefhon of our af- hibendi cut- feftion to the means of graces ( though thefe means be but crea- tures ) is not Adoration properly either of God, or of thefe means, it is Lawfull to tremble at the word, and for ^oftah to weep before the Book of the Law read, and for the Martyrs to kiflfe the Stake, Vneover- asthc Inftrumentby which they glorified God , in dying for the truth; all thefe being OhieStam quo, and means by the which they Ve- conveyed their worfhip to the true God, and naturall and Lawfull nm^Adora- expreffions of their affedion to God: For uncovering the head, tion. it is a fort ofVeneration or Reverence, not Adoration j 2,ndPaul infinuateth fo much when he faith, t Cor. 1 1,. 4. Every man praying and prophecying, having his head covered, dijhonoureth his head: But it is not his meaning, that he difhonoreth God. 2. The feWes to this day, as of old,ufed not uncovering the head as a fign of honour: But by the contrary , covering was a fign of honour : If therefore P ) the 1 90 of uncovering the head. Sed.VI Cordubj^ 1. I. q. j.dub. Confwca- tion of Churches taken two wayes. Confetta* tionof Churches condemned the being made a vifible Church, (hall receive the Lords Sup¬ per, and Pray and Prophecy with covered heads, men would judge it no diflionouring of their head, or not of dif-refpefl of the Ordi¬ nances of God:Though Paul having regard to a NationallCuftome in Corinth, did fo efteem of it. Amonim Corduba a Francifean, enumerateth nine externall ads of Adoration,but fpeaketh nothing of uncovering the headjas i.Sa~ crifieing, 2. Mart jr dome, 5. giving and Receiving the Sacraments. 4, Suiting of Pardon. 5, Suiting of Qrace. 6. Smiting the breafi, 7. Building of Churches. 8. Inftitution of Feafis. p. Vo^s and Oaths, V^d^x^.C2.^Formalijls fide with them, in Building and Confecrating of Churches, and Holy-dayes, which are but will''Worfhip,asufed by them: And {ot Martjrdome , it is formally an ad of Chriftian fortitude , not worfliip, the confeffion of Gods truth a Concc- mitant of Marryrdome, is indeed worfliip. How fuicing of Pardon, and fuiting of Grace are two externall ads of Adoration, I fee n^|| for by this way, if we regard the multitude of things that we fuit, there fliould be moe then two.- Confecrating of Churches is taken two wayes ; i . For a meer dedication or Civil 1 deftination of any thing to its end and life : As when ahoufe is builded, a garment is firft put on, when we rcfrefli our felves with a draught of water, we may pray for a blefling on thefe, and on all the Creatures for our life, and the very habituall intention of the builder of an houfeto dwell in, is a Civill dedication of it to that ufe for which it is Or¬ dained. Prayer added to it for a blefling of it in the ufe , maketh not a Confecrated thing; for then my clothes every day put on, my fleep, my dayly walking in and out, my Phyfick, my meals, my horfe, my (hip I fail in, fliould all be Holy, Confecrated, and Reli¬ gious things, which I were to Reverence as Religious things ; for all thefe may be blefled in their ufe : But here is that we condemn in Religious dedication of Churches i. That the end being facred, to wit , the habituall worfliipping of God in that place, z-. The praying for the Church or houfe of worfhip, to fay nothing of the vain Ceremonies ufed in the dedication of Churches: Thefe two areapplyed to make the Church holy, and to denominate it the houfe of God,and capable of Religious veneration, and falutation: Then certainly, all the Synagogues oi Judea, fhould be Religioufly holy, as was the Temple. 2. And Prayers fliould be more accept¬ able jCd.VI. Xio place holy under the New Teflamcnt. 91 able to God in the Synagogue for the houfes fake* then prayers in any other place. 5. God ihallbinde himfeif by proniife to hear prayers in the Synagogue, or made with the face toward the Syna¬ gogue, as he did coward the Temple: we were obliged in the NewTeftament to pray with our faces toward the Churches or meeting places in the Ne^ Tefl amenta and we fhould have one fa¬ mous and celebrious Church for all lews and Gentiles, more ho¬ ly then all the little holy Temples now confccrated as holy places, and where fhall this be ? And what typical! fignification mall it have? It muft fignifie Chrifitocome. or already come, both is un¬ lawful!. 2, Again, if habituall Dedication by vertue of Prayer make a place holy, by the fame reafon aduall Dedication (hould make a place holy 5 and the belly of the Whale fhould have been holy be- caufe there Jonah prayed, and every place a believer prayeth fhall be holy, his clofct , a private corner of his Orchard or Garden where he prayeth fhall be holy, for thefe may be habitually defti- ned and appointedf'if you call this Dedication) for prayer only, and it fhall be unlawfull to do any civill bufineffe there, more then it is unlawfull (as Formalifistt2izh)to do any other civil bufineffe in the CWckj, or places of meeting in the N e^-Tefi ament : 3. God himfeif appointedtheplace, the Time when it fhould be built, the perfon, by whom, by Solomon^ not T)avid j the length, the breadth, the Chambers, Porches, Ornaments of the only holy place at Jeru- [alem\ he hath no where appointed and preferibed thefe for the meeting places of the Ne'^ T eflamem, but hath faid that all places are alike, as touchingany Religious holineffe, M.4.23. i 4. Shall we think God is not acceptably ferved, and that the Syna¬ gogues of the lews, of which we read not any patern or rule for Dedication,are Prophane, becaufe they are not Dedicated by the Durand. Bifhops laying the firft foundation ftone of the houfe? Or be- Rau.l.i. caufc they want the ornaments of whorifh Ceremonies, that Z)»- randiu enumerateth ? or becaufe they have not the furpajUng beau- ^ 3 c.8^9* ty of admirable Temples, that 2. little over fuelling \>fith the zeal of profperity builded for the worfhip of God, out ol fuperlative deteftationof Dioclcjlan^ and Maximinm^ who had de- molifhcd all the Churches which Chriftians had leave to build un¬ der toller^ble Emperors, fuch 2i,% Severpu^ GordianuSy Philip, and P 2 ^alic- 9^ Hool^er.ul. pol. 5 .book p,io8. Mr.Hoolicrt foncied Morall grounds of jthc hali- neflc of Churches xmder the New Te- ftament anfweied. No ]>l4ee holj under the New Tefiament Se(5t. V I. Galicnm^ Etifebiw teacheth ? Or tt at we are to give a Tcfiimo- ny of as cheerfull afFcdlion for the beau ifying of Temples void of all typicall relation tothe glory of lefus Chrill:, as David did fhow, 1 Chren.1^,1^. 2 Chron.i,^. And that it is Morall and perpetual¬ ly obligatory under the Ne^ ; that we bellow charges upon fumptuous Temples, upon thefeiancied grounds of Miller Hooker ? For his firft Morall ground is, Nothing is too dear to be be- fio\^>edaboat the furniture of, Gods fervice : 2. Becaufe fumptnom Temples ferve to the World for a Witnejfeof his almightinejje. Whom We outwardly ferve, and honour With the chief efi of outWard things y as being of all things himfelf incomparably the gre ate jl : It Were firangCy that God jhould have made fuch ft ore of glorious creatures on earth, efr leave them all to be confumed on fecular vanity, allowing none but the bafer fart to be imployed in his oWn fervice ; /\»Rareft: and mo ft gorgeous treafures are too little for earthly Kings, y. If the cor¬ ruptible Temples of the holy Ifirit are to be fervedWith rich almes, what Jhould be done for houfes to edifte the living Temples re ieemed by lefus Chrift: To all which I fay; I. The Temple of lerufalem in its glory, proportion and beauty, was a Pofitive worfhip, and fo rauft be warranted by the pofitive Warrant of the Word, and the like Warrant muft all our Churches in the New-Teftament have: 2. If we muft extend our liberality and bounty towards God to the hlgheft,and to teftifie the greatneffe and Almigh.ineflc of him whom weferve; D avid and Solomon in both fail, there were mpre glorious and rich houfes on earth, and divers times have been builded to the honofir of falfe gods, and to declare the Royall mag¬ nificence of morrall Kings ; God never for his own honour appoin¬ ted fuch a banquet as Ahafuerojh did, to continue for an hundred and fourfeore dayes, 1.4, More migh*, and ought to have been done by David and Solomon, if it had been a morall ground to build a houfe, to be a Witnejfeof Almightinefe : 3 . And God ap¬ pointed facrifices, and Sacraments in bothTeftamen s, asTeftimo- nies of the great Lord lefm ; yet' in bafe and obvious creatures; we may nor devife Symbols or witnefting Images of the AlmightinelTe of that God whom we rerve,at our pleafurc : 4. If our Lord love mercy better then Sacrifice, efpecially under the New Tcftament, when his worlliip muft be more fpirituall ; Then the Argument may be ftrongly retorted, we are to beftow more on feeding the T Sc(5t^^I , No ^Uce hol'j under the New Tefl ament. 93 the living Members of Chrifts body (which yet is not fecular vani¬ ty) then on dead ftones ,* except Matter Hocl^r can warrant us to ferve God under the T (Jiament in precious (tones and gold; ■for which we can ke no Warrant: 5. All ihefe Arguments are broadly ufed by Pafifis, for Images and rich Churches : Nor doth Hooker us any Argun>enc for this, but what Papijls before him: Have ye not heiijes (faith h^ ) to eat and drinkjn Ergo, //tf iCorn. teacheth a dijf rence j^ct A’een houfe and houfe^ and ^hat is ft for the Have yc vot d'^elltng place of Gody and )X’hat for mans habitation, the one for com- houfcsyScc. mon food, the other for none buf for heavenly food. Makethno- Anf. That there was publick meeting places and Churches in Corinthy now under Heathen Rulers,i Cor.6.\s denyed, by all both of Chur-^ *Prote^a»t and Popijh writers, far Idle had tney then any confecra- ches. ie6.(fhurchesy and from the inconi eniency of taking their Supper while fome were full and drunk in the place where the Lords Sup¬ per was Celebrated, wdicreas they ought to have Supped in their own houfes *. to infer that the Church is a holier place, then their own houfe, I profelTeis Logick, I do not underftand, it only con¬ cludes thefc two fort of houfes are deftinated from two fort of dif¬ ferent ufes,facred and prophane and no more. Neither am I much moved at that, Pfalqa^. which is faid, -t/er.S, pD They have burnt all the Convening places, or ail the Congregations of ’“ly God in the land-. Vatablus, expoundeth it of the Temple : Northe . rmt totum Tempi um Dei terrenum v Or all the queftion will be, why the Synagogues are called Gods Synagogues, as they called the Temple, /er. 74, niH’ SjD’H The Temple of the Lord, and mn’ no, The houfe of the Lord : Whither bccaufe every Syna¬ gogue was no Idfe in its own kindc a houfe holy to the Lord then the Temple : Certainly there is no rationall ground to fay, that Sy- nagogues were Typicall, that the people were to pray with their fae€»^oward the Synagogue, and tocffjr Sacrifices in the Syna¬ gogue : But that a Synagogue is called the houfe of God, from the life and end, becaufc it was ordained for the worfhip ofGod,as that which God hath appointed for a fpeciall end and work, in that the Lordaffumeth the propriety thereof to himfelf, fo faith the Lord of CyruSy Ifa.cy^. i. Thus faith the Lord to his Anointed, to Cyrus \>thofe right hand J have holden \ yet was not Cyrus Typically, or Religioufly holy, as the Temple of lerujaUnty and C.44.V.28. He faith 5?4 2^0 place holy under the New T ament, Se6^. VI. The Sym- faith of Be is mj Jhefherd : and why ? Be Jhall perform all r plea/fire foHof.2.^. Therefore Void Ireturne {faith God) and take ^ a^aj my come in the time thereof and my Vtine in the feafcn thereof and will recover my Wool and my flax {gi'ven) to cover her nakednejfe^ To fay nothing that all the holy land was Gods land, Bofp,'^. They Jhall not dwell in the Lords land j and confequently all the Synago* gues were (Jods houfes • and the enemy of whom the Church com- plaineth to God in that Pfalmc, was thus bold, as notwithftariding Canaan was gods Beritage and proper Land in a fpeciall manner, yetit was deftroyed and burnt by the enemies, even thefe houfes that was worfhipped in, not being fpared ; But how God was fo prefent in every Synagogue, and chat even when there were no aiduall worBiip of God 'm it, as he was in the Temple, and that it was fo holy a place, as they were to put off there fhooes who came into the Synagogue^ God fhewing his own immediate prefence in e- very fynagogue, as he di\^,£xod.'^.<^,To Mofes in the burning bufti, Exod. y.i.v.i^.Isa thing that hath no warrant in the word of Godi for if every fynagogue had been thus holy : i. It fhould have been a houfe dedicated to God in a Religious way, as was the Temple : 2. God Qiould dwell in every Synagogue then,& in everyChurch un¬ der the New Teftament now,as he faid he would dwell in the Tem¬ ple. 3, Then muft Heathens and the uncircumcifed be forbidden to com^ inio my Synagogue , or any Church under the NewTefta- menr,the contrary whereof was evident in fcripturc; none were for- biddenlto enter in I 0^.14.23,24. alloweth that Heathens come into the Churches or meetings where Chrifti- ans are worOiippingGod. 4. If either the Temple of lerufulem was holy for the worfhip in it, or for that it vvas a Type of our Materiall Temples under the New Teftament, then our Churches under the New Teftament fhall be more holy,yea, our private houfes in which we may worlhip God (hal be more holy,as our worfhip ismoneipi- rituall then carnall Commandments of the LeviticallLaw wer^,and the body muft be more holy then the fhadow; yea, all the earth now from the riling of the fun,to the going down of the fame, in regard of more fpirituall worlhip, even the Stables m^^^lehoufesy where we may offer the Incenfe of Prayer to God, and offer the facrifices of praifes, Mal.1,11. fhall be alike holy, as either our Churches or the Temple was of old. 3S the Temple was. SECT. Cap 95 •/ Cap. I. 0,1. jv'hether or not Humane Ceremonies in pods fVorpip,can conftjl ^ith the perfeBion of Gods Word f Hefe humane Ceremonies we cannot but re/ed upon thefe grounds ; • Ourfirft Argument is : Every pofitive and Reli- 1 gious obfervance, and Rite in Gods worfiiip, not warranted by Gods Word , is unlawfull : But humane Ceremonies arc fuch ; JErgo, The Prop olition is furc, the holy Spirit ufeth a Negative Argu¬ ment, A^^ 15. 24. We gave no fuch Commandment, Levir. 10. i. Ter. 7. 30. and ip.5)6. and 3 2 *3 5* ^ Sam. 7*7* ^ Chron. 15* 1 3* The Lord Commanded not this, Ergo ,11 is not LawfuiL Formalifts,\n(mi[ : Every worfhip holden to be of Divine ne- ccflity,and yet not Commanded by qod,is unlawfull; but not every worliip holden as frc-^:, and not binding theConfcicnce, requireth that God Command it. Anf I. Gods Confcquenee is from the want of a Lawftill em» cient and Author ; you make him to reafon from an Adjund of the worfhip ; But all worfhip hath neceflity, and Divinity , and a bin¬ ding power only from the Author God. For why is itLawfull to tAbraham to kill or intend to kill his Son ? Why is not eating the forbidden fruit Lawfull? Only becaufe God Gommandeth ; and if forbid Abraham to kill his Son, and Command Adam to. eat, it is Lawfull. 2. If this be good, obferve all the Ceremoniall Law,^ foyou lay not Divine neceflity upon the obfervance thereof ; Sacrifices to God under the New Teftament, and you cannotfail in the worihip againft the Inftitutor ; So flaying of the Children to Molech, fo you count it free and changeable , fhall not fail againR Gods Arg.i. The nega¬ tive Argu¬ ment from Scripture valid. 96 Humane Ceremonies mconfiflent Cap. i .Q^i . (a) Morton defenfe of ■ Cere. gener.q‘1. Sed. 1 2. (h) Burges, lejoynder, p. 41. ■ (c^g regcr. de Vdent. to. 5 .dif 6. q. a. rcf. ad. z.obj. Confiat quandoquo dtei non prcccptunt id quod udeo non cjtprc- ceptum,ut ft etiiim con¬ tra precep- turn-. • Not to command, is to forbid (ji)lMQnon gener.defc, c. i.Sed. 6i 7- (e) Burges, rejoyndci'j c.i.Sed.7. P-34- Of Davids puipofe to build the Temple, how far it was iaw- full. Gods Commandments of the firft Table ( I Command it not. ) They Anfwer, To kill Children, is Man-fliughter ; but I Reply: God doth nor, ler. 7. Reafon againft Offering the feedto Molech, as it was murther and forbidden in the fixth Commandment : but as falfb wonliip, and forbidden in the fecond Commandment : Elfe he provethnot, that it was unlawfull worfhip againft piety , but that it was ao ad of cruelty : Yea , fo it be thought free and bind not the Confcience, itmaybeLavvfull worfliip, and is not condemned by this ( God Commanded it not } Ergo, It is not La^full. 1 Commando drni>¥*, ( faith (od:rines and Prephefies , not tying the Confcience, were no falfe Prophecying. They Objed:, i King. 8. 17. ^ell that it Was in Davids heart to build a houfe to God, andyet Edavid hadnoWarrant in Gods Word, fir to build an houfe to God. So Morton {fid) Burges ( fi) Anf, Davidhjd a twofold will and purpofe to build Gods houfe : i.Con- ditionall : It was revealedto David, thit God would have an houfe built, therefore might conditionally purpofe to build it ; foin was Gods will he ftiould be the man. This wantctli not Gods word : We may defire what ever may promove Gods glory condi¬ tionally. As that Petition teacheth {Thy K ingdom come.) This was recom- Cap.I.Q^l. with the per fed, Or. Of Gods Word. recommended o(Cod and approved; 2 Kh. 8. 17. j. Arerorute will Ufon Nathans mipkf, the trlinde leading the blinde, this Was not Cpm-nanded though the delire of the end was good, that is, that a houfe Ihould be built, Mortorii l6o It ^as La'^fuB, upon common equity confiderini Gods mercy to him, infubduing hu enemies , and that he dmit in Cedars Whereas God Wanted an houfe , but he could not aUuaUy perBrmtC Wtthout Gods Word : So Burges, ^ ’ tiAnf, I .The c onfequence without Gods word, is as good to con¬ clude, that might adualJy build as to-will and purpofc to build it: Becaufe the word is a perl'ed rule to our thoughts and purpofes, no leflTe then to ouradions; if to build wuhour Gods Word was unlawfull : Srgo, to pu pofe this without Gods Word was unlawfull. A purpofe of fin, as of Adultery , is fin, a piypofe of will worfhip, is will-worfiiip and fin. 2. A man of blood IS as unfit to purpofe to be a type of a peaceable Saviour, as to be a type ol a Saviour, 3. If God reprove light for jndglngaccordmgtothceyc, i Sam. 16. 7. Far more he rebuketh his purpofe to Anoint a man without his word , whogheth Kine. domtto whom he pleafeth : Yet Samnet had a good intention, and Gods word in generall , that one of leJfe’sSoas fiiould beliW 4. lUhat goodpurpofe had remained with®W delibetatdv to A ’’’<1 •S’'’**”*, not David mull build the houfe, it would have been finfiillj yerthe reafons upon common equity, and a generall warrant that God would have an houfe, had been as good as before : if Mortons confequence be once good, its ever good. 5. By this, without the warrant of the Word,we may purpofe to glotifie God ; The Baptifi without Gods )hteh^"k New Sacrament, Cajaphas may purpofe jT” forthe people. I may our- p fe to glorifie God.by a thoufand new means of woifhipping; P.j- pfis have go^ intentions in all they do. 6. A purpoft of heart io“iT” i-Vf 1'y Gnds Word, Pfal. Ka d'v “v '■ H- Qtn. 8. 2. Ecclcf.1,0. "not a ruieinfuBftaiitialland Morill !. ,''‘^='«'P"''P®P« cannot be indilFerent heart-ceremonies. In FnTff notaske counfell at Gods month and word , for an indifferent heart-purpofe , grounded upon fufficient warrant of q. common 98 Hurndne Ceremomes are Cap. I. Q^i. Arg. 2. Of Addi¬ tions. (a) Biifd. in naorall. common equuy, whether he (h.ould aft it or rotj that which war- ranteththc good purpofe, warranteththe enaftingofthe good pur- pofe. 8. Who knowcth if God rewardeth additions to the word, with a fare houfe, and all indifferent Ceremonies ? AH additions to Gods Word are iinlawfull, Dent. 4, 2. Deut, 1 2. 32. Prov. 30. 6. 22, 18. loh. lo, 31, Luk^ l6. 2pj 3c. 2 Ttw 3. 17. Pfalme ip. 7,8. So, (i) BafiHw y fb) Hieron ^ (d) Cy- priany(t) Chrjfoftome, (fj Troeopiw, {g)TurtHllian ^ All the Fau thers, all Proteftant Divines oppofing Traditions, put their feal in Mattb, plenitude of Scripture ; But humane Hites are Ad- (d)c^bm« to Gods word, fh) MortSftind Bmges fay, God firUddeth cpift.68. in the ^refaid places, additions of any thing , as Divine and a part of {e)Chryf. GodstVordy or additions contrary to (yods fVord, and corrupting the inzTim.i. fenfethereofy but not additions perfecting and explaining his tVord, as {()Procopi- (^loffffffentaries and Annotations of the text. in cut. Papijts Anfwer, DuvalUaSy (i) a Sorbenijty He frbiddeth o- (gj Tiiu Sacrifices , as of the GentileSy ^ho offered their Sons and tullistiyAe Daughters : ^o{k) Valent ia y (1) yafejnez., (m) Bellarmine, prefcrip SHareZy{<>) Ca]etany They are not added ^hich the Church addethy adver. ne from the ifiirit of God : So (p) 'Bannes ; but all thefe do (bJMormi, expound the Texts : i. Becaufe, if the lewifli Princes r.. had Commanded Arbitrarv and condition^!! Arks. Sacrifices, nla- Burgesj fur had Goramanded Arbitrary and conditional Arks, Sacrifices, pla pra. c.Xjj. ces of worfhip , fothey addenot heatlieniih and wicked, as the p. 1 56. Gentiles Sacrificing their Children, they had no;. ailed by this an- lius i^df~ Mofes the Prince, is Commanded to make all according to legiusiq^ Patern in the Mount. 2. God fpe j.keth to all Ifrael, and not to s.ait.i.rcf. the Princes only,Dc»^, 4, i. Hearken O Jfraef he fpeaketh to thefe ad. g. Hoc who biddsn to keep their foal diligently 6. 3. It is Bellar* ^cm^iddi groundkffe charity , to think priv’a’'e heads who were not wn^oferJ Frmces and L'lw-glvers , did nor take cn^w hairy Mantle tode- dliiivHi- ceivCyZAch. i^./\,Kn^H'{yTh*s faith the Lord, ^^c»God had not marumge- ffok/n to them, ler. 23.1^. 32/ Yca,,and Private women added their vers film sut filixs dco,ut Gentiles. (V') Valent, tom. 3. ciifp. q. x. refp. ad. 2. (\') fa fque^, lom. i.iniz.defp. 152. c. \i\. xMit nQunm,non didtur dedhure. (m) de pont. c. I j. Mofes non uUoquitur Prhtcipcs, quorum Cji Lges coiihere (ct fic addcrc) fed popuLtint SHm eJi obedirci In) Snote^ de trip, virit. drfp. 5. Sc«.‘h 4 Addiiwics non corrunfpentes fed per- ficimesyvon funt additionesydatacnimfunt a Spiritufiincio. (o) Ita Cajeta. (f) Bannes, in i-x. q. i. Art. 10. Hon adduntitr verbis del ipfi dei verbs.. own \yiddftionstoGods Wsrd, 99 xy^Hxadrcatitstoihe'^ordof God^ E^€ch,i^.\j,\%. 3. They fay Tra- Alladditi- ditions are from Gods Spirit : But hath Gods Spirit loft all Ma je- . fty, Divinity and power in fpeaking? If the Popes Decretals, the L^feSetb Councels, the dirty Traditions, wanting life, Language, and power, the word be from Gods Spirit : Formalifti admit Traditions trom an humane are unlaw- fpirit, and in this are ftiamed even by Papifts, who fay, God only full, can adde to his own Word,whereas they fay,men, and the worft of mtnyT^relatesxmyaidiA^toGodsvvprdi 4. But that additions per- Q)Didocl. fefting are forbidden is clear: i. Additions perfeding, as Dido- inalt.Da- clavitts (p) faith, argiieth the word of imperfcdion, and that Bap- P* tifme is not perfeft without Crofting. 2. It is Gods Prerogative (ajvlfqu* CoaddeCanonick Scripture to the five books of Mofesy-md the to.z.in i». 7{evv-Tefi ament yznd the doftrine of the Sacraments which cannot difp.154. be Syllogtftically deduced out of thcOldTcftamenr, Matth.2^.\^, cap.j. ao. I. Heb.^,2. Rev.i.ip. and thefe arc perfefting and ex- ^^o***** plaining additions, ‘therefore men may by as good reafon adde Ca- nonick Scripture to the Revelation, as adde new Pofitive Doftrines extragene- ('Xhe holy Surplice is a facred figneof Tafiorall Holi»e(fe) raleeomili- (^Crofftng is a pone ef dedicating the childe to Chrifls fervice') for Pa- umneciniUo pifts fay, even Vafquex, {q) That the Tope neither inageaerall Court- cellyHor out of it, can ordain any new points of Faith, which are not de^dequoi containedin the principles or Articles revealed, and may not beevi- nonconti- dently Concluded out of them, neaturiw Formalifts anfwer. It is not lavvfull to adde any thing as a part of prmipif(^ divine ^orjhipy but it is La'^ full to adde fame thing as an indifferent Rite, coming from Authority grounded Upon common equity : (.ertitfme And this is the anfwer of the Jefuite /Vafquez (r) The Rope cxik colli- and Church cannot make an Article of Faith , for that is gatur. believed by divine Faith, to come from God only, but as La'^- givers they may give La^s that bindeth the confcience, 2nd yet are not altogether eftentiall in worfhip.If additions,as divine parts of Gods worftiip (fay we) be forbidden ; God then forbidding to adde fuch Traditions, wbiddeth his own fpirit to adde to Gods word, for no man but God can adde additions Divine, that is, coming from God, but God himfelf,& by good confcquence the forbidding men to add addicions,as really coming fromGod,0 herein men place opinion of divine ncd ffity^holinejfe and effcacyfn '^hichcafe they become TDoElri- nall, and e^sptiallyand fo mens inventions are not Arbitrary and ac(i- dentall 'ii'orflnp : But let ihefc confiderations be weighed. 1. Diftinct. The tVord of God being given to m&n^ oa a Morall A- gent^iiartileofallhisAiorall AUions^ bat not of a SI ions of Art, Sciences, TDpeiplines, yea, or of meer nature, 2. Diftinft. (Belide the Word) in aUions Adorall^ andin Gods '^or [hip, ii all one '^ith that (which is contrary to the Word) and ^hat is not commanded is forbidden, as not feeing in a creature capable of all the five fenfes ts doWm right blindenejfe, 5. La)\>fulne[fe ts ejfentiall to Wor/hip inflkuted of (pod, but it is not effentiall to ^o^fhip ingencrall; neither is opinion of fanliity^ efficacy, r> ^ or Divine nectfftty ejfentiall to 'i>oorjhip,but only to divine \\'orfhip,and . ■ ^ its opinion not aSiuall nor for mall, hut fundamentall and materiall, '• ^ 0^. Seeing the Apofiles ^ere no lejfe immedlatly infpired of God,then — thej^rpph'etSfitdtavatnthingtofefk^al^xotmaru/h,4nd'put,adiffe\ ’ * rehce bet^ixt *yApojiolicli Commandments or^ Traditions’, aigd divine. f'ommandments,as it is a vain and Scripture lejfe curio fity to diff^erence betoi ixt the Propheticall truths of Mofes, Samuel, Ilaiah, leremiah, Ezekitl, &c. And Divine Prophecies, ^hich is, as if you Vcould dif-’ ference bet xixt the fair Writing of Titus the 'ioriter, and theVeriting. made by the pen of Titus, cr betwixt Peters Vitords, and the ^ords fpo- ken by Peters tongue, mouth and lips, for Prophets and Apojlles \\vr04 Shor/hip La^Jull, and tVill-'^4>rpnpy and v yoY~ fhip La'^ full and unlade full. 6. ivhat is warranted by naturall reafon, is warranted by Scrips ture, for the La'^of nature is but a part of Scripture. 7. A [lions- ^re eit her purely: morall, or purely not mar a ll, or mixed of both : The Ji^fl hath warrant in Scripture, the fecqndnone at ally the third r^ qaireth not a warrant of Scripture every way concludenr, but only info far as they be Morall, ^.Mau 1 0 2 what is mt written is unlawfnll Cap. I • Qji . 8. Matters of meer faB, k^ovvn hy fence and hnnsane tejlimonie, are to be confidered according to their VhjfiC'All exifience if they be done cr not done ; if Titus did fuch a thing or noty fuch are not in that no-- tion to be proved by Scripture : 2, They may be conjjdered according to their efence and Morall equality of good and lawfully had or unlaw¬ fully and fo they are to be Warrantedbj Scripture, p. There ii a generall warrant in Scripture for tVorfjip and morall ahionSy twofold : either vrjhen the Ma ')or propofition is only in Strip- turey and the Ajfumption is the will of meny or when both the Propo- fition and Ajfumption are Warranted by Scripture : the former war¬ rant I thinks not fuffeienty and therefore the latter is necejfary to prove the thing lawfulL Hence our i. Conclujion, Every worfliip, and Pofitive obfer- vance of Religion, and all Morall adions are to be made good, by " (according as it is written) though their individual! circumllances be not in the word. Every Mo- 1. Thtc&tvmgyiotiht Babe IefuSytwo'Xurtle*DoveSy and two rail Aft is Pigeons y are according as it is written in the Law y and ^^llofeph r^tedby Mary , the Pricft the Offerer, the day and hour when the thewoS childe lefus for whom are not in the Law, Exodyi^.jy Numbers 8. 26. In the fecond Table Amaziah his Fafl: of mer¬ cy in not killing the children for the Fathers fin is faid to be, 2 Kin.i/\.6. performed by the King; 311153 As it is written in the Book of the Law of Mofes : yet in that Law, Df»f,24.6. There is not a word of Amazdahy or the chil¬ dren whom he fpared : becanfe thefe be Phyficall, and not Mo¬ rall circumftances , as concerning the effence of the Law of God. Hence in the Categorieof all Lawfuil Worfhip and Mo¬ rall adions : both Propofition and Afiumption is made good by this. As it is written y even to the lowcftfpecifice degree of mo¬ rality as all thefe. I. The Woiihipof God, 2. Sacramentall worftiip under that. 3. Under thzty participation of the Lords Supper, Under all, the mofl: fpeciall participation of the Lords Supper by lohuy AnnUy in fuch a Congregation, fuch a day ; All thefe I fay ,both in Propofition and Afiumption are proved by : And can bid this (accor¬ ding as it is Written) the like I may inlf ance in all other Worfhip, in all ads of Difeipline, in all Morall adf of juRice and mere)', in the fecond Cap. I . • w Worfhipj and in aU Moral! Actions. I o 3 fecond TabJe .* But come to the Prelats Kalendar^ They cry {Order and decency is Cemmandedin Gods fVorpjip. ) And we hear l^anCs cry, not theirs ; but under this is , 2. ( Orderly and decent Ceremo¬ nies of hnmane inftitution - ) And here they have loft Pauls cty, and the Scriptures {as it is XVritten) 3. Under this ( be Symbolicall Ji^nes of Religious VPorjhip infituted by men) {accordt^o as it is "Writ¬ ten ) is to feek. And 4. under all, (Thomas his Crofmg offuch an Infant) is written on the back o( the Prelats Bible, or Service book, but no where elfe : So do Papifls fay, What ever the Church teach, that is Divine truth. Under this cometh in, invocations of Saints, Purgatory, and all other fat herkfle Traditions, which though Pa- pifls fhould teach to be Arbitrary and indiflFerent j yet would we never allow them room inGodshoufe, feeing they cannot abide Arg. 3, this toucbftone, {according as it is 'Written,) 2. Bccaufe Scripture What is condemneth in Gods Worfhip, what ever is ours, as will-worfhip. ^jans in Hence, a. All worfhip and new Poficive means of worfhip, de- vifed by men, are unlawfull j but humane Ceremonies, are fuch, ^ (a)7unchi- The Propontion is proved many wayes; as, i. What is mans Com.in in Gods Worfh p, and came from Lord-man , is challenged as falfe, vain, and unlawfull , becaufeno from Qod, as Idols, according to their o\ipn undnftandmg, Hof. 1 3. 2. So, from Ifraelit ^as, the cultiTqui yporkman made it, Ho:. 8. d. Hence, (a) Zanchius, and (b) T^areus von fmt cx • infer, all invented by atef al/e and vaivy^tid fo are condemned, Peo,cx vo- ler, 18. 17, She imaginations of their evil hearty and, Pful. 1 06. 3p. Dei, 'Their c'^n devifes, thtir own vvor^s, their own inventions^ as, Alls 7. 41. Pigures which yer^^ade. Ad. 7. 43. Had they been figures of Jcfimpalfd Gods making, as th-^ and in the Temple, as i King, ex nobis di- 7* They had been Lawfullj dayes dtvifed by Jeroboams heart, j King, ifjuchoniU ^2- The light of your own ^.re, Ifa. 50,11. plant that the Heavenly Pati.er plantednot ; Eryj, By man, AJatth, 15.14. v[i‘Jrbl 2. The Propofition is proved from the wifdom of Chrift, who is dumuL no lefle faithfull then who followed his Copy that he fa w (b)Furcus, in the Moiin% ^o. 19. 2r. 23. Exod. 25.40. Heb, ^.<).H(b. utimavntn 3. j,2.Ioh. 15.15. Or Solomon, 2 Chron. 20.2$, i Chror. 28.11,12. Grf/. 3.15. ’ is ^ Alfo, I prove our Conclufion, 3. thus : If the word be a rule to GoL wor • airePi ayoung mans way, Pfal. 1 19. 9. A light to the Paths of men, (hip, is un- j Q j ^ lawiuli. 1 04 what u mt in Scripture is unlawfully Cap. 1. 0^2. Scripture tcachcth us us every prafticall way. (c) KichP Hooker, dif- cip. book i. p.55,s6. 58,59.8. Not all a- ftions in nun^but Mprall a- £lions onc- ly are re¬ gulated by the word. (d^ Ecclef. 3,4'2-4- Luk.21.24 I Thefl'. ; V. 105. If the IVlfdom of God cattfe m to underfiand Btjuitjy ludge- tnenty Righteoufnejfe^ and every good vvay,Vi:ov. 2,p. Andcauje tu vvalk^fafeljy fo thit our feet Humble not, Prov.3.25. So that when vve gOy onr fieps Jhall not be firaigl. tned, and when we ruKy ear feet Ihallnot fumble yVv*j\. 4. I i,i2. If vvifdom lead us as a Lamp, and and a Light, Frov, 6 23. Then all our aftions Morall, of firft or fe- cond Table, all the Worlhip, and right means of the Worniip,muO: be ruled by this, {according as it is tVritten) elfe in our adlions we walk in darkntfll*, we jail. Humble, go afi de , and are taught fome good way , and inHrudl.d about the ufe of fomc holy Croffing, fome Doflrine of Purgatory , and Saint- worfliip, without the light of the Word ; But thfs latter is abfurd : ErgOy So is the former. It is poor what (c) Hooker faith agunH us ; Jf ivijdom of Scrip- ture teach m every good path, Prov. 2. 9 By Sccripture onely, and by no other mear.ytkcn there is no art andtrade,bfit Sripture Jbould teach: But PVifdom teacheth fomething by ScripturCy fomething by Ifirituali influence, fomething by tVorldy experience , Thomas believed Chrifi was rifen by fcnccy becaufe he faw himy not by Scripture y the lews believed by Chrifs miracles. Jnf I. Some actions in man are meerly naturall , as to grow; thefe are not regulated by the word. 2. Some agree to man, as he liveth, as to Heep, eat, drink, and thefe are confidered as animall Afliones animates, and do not belong to our Queftion : But as they arc in man, they be two wayes regulated by the word. • I. According to the fubHince of thea(H, the Law of nature, and confcquGntiy, the word of God Commandeth them ; If one fliould kill himfelf through total! abHinence from meat and Heep, he Hiould fin againH the Law of nature. 2. Thefe adions according as they are io be moderated by reafon , are to be performed ioberly, and are in Gods word Commanded, (d) 3. .Jome aiHions agree to man, as he is an Artificial!, dr Sclentifick agent, as to fpeak right Latine, to make accurate demonHrations in Geometry, and thefe are ruled by Art, man in thefe , as they be fuch, is not a Mo¬ rall Agent, but an Artificial! Agent, I fay as they are fuch, becaufe while onefpeaketh Latine according to the Art of Bifputer or Li- nacer, he iliould not lie, and all morality in thefe anions are to be ruled by Gods word, and as aiHions of Art, they are not every good pathjor Q\ tty goad Morall way that Solomon fpeaketh oifProv.t.c). And Cap. I, Q^. inWorjhip^Andinall Morall 61 tom, 105 and therefore it is a vain Argument againft the perfedion of Gods word. 2. Hooker faith, Godteacheth us f^mething by jpiriwall influence tAnfl If without the word, by only influencc,fpirituall,as he taught the Prophetsjit was a vain inftance,for influence, vifions,infpirations were of old in place of Sciipture.IfCeremonies,as Crofling & Sur¬ plice come this way from God,they be as nobly born, as the Old and New-Tcftamcnt:If God teach any thing now by influence fpiritoal! without Scripture. Hookeris an Enthu[iafi, and an ^nabaftifl : If experience and fenfe teach many things now, which Scripture doth not teach, and yet is worfliip, or a Morall AAion, we defirc to know thefe : 3. The inttance of Thomas, learning that Chrift is ri- fen fromthedead, by fence and not by Scripture, and of the lews believing by miracles, and not hy Scripture, might make a lefuic blujh, for Chrifis Refurreftion, and the Dcdlrine of the Gofpei confirmed by Miracles, are not Arbitrary Rites befide Gods \Noidf Helps of but fundamentals of falvation : Hence the man will have us believe hith,3Jid God revealech Articles of faith to us, by other means then by his word; was helped by his fenfej and fome lews to believe foithar^ Chrifts Death and Refurredion by miracles : But the formall Ob- dift'erent= jc(fl of their Faith, was the Lord fpeaking in his feriptures. 2. Hooker Objedleth ; when many meats are fet before me in the Table, all are indifferenty none mla^fuU, if I mujl be ruled by Scrip¬ ture, and eat in faith, and not by natures lighty and common difere- ssndeu tion : Ifhall fin in eating one meat before another, Ho^ many things (on in his (faith (e) Sanderfon) do Tarents and ATafiers command their fer- Sermon. vants and fons } Shall they difobey, Vehile they finde a Marram from Scripture ? Anf, For eating in meafure, the Scripture doth regulate us, for eating for Gods glory, the feripture alfo doth regulate us, and the adionof eating according to the fubftance of tbeaffion, is war¬ ranted by the Law of nature, which is a part of the word; the meer order in eating is not^a Morall adion, and fo without the lifts of the queftion. If thequeftionbeoftheorderof eating, ! think not that a Morall adion : 2. Eating of divers meats is a mixt adion^ and fo requireth not a warrant in the Morality every way ; if you eat fach meats (where there be variety to choofc)as you know doth ingen- der a Stone, or a Cholick, you fin againft thefixth Commandment : R 3. Ma 10^ WhAt ii not in Scripturcy is mUrvfuU C^p*I* Qi? . {f) Hooker z bookjEc* clef. Pol. p. 60j6i. 3. Mafters, Parent®, Commanders of Armies may command Ap¬ prentices, fervants,fons,fouldicrs, many Artificial! adion',ln Trades, in War, where both Commanders and obeyers are artifictall , not morall Agents, and fo they touch not the queftion, but what is mo- rall in all adiions of Art, Oeconomy,Sciences, is ruled by the word, except our Matters offwnd that T^artl faid, [hildren Jhotild obey iheir T^arents in the Lord ; That men are not both in commanding inferi- ours,and obeying Superiours vexed withfcruples, cometh not from the infufficiency of Gods word, but from thisy-.hat mens confciences are all made of ftoutnelTf. But if this, be true, Seth, Enochs T^ah) S hem, could not, edt nor fleep (faith (y) Hooker) i'/#/ by revelation ^hich '^as Scriptttre to them* AnfWer, Supernatiirall Revelation was to thefe Fathers the rule of Gods and all their adlions fupernaturall, and'of all their adions morall, in relation to thelatt end; but for eating and drink¬ ing, they being adlions naturall, they were to be regulated inthefc; by naturall reafon, and the Law of nature, which was a part then of the Divine Tradition that then ruled the Church, while as yet the word was not written. Hooker urgeth thus ; It Void that Mo-> fes, the Prophets and Apo flies fhould not have ttfed naturall Ai’^u^ ments, to move people to do their dutie ^ they Jhould only have ufed this Argument (As it is written) elfe they taught them other grounds andVoarrants fir their allions then ScripturOi tyAnf None can deny naturall Arguments tobea part of the word of God, as is clear, JKcw.i.ip. I Or.i 5.36,37. i (^or.il.Jt\.. Yea, Ghrift, 2. teacheth, that this principle of nature (Vohatfiever ye Vrould men fhoulddo to you,doye fo to them) is the LaVo and the Prophets, becanfe it is a great part of the LaVo and the Prophets, and therefore they fay in effeitt { As it written in the Scripture) when they fay (as it is Written in mans heart by nature* ) 3. Principles'of nature, are made feripture by the Pen-men of the holy Ghoft, anddobinde asthc Scripture. 3. It will be long ere the Law cfnature teach Groffing,, and kneeling to bread,. to be good Ceremonie 1. They Objeitt. I could not then ride ten miles to folace my felf With my friends, except I had Warrant from- Scripture, and feeing the Scrips ture is as perfell in alls of the fecend Table, as in alls of the firjl -, / mttfl have a reafon of all the buflnejfe betWixt man and man, of all hupoane and mm icipfdl LdVrs fiut, it U certain (fa ith Sa nde rfon)/<« as Natural! reafon is a part of Scripture. Uckfo^i on the Creed, i . Part. Saiderfotu . - - - Cap.I. Qj2. inWorJhip md all Morall Anions, 107 4i certain as Loeick^ can maks ^ required in thefe^ but onelj thicaD and ConyBuraA faith, "thereby '^e k^noi^ things to be La^fuU i Negatively : Its not required that them to be ^ofttively con¬ form to GodtfVord, ^nf. If you ride ten miles with your friend and do not advife with his word, who fayes {Redeem the time) youmuft give account for idle adfionsjif Chriji fay,/o» mufi give an account fir idle fVords. quired in 2. Though there feem to be more Liberty in aftions of thefccond allouva and what means of exciting Devotion, us^^om. ds ancl dccoring of his Worfltip pleafeth him, and hath not left men to Wt.etftatu Lord-will, or Lord-wit; but in many adionsthat belong to hu- Rclk.l. z. mane facieties, we are not Morall Agents, but often Agents by Art, de ftperft. as in Military difeipline. Trades ufefull for mans life, Oeconomy 1- ^ and Policy in Kingdoms and Cities, in Sciences, as Logick,Phyfick, Mimccipit: M^rhematicks, in thefe the end of the workisopera- '^bfervure^ ^ according to the principles of Arts and Policy, and. we are not vou que In them Morall Agents, and lo not to be regulated by Gods Word. qua tmen volmtj/fie mn cx precepto prmhttintur ,ct mtoimtunlii di&ai:,mn folumejfefiicicnda bompfje- tepta, fed etixm ejfe utile, plum bom ct honefix faccre, quxm preceptx funt, — Unde ctixm Hitrctiei ■ ipft fuos peeulixres modos et rim intreducunt in mtdo cokndi Veum, qui non funt in Evxngclio vet Vivim lege pracepti, imo nec ipft inter fe in hujufmodi titibm comveniunt, ( 14. 14. 23. And therefore nei¬ ther can be Commanded by Ri.Ters,nor prafticed by inferioursr But things beiides Scripture, and negatively Lawful), are things not ©f no Wht is Negatively freteuded Cap. I . Q^2 . (a) Sander- fun Sermo. (b}Morm buries Supra. (c) Fayboi. par.i.S. i4< P-45- , iiJD.Uck- (on on tkc Creed, l.j. C7.p.i7f. The vani¬ ty of the perfeftion of Saip ture in c^^' fentials> not in ac- ddentals. of Faith ; Ergo , The 'syfjffintption I Prove; i. I doubc if Lord- will, be the Lord- carver, of what plcafeth God. 2. If it may ftand with the wifdom of Chrift the Law-giver ; for \ no Ceremonies maketh Chriji a perfed Law-giver ; }. In things I doubefome, abftinence is the fareft fide j Ergoy Rulers ought not to command them ; 4. Samuel, David, even wicked Saul abftained in things doubtfome, while the Oracle of God removed the doubts, and anfwered him. 5. Paul in eating or not eating, which are things mod: indifferent, requireth a certain perfwafion of pofidve aflu- rance, Rom.i^.ie^. I kno'io, and am perf^aded by the Lordlefus, that there u nothing unclean of it f elf, but to him that efieemeth any thing to be unclean, it is unclean, (4) Sander fon(i\t\\i In things fubjlantiall of Gods H^or- Jhip, andin things to be done upon neceffity of falvation, ^hat is not of Faith ; certainly affuring us it is conjormepofitively to Gods Voord, it is fin,fo Vee abhor Popi/h Additions : But in the aSlions of our life^ at the lifting of a fira'^o, and in Ceremoniall ^or/hip, or accidentals, it holdethnot (faith (Jb) Morton, and Doftor Burges') not in all par¬ ticulars (faith {c ) Paybodie) for there fhouldbe no eW(f4ith (d) Dodf, lackfonjo/ doubting, for Papifis might doubt to ajfjl our King gainfi Roman Catholichs, Anf.i, Let Formalifts explain themfelves | DoArinals, Subftaa- tials, and clTentiall worlliip, is fuch as God hath commanded in the Propofition,ind in the A(ru.nption,and particularly in Gods word; Accidentals are fuch, as he hath commanded in generall, but left particulars to mens will, fo they define, like Mifters of Arts. But this our Matters fay,ih all that Chntt hath particularly Com¬ manded, his Teftamcnt is perfe<5l,and fo I believe,what God hath fet down,he hath fet down, and fo we have Scripture right down as per- feA as the Fables ofEfop, & Nafoes Metamorphofs: what is in Efopes and books,, is in their books, and what they command you, arc with certainty of Faith to believe they command, and what the Prophets and Apoftlcs writ, that they writ, and that is elTentiall worfifip; what they writ not, they writ nor. 2. Mr. .Janderfons lifting up a f'ra'de, tsaflra'do fir an infiance ; allions of imagination are not Morall, We give him leave torub his beardWithout F-aith, as he Weareth White Jheets above his garments in Divine fervice againfi Faiths 3. To do in Faith, is to know, that, in that I ferve Chrifi, and am Ill Cap I . Q. 2 . to be LaafuU, is unUwfull. i am occefscd^ Gsd, Rom. 1 4. 2. I j do that which condemneth me not, and maketh me h.ppy m the doing thereof, v.21. 5.1c “a Fahh that I have before God id my confciei ce v 2 x a. ]r i r r by the Lord Ufm, rhat it is t Ln e I k in;h t' c ' perfwafion ly Lawlull by Scriptures exordre warmn , ’A* '* fwafionby the’iW le/J, tha ■’‘'P/^e muft tat: ""'P by"L;r"/ bi.ryt' Lt cmiwiK tTcods f 'bis. But fo the worfhip p/) refym c n find^ea^J- Calf is lawful! •. fori ha^ a F^irTlirK Scripture, of which you SS'-'l-’P- nave a raitn both Negative and Poficive • as this r r} Anfi.c.i. ban, not holden to reafomog. 4. Jeckson ,s wide in his lawful! N«atives for to eh, »*" '/« againa Roman CathoIick,s at nnr j ^ kJeJM, grounds, is not an indi/Fercnt thing Excenr qusdfit con^- blood, be indifferent and hwrfnll m* * ^ o kill men, and (hud frapropriam War, had been amnnoft fk r La • I thoiighr, to make covfciciitiam’ c Pofitively^onform to ejipccu^ frP: 12 I WfjAt is Negatively pretended Cap. [ . 0^2 1 fuU. if Formalift> ftand to this, they mi ft give us fome things a- gainft confcience, and fomething befide confcience, that is morally lavvfull, and therefore if confcience fee r.ot fuch a thing againft Scripture, though it have no warrant in Scripture, yet it is lawfull, and done in a certain perfwafion of a well informed confcience; but thefe who eat things thought to be unclean by Gods Law, to the fcandall of others, who knew thefe meats were not againfl: Piety and Gods Lavvy nor yet chat the eating of them was agairft charity, while Paul delivered the Doftrine of Scandall, yet their eating was unlawfnil. 6. Formalifts fay nothing here , but what Papifts faid before them, they fay, Men may go to War, doubting of to.i.difp. the lawfulnelTe thereof ; and therefore {h) yaf/^uez., {t) An^elusy l Cordnbay and (/) iY4‘Z/oBor, your enumeration is not fufficient, and may ftrike againft doubting to worftiip a Romilh Idol, at the command of Superiors; fori ihew you a third) its What • foever is not of faith, &c. how true. Cap.I. Q^. iiUKltovfull, 115 its P<.»// way Eat not, <^y not, and abftain with perfwafion of ’ Faith, that what you do is agreeable Pofitisely to Gods Word , rare Mn-atw, h mt extraordi»<,ry, Mifuch « Lnmt ic recm- ftmci by thegcdnis Uuh affearnh in ,ht ^^Ohciunct. Dmbt- ,«g » n, mtcrmU f.rt rr of fw, v^o fin no, bocnuf, wo doubt, but bocuufo vvhUo wo doubt, wo profor JoviUr u lo(fo good, boforou good or ugrontor good. Sothoirfm W4, no, doubtino but , hoy proforrod not outing which woo u bodily Mo on, ty, ,0 ,t ovtlfo»,od,whtch WM ,0 bopartukor, of tho TMiofDnilt.and botng Apofiatosfrom tho lfruolof Cod. Anf. P*„l eipreOy faith, doubting IS fin, and condemneth it a/rr.a j.and requireth, ttor.yLo, ov«rymanboM0tudodtu^tc.„fiiouot,y.^^, Hippy hhoth/tcon- domnoth •« ,h» Mich ho ulUVooth, "ij. »ohn,foouor nteon a.Intirnall perbwafion, Pew.Hiq. Is aninternall caufe of obedience, as o.ai. Andthereforedoubtingieingafi„thatcondeinneth,3^e».i4.a. ' Sr *. « maketh the adion finfull 3. We both fin, becaufe we doubt, and alfo becaufe we prefer a leffe Boahin. f ’1 good. 4.Nofeared evil, tL.gh never & evil, whether of fin or punilhment if it follow not kindly, but only by accident, and through the corruption of our nature,lhould or can make us do any thing doubtingly or finfully,. for then Veo mtghtdoevtl, that good might corn, of it ■. No good of obedience can wrartantme to fin anddifobeyGod, nor Ihould that be called obedience, nor is it obedience to men, which is difobedience to God. 5. It'S an “ntruth that non-eating was only a bodily lofcfor non.e«ing PhyficaU, IS a bodily Ioffe, butPW urgeth non-eatina r'f Chrin Mod. (. ThcB ® fr n Uomon could make a LaVo o- wrtbr Romans, injoymng fuch moats, bocaufo God, Uw ftThev conceive) condcmnodthom. Uovi how pleafant are right words ? I S per- 1 14 Whdi is Ntga^ivttffnxtnded Gap.I. Q^2 Tapifts fay perfect in ^enerall, allowing that Ceremonies fhould be, when the Srop- f^ith , Ltt attl thhgs be done in order and decency , i Cor. nenU I Bht the Serif i fire giveth no pjtrtkklar Warrant for thefe^ bm ojoe^ perfed, but h Chftrthes defermindtion. So (w) StotHiy (x) SAare^ , (y) S'e/~ not in pat- Lirrnine (z) Vafques:. Bannes, (hj 2.n^T>tfvalii(ii. The Scrip- ticulai s of implicitely y and generally containeth all the fuhfiantials necejfary falvatiovy bnt not traditions in particular, that is the Churches Formlijis. jufiasVovm^Wiksfayj order and decency is commanded in the \^ord, but Crojf ngy Sttf'plice, Hftmdne dvtyei ahd fitch are left to the . BreUres Calender, to fillup ^hat'lnd Lofdfhip think^th good. So Hooker (c) Speech isnecejjjiry , but ifis not neceffary that all fpeaf^ fcntcn'i’q.j. onekfndeof Ladguage, GoOjernmenfi^Hic^aryy but the particulars y ad art. 3. Surpliccy Croffihpj f^c. jdrd left tO the Church. <■ Tcrmiim \u-. ‘.7 v<,i»x ■- » ■ . t.- prafixm [Thsologix] qiunttm^aitevdAtknOm‘itivinapitftxS%wi^^ fwttinfma&eriptura, ficut hibetur ult. Ap^wlypf. Si qtf^appoQierit ad ifia, qppaet ci Vfus plages qua couthientur i'u o...-. . . ■ • , • /v.,. -I . 1 . -ni _ ■T' .fl. 5;Sed.4*' Scripture, C g..Tra)Jt. i.ditp. 5 AiperfeSimem tm eft, quod mniaacienia contiheet explidte, plt9, fjt emm quod 'c.onthieav.mj^ fieria mflra rcicmptionit,& fuhjianthlia fi(kdXmenta 'Eoperyj againh the light of the tnindc only for gain; and yet to think that in fo doing , they be perfor¬ ming meritorious fervice to God ; Yea, they who devife will-wor- ftiip, know their own will to be the Lord- carver of that worfhip, at leaft they may know it; yetfhill we think they hold themfelves neccfficaccd, by a Religious obligation fotodo? Elfeit wercim- poflible, that men could belieye the burning their Children were wiU-worfhip,indifferent and Arbitrary to the worfliippers, which is open war againft reafon:Now a worfhip cannot be falfe, wanting that which is cffentaill to falfe worfhip. 3. Falfe worfhip is falfe worfhip by order of nature , before we have any opinion, either that there is Religious neccflity in it , or meer indiffercncy : Ergo, Such an opinion is not of the eflence of falfe worfhip. By that fame reafon, opinion of unjuftice,or opinion of doing;uftice,fhouldbc of the effence of Hnjuftice;C<«w killing of his Brotherjfhould not be Man-fl iughter, except Cain placed fome divine Sanftity in that wic¬ ked faff, which is againft all reafon ; and the reafon is alike in both GodsCommanding will and his forbidding will.They Anfwf r,Gods will confticuteth Lawfulncffe in effentiall worfhip, and mans will in things arbitrary jbut this is to beg the (|ueftion,for when we ask what is effentiall worfhip, they fay,it is that which God commandeth, and what is accidental or arbitrary, it is that whichhuman authority com¬ mandeth, & this is juft,Gods wil is the effentiall caufeof that worfhip whereof it is the efl'entiall caufe,& mans will is the effentiall caufe of that, whereof it is the effentiall caufe. y. All the materials oifevpjjh and T urkifh worfhip, ‘ might be appointed for right worfhip, fo we held them to be Arbitrary .t^.God cannot forbid falfe worfhip, but in that tenure,th3t he commandeth true worlhip ; but whether we e- fteem it true, ornot, holy, or notjhe comandeth true worfhip, &c. IV. Concbifion, It is a vain and unwarrantable diftindion to di¬ vide worflxip in effentiall, which hath Gods ; i. Particular appro¬ ving will to be the Warrant thereof, and worfhip accidental! or Ar¬ bitrary, which hath only Gods generall and permiflive will, and hath mans will for its father; fo Ceremonies (fay they) Inthefe, bath Gods generall ^ill, according to their jpecifeation^'^hether a Sur¬ plice be decent, or not, is from mans ^ill, therefore they are called Wor- fhip redfiUively, becaufe in theirparticulars, they have no "Divine in- JlitHtion, and they tend to the honouring of God, not as Worfhip, but as ad- C.l.Q^.iiecitUntiiU from his ferntij!!-utmli,avmHdij{i7iBi0n, iig «d)mas of \torfhip , fo (a) Morton ; fo (b) Burge,. (i) Mmon A»fu As Sacraroentall worftiip is lawful] eflenciall worQiip - fo ‘lef. that this element, bread and wine, and this water is not Arbitrary- * If decency be of diWneinftitution, and Gods approving will, then that Surpl^e or CrofBng, or not Surplice and Crofling be de- knXg cent, IS not Arbitrary, and only from Gods permitting will : If the cap.tpl genera muftbe warranted by the word, foalfo fpeciL under the generall, ellc mens willmay make a horned Bullock a decent Sa¬ crifice to reprefent Chtift already come in the flefh: for if the writ¬ ten word warrant not the fpecials of Religious obfervances,. a f •WMt'ons The uniting of thefe two Y"f Croms pf the finger m the Air above aahildes face) and f the dedicattpnof:thechildetoCAr,/rfervice) are every, tray like to t\K \\aiUbg,Of 'PrtadatidWtne eaten ani drmkenfamithe feals »o»^*fhi$gfy^€hrififrficdfifd'anelappreheftiied by ^aithi If there be odder. It IS m the Autlwrity of the inftifutors ; Oor Formalifi, fay, the one is effentiall, becaufe ordained by Chrif , and fo bind^ the confcience, and the other Arbitrary, accidental! and of lelTc au- thprity: Wepwethemthanksindeed, the fin is. the greater that the Anthorniy is thelelfes but theexternall worfhip is alike. There k oddes betwixt the kiffiog of a wife by a ftranger, and thc kiffinS by her own husband, and oddes betwixt an ad of Royall Maieftv performed by the King, and that lime Aft performed by aTraitS toning the fame Aft, as there be oddes litwixt money ftroken by a Tanker, andby^heKingsmafterof Coyne; will (his dillinftiL feryp the whor.lh woman, thekfeof a ftrange man be ArbitrarT indifferent and accdentall : but the kilTeS of my own husband U ^entiall and kindely. And the Tinker mightfkvc his head for his falfecoync, the Kings money is eflentially.Legall and currant buT raoneyftroken by rae,is Arbitrary and of left Authority, then die Kings Lawful! Coyn. a. If it be neceflary and good to Honour God by decency and order, the particular goodnerte and holyneffe ttf Surplice ato Crying is alfo good and holy. But God ha* partf- culaHy, MtcahM. She’Oeelthee '*hat it good Oman-, Eroo, he hath Pf ““'.‘“'y ''?!y- But God hath notThewed us Becaufe they arc DlirRiT/r^fT® 'Be particular goodnefleor Snr- piV9>aQa Crofling it good jatidffliewed to us in the generall. I An- fwer 12 0 WorJhij) effentUll fr$w Gods roving mll^and Cap.I.Qji^' fwcr, gocdntfle of indifferent is, inadje^o^ and 3 flat con tradition, as who would fay, cold Arc, indiffv.*rcnt is nci- thergood nor evil, neither Lawfull, nor unlawful!: 2. Then God hathnot fliewcd us all Morall goodneffc in his word, beeaufe he hath not fliewed to us the goodncfle of Ceremonies. 3. Lawfulneffe is an effenti all property ot Divine worflaip refuking from Gods particular approving will in his word , as is clear, Hofen 8.5. lChro.1^,11. Lev.lo.i. ^Sc^mrJPninthe^^ord, It holdeth not the head Chrifi , for itmaketh him not a perfed Law-giver, if Prelates under him give Laws ad¬ ded to his word, and that after the Traditions of men. 5. It inthraF leth men dead with Chrift, to a yoak.. They objed, But not to yoak, upon the confcience. Anf^cr ; yea, but we are in Chrift freed alfo from the externall yoak, as from fhedding of blood in Circumci- T 2 {ion Qi)Viricde ie Libert Cbrijt.l^. c.j.ad aig. l-tloncjiiii poTcflaiele- gijlmrts proiif voluc rit obligarc ad mortale 0^ veniah fed hoe pro ' vient ex fnaterixgra- vitate. (h)yafquci Tom.z. in ia.dirput. Nequo etim in-volunmc legijlatorii efl obligafe VC I non ob - iigure- ■911 ■1-24 La^^s^f C6rim,mfi, Cap.L 0^2 Ca] ‘Biirga rejoynd c.z.S.7.p. 179. (a.) Sum% de l elig.to. z.de hmeft vniXih. I. c.i.n.8.9. (b)BcS4r. dc effic. Sacram.l.i c. ^ a. ad arg.i. fion, removalleutof the Campe fevenda)^ piaay Ceremoaiali Sabbaths, prefenting of the maie-childrenj' ^ngnp to facrifice at Jerufakm j yea, expenfivc oferings, aU cailed burdens, 1 7. 10, Ciu/J the ap- peartng of the Lord lefus. How the Commandmenc(as Beza rO no- tetfa) Are all that he vVr/V of difeipline, whkhJPormalifis fay.are for the moft Apoflolicke, hutmtDhvine Traditions. 2. If -Ceremon'ics feem good to the holy Ghofi as they fay they do from Ath\%. then Ihtymaft Jeemegood to the Father andthe Son, s.^ the Canon is Afl 1 5. But chat Wn was proved from exprefl'e Scripture, -as PeUr proveth, V:7,8,9. and W/ v 13, 14,15, r^. if rhey come from the . pint, tnrpiring the Apoftles, they cannot erre in fuch Traditions • If from the fpmc guided by the holy Ghoft, they comefrom Script ture. 3. It thefe traditions comefrom no fpirit^d by light of edication of achildeto Chrijls fervice) Now lightjfor this we would exceedingly have. If this light be im- mediatly infufed, then Surplice, G roiling are as Divine, as if God fpakethem ; for truths immediatly infpired loft no divinity, becaufe they come through finfull men j for 'Balaam his Prophefie of the ftar of facohy was as Divine, in regard of Authority, as if God had fpokenit, but if thefetralh come from an inferiour fpirir, we defire to know what fpirit fpeaketh without the word. But fome may ob- jeft ; The preaching of the word is foraewhat humane, becaufe its r not from the infallible fpirit that dited the word ; Ergo^ Ceremo¬ nies may come from the holy Spirit, though they be not as lawfull as Scripture. Anf Let them be proved to be from the warrant, that the word is preached, and we yeeld to all. y. Apoftolick Ceremo- i3ics,but not Divine have Qods generall allowing will for the accept¬ ing of them. Now Sampfons mother, fudg.1^.2^. proveth well, The Lord hath accepted our offering j Ergo, it is Lawfull, and he '^ilt not kiH us. So God accepted Abel, and Noah their Sacrifices j Ergo, they were Lawfull, and Divine worlhip. So Hofea 8.8. T hey facri- ficefkjh for the facrifices of my offerings, and they eat 'it, hut the Lord accepteth them not. jEr^^,offerings of flefh without offering of them- felves as living facrifices to God are now unlawfull : If God ac¬ cept of Ceremonies, they rauft be Divine fervice, if he accept them nor, they muft be unlawfull. They AnfOoer, He accepteth them as Arbitrary Worjhip, not as effentiall : I Anfwer,God might have ac¬ cepted fo Sampfons facrifice, and Noahs, as arbitrary worfiiip, and yet not be gracious to them, nor reward their facrificing, as good fervicc,contrary to the Texts alledged; but I doubt much, if the Lord begracious to men,and accept in Chrift corner Caps, Surplice, Crofsing, humane holy dayes. They Our Circumfiances of time^ placc^perfons, are no ■ - •/-. , _ - _ Cap. I. 0^2. hold Pop fjh Traditions, ^127 no more '^arr anted by the ScriptHre, then Ceremonies are* And God. might in hie ^ijdom (faith (a) Burges) have calculated the order of y \ » times and places^ fuchclimats and fcafcns but he hath left thefe, as he hath left our Ceremonies to the Churches liberty* " Anf, (as I obferved already) .being circumftan-' ces PhyficalJj notMorall, nor having any Religious influence to Ciicutn- make the vvorlhip new and different in nature, from that which is commanded in the Law , though they be not exprefly in the QZZ Word, do not hinder , but you may fay, Such anad of woriLip is according as nu\)erttten: for as Praying, Preaching, hearing, is Ceremo- according as it is Written: fo is Praying and Preaching in this con- nies ate. venient place, proved by that.fame Scripture u 'Written) but one and the fpe Scripture doth not warrant Order and Surplice. 2. The queflion is nor, what Gods wifdom can do, for he could fee. down all the names of Preaching Pafiors,D(fflors,Deaconsy Elders in the Word ; but his wifdom thus fhoujd have made ten Bibles mote then there be: .But all our Ceremonies might Rave been” Comprehended in one. Chapter of the BeveUtion „ if God had ■ thought good to Honourthem with infeiting them in the Canons 3. He hath determined thefe by natures light,, and prudence, which dwelleth with that light, revealed in the Word j That a Bi- Ihop be thus qualified, as 1 Tim, 3. is Morall and determined • but that they' call hm John, Thomas, and be of fuch Parents, Country aratureef body, is Phyflcall and inChrifts wifdom, is not deter- mined, norcould it be . conveniently. Laftly , that generallper- iniflive w ill ofGod, is. good, for all the Ceremonies of Roine,tauf»hL by Papifls ; Asforours^ as de Triplic. virr. traa. i. difp!-. Se<^. 6. n. 3. T)icendumfidem quoad fubjiantiam credibilium femper fuij[e eandem a principh generis humani. And fo faith Alenfts, 7%. q. 69, Lombard. 3. difl. 25. and Tdurandus, f . dift. 25. 'Bonaventu- 1 • Art. 2. q. 1. Hugo defanbio vibiore do facrawy 1. 1. part. 10 cap. 4. This they havefrom the Fathers, Vlncentim, Ljrinenfi^y conr.’ prop. voc. nov. cap. 37. Jreneusy contr. hereticos, Jib. 3. cap.'^a. Hy- <^^vitate,Dci lib. i i..cap. 3. lib. 14. cap.y. Chryfof.de Lascro homil. 4. Cyprianus fermone dp Baptifmo. Op- ... , tatus Milevitanusy contr. parmeni. de caslo, 1. 5. And I mighf cite many others, who all affirm, All truth Divine is in Scripture, all not tn Scripture is to be rejected: So Suareic, de leg. tom. 4> cap. i. ' Hac xt$ Cerim^ies Gap.L-Q^^ emm prt^epta E'cclejtafiica fro ttfriver fall Meclefa tantum ffim cfnatuor^ am qain^iCfua folrnn funit de terminal tones qaadam juris Divini tUoraliter neceffaria homini. — —Reliqua omnia vel pertinent ^ad farticulares Jlatm qui-volumarie fufcipiuntsir, vel ad erdinem ju~ diciaiem, Et idem contra felia Anglica. Erro Jib. cap. 1 6. 'D;- cimm amhoritatem Dei (in bcnedicSioire Camp'anarum) mn de ejfe^ faltem in radice origine^ quia ipfe dedit amhoritatem Pafloribm Ecclejia ad regendam Eccleftam^ dr dijponenda, eaqua. ad accidental riosrkm Ecclejia pertinent, ’BanneSjZom. 3, in 22. q. 10. dub, 2. Notandum quodncq^ Pontifext nej^ tot a Scciefia poffunt novum arts- eulfim, novum dognoa quoad fubjfantiam, am novum Sacr amentum injiituere, Andr. Duval/imy in 2, d€ kgib^q^ Art, 2. Ceremo^ nia judicialia in vetere lege erant juris Div in b, in Nova lege funt yurU tantum Bcelejiafiici : And Valdenfs do Dobirina Jidei', 1. 2. ^ap* 22. Eve lefia non pot eji Novum articulum ,prop'onere : Alphaf, a Cajlroin fumma^ lib. cap: 8. And Canus^ loc. lib. 2. cap. 7'. Ca- THeracenJlSy 2. fentenr. q. i. Art. r. PrincipiaTheologia [urn ipfafa- cri Canonis veritates^quoniam ad ipfajit ultima refolmio Theologici dijeur/m, ^ ex iis primo fingula propofitiones Theologia deducuntur, V. Cancluf. Matters di taft are not, and need not be proved by Scripture : r. Becaufe fenfemaketh them known to us. 2, Their Fai Horo MoraKcy is fuificiently known from Gods Word. 5. In matters gmmde. offad there may be invincible ignorance: Chrifts Refurreftionis jure belli, not a matter of fa(3:, as (" aj Hugo Grotius faith, but alfo a matter of 1. c.zo.n. Law, as all the rftiracles and Hiftories in the Word, and to be belie- ved, becaufe God hath fo fpoken in the Word. Arg.4. Againft iiumane Ceremo¬ nies, be¬ caufe ihey ufurp the efl'ential Qjl E s T. III. whether Ceremonies have any divinity in them > properties of Divine ordinaiv:es. All means of worfhip devifed by men pretending holincfTejby . teaching, exciting our dull affedlions to Devotion, as if they werepoWerfull means of grace , sjnd did lay a band on the confei- *1 ence, when as yet they DC no fuch thingj and want all warrant ^ from God, and are coritrary to devotion, are unlawfull. But humane Ceremonies be fuch ; Srgo '^ The Propofitionis certain: I prove the Aflumption by parts v I. Whatever holinelfe be pretended to be in Ceremonies jjet God onely Cap4l. 0^5. hold fopijhTradittQns, 129 ♦' ' * ' ■ I ■ i' I ■■■ I, - - oncly fandifierh people, offices in his houfe, as the fons of Aaron^ Altars, Temples, Veftures, Sacrifices by his expreffe iuftitution, as ,-nr • we are taught, yet are Ceremonies holy • their Author be the JoS Apoftles fucce^ours. 2. J'heir end to honour God. g. Their Exo/.zo. matter is not civill or naturall. 4. Their fignification myfticall, is 1116,17. Religious. 2. They be means of teaching andHirring up the du/laf- ^xod.z^. fe^iom to the nmembranee of duties, by fame notable and (peciall ftgni- ^9- 3 3 - fcation, Whereby the beholders may be edified ; and fince to fiir up the o o minde, as amemorativeobjed be the word of Gods due property, ap.i.'io. ' or the works of Providence and Creation ; would not a Prelat in cap.z5.i,2, his Epiftle to his under-Paftors , fpeak TdeterAiks^ as, zPet^i, 3-cap-a7- 13. I thinly it meet, fo long as I am in this T abernacle, to fiir up your dull mi K>des, by Way of remembrance to your Chrifiian duty , by Crof- fing^ kneelingto Gods board and Altar, and Surplice • To be memori¬ als were due to Phylafterics Commanded" in the Law, tominde, heavenly duties, 2{umb* 15. 38,39. Deut, 22. j 2. And the twelve fiones fet up by Gods fpeciall Commandment, lo/hu* 4. 2,3. to be a memoriall of their miraculous entry into the holy Land, and Mama Commanded to be kept in the Ark, as afignof Gods feeding his people with Chrifi the bread of life, f oh. 6. 48, 4p. 51. are Ordi¬ nances of God, to call to remembrance duties and fpeciall mercies: And Sacraments do fignifie as tokens ordained of God, Gen. 17, i r. gen, p. 13. Heb. p. 8. The Holy Ghofi thus fignifying, that the Way to the holiefi, Was not yet made manifefi ; So Heb, 8. 5. Heb, I o. i. And fo muft it be here faid. The holy Trelafs thus figuifying, that (fnof- fing Jhould betoken the childes dedication to Chrifis fervice: So (c) {c^Hooker, Hooker : AEiiont leave a more deep and firong impreffion then the Book 3. '’p,^ Whatblafphemy ? thatCrolfing and Surplice leave a deeper impreffion in the foul, then Gods Word, the poWer of God to falvaticn, Rom. 1. 16. And mighty through God to cafi doWn firong holds in the foul, 2 Cor. 10. 4? I wonder \{ Croffing Capping, kneeling to flocks, bring every thought Captive to tloe Obedience of f hrifi. g. It is eflentiall to the word to teach, and make Wife the fmple, pful. 19.7, Ceremonies arc made Symbolical! and Religious teaching fignes,yet is the ftccJocalled a TtoElrine of ^^t,Jer, 10, 8. Habac,2. i8» Though it teach and reprefentthc lame Jehovah that the Word teacheth, Jfa, 40. 1 8. So it is not a living teacher, becaufe it reprefentetfi a falfe god , or not the true V Codi 130 The ejfentiall progenies of Word and Sacraments^ Cap. I .Q^ , l, 3. dift. 37. S. 14. (b) Pilud. m. 3.d-9.q. I. art. i. (c) Cajet. in J. q.zj. art. 3. {d)Fafquex £o.3.de Ado.difp. 103.C.4. worth, com-‘ mu. of Saini;^ God: for the true lehovahhhhy To ^hom\\>ill je liken me} But now the (lock by mans inftiturion took on tc, without a warrant from God, to reprcfent God. Now if God had warranted the ftock to be an image reprefenting God, as he warranteth the Tm- the Ark^^ Bread and IVine^ to hi images and reprefentations of the true Godlefiu Chrifi, the ftock ftiould be a Dodrine of truth, and not of lies ; fo Surplice is a Doftrine of lies , not becaufe what it teacheth is a liejfoi* what it teacheth is Scripture, //it. 52.1 1. That thefe ^ho heareth the Vejfels of the Lordy ( that is Paftors) fhould be holy, but it is a Do6lrineoflies,becaufe it reprefenteth Paftorall ho- linefte by humane inftitution, without all warrant of the Word of God. And when ?atd calleth holidayes Ekments, Gal. 4. 6. He meaneth that they fpell to us, and teach us feme truth, as (a ) Efitu faith. That holidayes do teach us Articles of Faith : To which mean- ing, (b) Taladanus, ( cj Ca ’ytan, (d) fay, Qod may '^ellbe painted in fuch exprejpohs, as Scripture putteth on God, as in the like- nejfe of a Dove,. as a man \>eith hande, eyef, ears, feet, all ^hich are given to (jod in Scripture. 4. It is elTentiall to the Word tofet down the means of Gods worOiip, which is the very Tcope of the fecofid Commandment j and therefore the lews wafhings and T ra- ditionsafe condemned , becaufc they be Dodrines of men, appoin¬ ted by men to be means of the fear or worftiip of God, as Math.i^. p. Mar. 7. 8. Ifa, 29. 13. Hence we owe fubjetftionof Confcicnce toCeremonies, as to lawfull means of Worftiip. i. Stirring up our dullfenfesi And 2. as lawfull fignes reprefenting in a Sacramentall fignification, holy things .* 3. As teaching ftgnes : 4. As means of Godsfear and worftiip : Whereas God ('as (e) L/impdeorth oh- fervcthwell) inthefecond Commandment forbiddeth images andreprefentations : 2. All fhapes, Exod. 2C>. 4. Temniah. 3. Forms of figures, Tabuith, Deut. 4. 16. 5. Any type or fhido'^, TfeUm, Ezek. 7. 20. 1^,17. 6. AnypiElured fhape, Maskith, Levit. 16. 1. Any Statue, Monument, Pillar, Mattefebah, any Graven, or Molten Portrait ,Ho(. i^. 2. 5. We are obliged to obey the Word, Exod.io.j. Prov. 3. 20, < 21. Trov. 8. 1 3. ler. 6. 1 6. ler. 5.7. 2. We owe to the Word be- f lief, Luki I. 20. Love, Pfal. 1 19. 4^. 81. Hope : 3. And are toex- pe(ft a reward therefore, Tfal. 19; ii. Rev. 2. 7. 10. 27,28.2 Cal. 4. II. Rom, 6, 23. Colojfi 2, 18. Hebre'^, ii, 25. Tfal. 34.9‘r • Pfdl.^B^.^ . Cap.1. 0^3 . minlj afcrlhed to humme^Ceremonies, Pfalme 58. ir. Then if Decency be commanded, and order, in the third Commandment, erg0^ this, and that orderly mean of Worfliip, as Surplice ; But can we fay. , / hope in the Surplice ? O ho^ love / crojjing and Capping ? can^e believe in Ceremonies^ as means of Gods worfliip ? 6. The word is Gods mean to work fu- pernaturall effecfls, to convert the [only Pfal.ip.7. To '^PorhFait!^ John 20.3. Toedifie, To fave, Rom. 1. 16. The* obedi¬ ence to word, hringeth Peace, Pfal.Iip. 16^, Comfort, v. 50. Gen,^p.lS. But Ceremonies, being apt to ftir up the dull minde, muft be apt to remove Natural! dulneffe, which is afuperna- turall elFedf, and fo to bring, ^eace, joy, comfort : Organs are now holden by the fame right, that they were in Mofes-LaW, then they muft ftir up fupernaturall joy : There muft be peace and comfort in pra^ll^ing them : Hear how this foundeth, Thit is my comfort, O Lord, in my affiiUion, that thy Surplice, Organs, and holy-day es have quickened my dull heart. Now what comfort, except comfort in the Scriptures ? Rom.i’).^. Ceremonies be innocent of all Scriptures* . What joy fa proper fruit of the Kingdom ofheavcn,/J<7«i?.i4.i7.) can be in faplefte Ceremonies ? yea, obferve, i. Who truly conv4- ted from Popery, who inwardly humbled in foul, doth not abhor Ceremonies, by the inftind of the new birth ? 2. What Have of hell and prophane perfon call hot for Ceremonies .^3 . Who hath peace in dying, that Ceremonies were their joy ? 7. All Lawfull Ordinances may by prayer be recommended to God for a blefted fucceffe as all the means of falvationjTy^/.iip.iS. A/atth.26.26. 2. We may thank God for a blefted fuccefte, which they have by the working of thefpiritof Grace, 2 Cor.2.2^. 1 (for. 1.4,5. 1.2,'^ Tphef .1 .3. 3. We are to have heat of zeal againft propha- ningof word. Sacraments, Prayer, or other Ordinances of God: But what faith in praying, LordWork^Veith Crojfmg, Capping, Sur- ? For where the word is nor, nor any promife, there be no faiih,ifow.io.i4. What praifing can there be for Ceremonies working upon the foul What zeal f except void of knowledge andlightof theword, and fo but wilde- fire? Gal.^.iy,iS. Phil. 3.6. 2Sam.2i.2.) cantherebe, though the Surplice be imployed to cleanle Cups,and Croifing be fcorned.? If the fubj'ea be nothing, the accidents be lefte; if Surplice be not commanded, nor forbidde^ the reverent or irreverent ufage thereof, cannot be forbidden, nor V 2 com- 132 The effentUll properties of Word and Sacraments^ Cap.I .Q^3 . commanded, true zeal is incenfed only at (in, and kindled toward Gods warranted fervice. 8. 1 take it to be Gods appointment, that the Spirit worketh by a fupernaturali operation, with his own Ordi¬ nances, in the regenerated, but wc dcfire to know how the Spirit worketh with Ceremonies; Formalifis are forced by thefe grounds maintain the Liwfulnefle of Images : So i.Tbey be not adored; 2. If they be reputed as indifferent memorative Objefls, and books to help the memory. But i. It Aiall be proved that at firft, Papifts did give no adoration to Images, nor Ao\.\iT> nr andt^ , Hnlcot^^k. Mirandula acknowledge any adoration due to them, but proper to God, before the Images as objedls.z.We may liken Godm^ Chriji to a ftock, to we count it indifferent, to make, or not to make fuch an image, yet likening him to any thing is forbidden, ^.4o.x8.Al- fo we efteem it Idolatry interpretative, to take Gods place in his word, and to make any thing to be a mean of grace, except Gods own Ordinances : Againft all thefe Formalifis have di verfe exceptions. As I . Our 'Ceremomes ( fay they ) do not reffeEl the honour of godimmediatly, andinthemfelvesy but by accident, and as parts of Divine ^orjhip by reduSiion , as it containeth all the adjunHs of ^orjhip, Anf. Such Logtek was never heard of; i. If he mean a Surplice in the materials, to wit, Linnen and Croffing Phyfically confidered, as feparated from their fignification, do not tend irame- diatly to the honour of God, but as an adjundf, he fpeaketh non- fenfe, for fo Bread, Wine, eating, drinking. Water in Baptifme do not immediatly refpeft the honour of God, but only as they have a Morall confideration and ftand under Divine inftitution. But yet fo the materiall of worfhip is not the adjunft thereof, but the mat¬ ter, as the body of a living man is not one adjun.Z79' And in a Treatifeof kneeling, c. iS.q.^. P-T7* 134 ejfefitlall jfroperties of Word^ and Sacraments^ Cap.T.Q^3. (c)rafqucx j.p.To.i. ‘ie ador. 103.04. Cum nos cos fomAs qiii- bus Dews ap- piruit de- puigimiis, nolimtcs alittdqium hiftorum iUm, ^ cffctinm ob oculos po- iicrc. ( A)Aquin. I i.q.ioi. art.^.ad.y. Et idco per iifpeclum ■ bujus ftgni induccban- tur in me-‘ morkm fiiie Icgis, Martyre 'Didog.cim Tryph • Mtc medium. (t) Iren XUS I.4.C.30. ( e) Epipbn- vius hei'cf. (dj ebryf.' hom. 17. in Gen. Ic'JAmbros lib. i.de Abraham cap.4. grace of Royall Majcfty, as the Lawfull King, what, is he for that no ufnrping Traitor ? 2. He will not have Ceremonies to be caufes of woilliip,but occafionsfo doPapiftsfay : Images (faith (c) K<«/- ) do only fet before us the Hijlory and effects of God. Bellarminc, Suarez (as all know ) do fay, That Images cannot fo reprefent Jeho¬ vah, as he is in himfelf, or deferibed in his Wordy nor can the \doll or 1- mage of God reprefent Gody as a caufe, but onelj as an objeSl externall andoccafion, and yet Cjod forbiddeth it, If3.40.l8. Hab. 2.19.20, 2. Gods Word to the reprobate is a fealed Book:,'sn^ is, as if you would teach letters, to a new weaned childe^I/^.ap.ii. c.ap.p. It Work^th by no inherent vertue Wrapped in it felfy but though it be mighty, yetis it mighty through God, 2 Cor, 10.^. \oJhuahs twelve fiones,thc VhylaUeries, the MannUythe RainboWydidonljy (as( dfzAquinas faith yN ^\K) Works upon the fenfes and memory. The word it felfdoth but' work morally or objedfively, and is not a caufe having the power of God wrapped in it. If Surplice work only as an occafion, the Preachers, Napkin, the bands of women dothfo excite the memo¬ ry and the affedion : 3. All our Divines teach, that the Sacraments are exhibitive fealSy but not of themfe/ves, or bj any vertue inherent in them (as Papifts fay) but by the poWer of God, which worketh fay the right receiving of the Sacraments, and the Sacraments AUh Primo and effcntially are only fignes, which worketh objeftively and occafionally, as you fay your unhallowed Ceremonies do; i.be- caufe they are Sacraments elTentially, whether they be received by Faith, or nor, and they are exhibitive fcals only to believers. 2. Vn- believers fhould hot prophane the Sacraments by their unworthy receiving of them, if they were not Sacraments to them only figni- fying, and if they were exhibiting feals to them, then fhould they receive them worthily, which is againft what we fuppofe : 3. The Fathers , as (a) ^ufline Martyr [b) Irenem (c) Epi- phanius (d) Chryfoflom (e ) ^mbrofe prove, that Circum- cifion , in its nature , except to believers , did only fignifie Grace. 5. Here be a moft vilde diftin(^lion,T'^&^^^ We oWe fubfUicnof con- fcience to the things admonifhed, hut notto Surpliccy or to fuch means and particular admonifhers , but only collaterally : But r. is the' Church ordaining Ceremonies a collateral! Miftrefle over the con- fcience,& who is the other collateral! /udge here? who but Chrifi> 2. We CapJ.Qj3* wWy afcrihed to Humane Ceremonies, 135 2. We owe this collateral! fiibje6:ion of Confcience to the Imaq^eofy^ the T rimy : for though tve owe not fubiedion of Confcience to the fubkaion image, as fuch an admonifher, or fuch an exhorting objed ; feeing of Confci- the Word of God may alfo admonilTi us of God, yet we owe fubje- encc,colIa- dion of confcience to the thing adroonifhed,to wit, to the hMedtri- my. 3.Neither owe we hibjedion of confcience to the word, as writ- ten with ink on paper,nor to the found of the word Preached ; yea, * nor do we owe fubjedion of Faith to the Word as the Word', but only collateral! : when we fay, ( I hope in the Word, ( / believe the Wordy) 1 repyce in the Word of God) we take the Word, for Obje- turn cjHo, and God for ObjebiumijHod, for the word is not the for- mall objed of any fubjedion of Confcience ; I owe to the Word, not a fubjedion of Confcience collateral! or coequall with the fub- jedion that I owe to God, but only fubordinatc as to a mean, and I totheVVord for God, and becaufe it is inftituted by God ; but I I owe fubjedion of Confcience to God folely, independently, and onely ; yea, fubjedion of Confcience is not due to the Word for its manner of working, and not due to the Ceremonies ; becaufe they work not as the Word of God doth (as no wonder, they being biitr , hay and ftubblej but fubjedion of Confcience is due to the Word, [ becaufe God is the Author of it, and fpeaketh in it himfelf, as is clear, /er. 13. ly. Awos 31 %,Heb, 2, 3. Hear, fr the Lord hath jpo~ ken, and it is to be received onIy,and in Confcience yielded un¬ to, M it is the Word of God, Ifa. I. 2. i Thelf 2.13. Now becaufe we I cannot receive the Surplice, Crofling, Capping, as the Surplice of 1 God, and as the C rolling of Ch rift • therefore are we not to fubmit at all to the Dot'f rines which thefe unlawfull teaching means doth bring to our memory, becaufe they have no warrant of Chrift,to ' fpcak or fpell us the very language and minde ofGod, which God hath fpoken in his word by his holy Prophets and Apofiles ; Yea, though croffes and afflidions work only upon us, as cccafions, and . external! objeds j yet are we to fubmit our Confcience to them, as to warnings, becaufe they be fent as Gods Meftengers appointed bf l- him, as ULic , 6, p, Hear the Rod, and ^ho hath appointed it. 4» Ce- D ’ S3 H r remonies (faith Burges) as fenfible ob}eUs , and as other Crea- Q’lSDD tftres ; yea, but he is far wide, the Creature doth book (^as the Veord is, . I PfaLig. V. i.) the glory of ^od, anh that \>phieh may be kno'^n of God, i is made manifeji in them ; and God hath manifejled thefe things Ceremonies humane^ 13(5 Cap.I. 0^3* The fpitit worketh not with Ceremo* \ t,mngs by the Creatures, Row, I. i p. But Ceremonies are not books of Gods writing, God hath not written nor booked this upon a Sur¬ plice {"Be holy^ye ^ho bear the Veffels of the Lord) he hath written it in Ifaiahs book , c. 52. 1 1. And we fubmit to the teaching of the Creatures, though they work not upon the foul, as the jVord and Sacraments becaufe God hath appointed fuch books to teach us ; Bt-gOy we are in no fort to fubmit to the Devils booht Printed by or to their Ceremoniall Volumnes, becaufe God hath written nothing upon them j and here by the way , I fay it is un¬ lawful! , yea^and Hypocrifie to be devouter then God will have us, as to enlarge the Phylafleries, and make them above Godsmea- fure, 15. 38. lobe humble by a mean not appointed of God, loh. 1 3. Or to do what God only fhould do, as to make An- nointing Oyl befides Gods Oy\,Exod, 30.31,32,33. Or tofeta threjhold and a poj}^ bejtde gods o^n threfholdy Ezek, 43. 8, is pre- fumption. Laftly, Gods fpirit worketh not with Ceremonies, and fo they arc as the offering of Seines bloody and the flaying of a man ; and fo Abomination to God, Ifa, 66, 1,2. The holy Ifirit is merited to us by Chrijlf loh. 16. 14, He fhall receive of mine^ and Jhe'^ unto you : But who can fay that the grace of joy in the holy Ghoft , wrought by the droning of Organs, and the holinefle taught by Surplice, is a work of the fpirit merited by Chrifl as our High Prieft ? 3. God hath made no promife that he will work by Ceremonies, for the fpirit worketh not without the Word ; fo then I might refift the workingof the fpirit., and not fin againft the Word; and this is Anabaptijh Enthufiafme : If God work not by them, they be vain andfruitl^ffe ; and the Idol is unlawfull for this, tha'ti: profiteth nor. Alfo, the fpirits aftion is either naturallor fupernaturall here : If naturall, it is a natural! work, and a natural! fpirit, and to be rejected : If fupernaturall, we may devife means to produce fu¬ pernaturall effedls, mens Ceremonies can produce fupernaturall joy, comfort, peace, and ads of grace purchafed to us by Chrifls merit ; this is a miracle. 3. They fay, All this may be faidagainfi your Circumfiances of time and place, fir they are appropriated to Religious ufes, and not fir that made holy parts of Divine fVorJhip* 2. Time and place, ar^ ne^ things as our Ceremonies are, ^,Spirituall fignification maketh Cere* f id i C. I . . Are FharffareaU T raditiens. 137 Ceremrnesfo n^^^ , b^. Rues of miser Order ; Rur^eh^ ’ ^ J''"’‘'>Pj^':«;,P“‘P*'.T»l>le-cloath,are new.Phyfically.of- JTs^Ty. ten , not new Morally, or Religioully.thcy haveTioSpiritiiallirflu- P S7.s8. ence inworlkp. A civil, declamation hath the fame time, place, pplpit with a Preaching ; for then , if for application,-, a« Jthe,i . as O Amma ftith well, A« hiU ivWW « Preacher Cerem ”” f^»h,al,,^eferfWadethaLaW,aCaftamlfeal^^^ ni«,ib. MerSyU both a Sacred^ a ]udici(ill, a Military kill^ 2. Signification IpiritualJ, maketh Ceremonies capable of being ordered • for Sur pl.ee wearing, and Croffing, being l^arinall,%steaching flgnify. f‘p' .Ing,yfim»^ «p ,he M age a ms, as doth the Word and^ Sa^riment Zeme they require order and decency : Now things of meer order, re- ^“leiafiUt quireth no ordering,as time & place require not other time & place tocircumftancethem nght.i.This is that which PapiftsfavrasreU/^- v«-«)thatby confequent bniy.they have fignificatiin putupon them. pSf ace. Now fourthly Replace, Mauk 15. vshtK chrifi reproveth ht •“ u nearines of mcr,. The Jefuit Sf,P'“ his Anfwer IS their Anfwer; VaJqHe^, Tom. 2. in la. difn ica "“f; aLTflePU^'^'i ”” they kept she ^TrZ- Tr“adW?„s tts ef the Elders-, Sedsymd infalfsfreceftu Divin/t leei ceatr arils- of die El- pmarentege f«,„mam Retigmm. BecaHfetheyhelievtdalt Relieion to flandsnthesrTradsHers, UichWere contrary to Gods LaZand fir their oWk, omitted Gods Commandments. And Tosi.de egibJihq. cap.^ He reproveth what ihey added, Tanmamnova as neVs things 1 Cordtsha, Ad. viflor. rel, i.de poteftate Ecclefiy” Mt'hrt ' C'f>c;AA«r, Horn. 3 2. in Mank Thinketh bet- ter that they had no power to make Laws - vea fff ^ r -neth the Laws.written in their forehead ’ ge. p. 120. the lefirif. in nnnrr at -..t' cord.Evan- .he nmter of iialfowas unlaw&Il ; L^CtriS «lkih “a'^rtc ./m!' X Bur 38 Ctremwies humane Cap.I.Q^^ But this expohtion is lalfe ; i« They brought m Traditions at firft for vain glory, to be exiled Rabbi, Matth. z^, 7,8. JBr^o^ they thought them not at firft of Religious neceflity : 2. Mark^ faith, cap. 7.5 . fVhy not thy T>ifciples according to the Traditions of the Elders ? Therefore the externall praftice, and not the inter¬ nal! opinion of neceflity and holinefle is condemned, as is ejear. And Vi>hen the ^harifees fa'^ fame of the Difeipies eat bread '^itb en hands, t hey fi^nd fault .The challenge was for an external omiflion of an outward obfervance, which may be feen with the eyes j Ergo, thefe Traditions are not condemned by Chrift, becaufe they were contrary to Gods Word, or impious ^ but in this, that they were contrary, becaufe not Commanded ; for in the extecnallReligious aft of wafhing hands, there was no other impiety of a wicked opi¬ nion objefted to Chrifts Difciples : for if the Pharifees eye had been fatisfied in that the Difciples fliould walh before they eat,they would not have contended with Chrifts Difciples, about the Piety of thefe Traditions, nor about any inward opinion , that they added under this Reduplication as ne^, as SuareK, faith ^ But the Church which cannot erre,including the Jewifh Pope, the High Prieft, can adde nothing as new contrary to Gods Law j nor is there any que- ftion betwixt the Pharifees and the Lords Difciples : Whaher the Traditions the Elders, ihould be ejleemed the marroW and fum of all Religion, as Vafejuez. faith j But only anent externall conformity with talking in thcTraditions of the Elders, or not VtaUzing,2S is molt • clear in the Text : It is true, Chrift objefted they accounted more of mens Traditions, nor of Gods Commandments, as ^nd Formalifts do *. But that was not the ftate of the queftion betwixt the Difciples of Chrift and the Pharifees. 2. Chrift rej’efteth thefe Traditions, by an Argument taken from the want of a lawful! Au¬ thor, while he calleth them men, oppofed to the Com¬ mandments of God, and while he faith v. 13. That every plant not rootedbjhis heavenly Father, f jail be rooted out Yea, and Chrift exprtfly proveth their worlbip vain, becaufe they taught the fear and ^orfjip of God, by the precepts of men, and not by the Word of God- and Ceremonies are the precepts of men. 3. Mar. 7. 10,11,12. He alledgeth their corrupt and falfe expofition of the fifth Com¬ mandment, in faying, It is a gift Whereby Parents may benefit, which Children o f er to God, though they help not their Parents m their po- verty Gap.LQj. ArtPhitrifakall Traditiom, ^89 vcrtj^& necejfttjy ^ [9 yoafree them from obedience to the fifth Com¬ mandment of God, by fetting upyourfalfe g/oJfe(faith Chrifi)^hich is 4 human tradition.Then to Chrift this is a good argument, your cor¬ rupting of the fife Comandment with your falfe glofies is a rejecting of Gods 5. Commandment; why? becaufeit is a ooftrine of men,and one of the Pharifees Traditions; For whether they placed operative fanffity in preferring mens Commandment to Gods or not 5 none can deny but Chrifi reafoneth againft thefe evils, becaufe they were mens Traditions, otherway Formalifis ftiall be forced to fay, that if the Pharifees hare efteemed them Arbitrary, and of no operative fandfity, mens Commandments had not been vain worlhip j Chrifts Argument from Ifa.ig, fliould prove nothing, for falfe glofles and corrupting the fifth Commandment is not vain worfliip, becaufe it is a dodrine of men ; for Dodrines of men as only coming from men, and efteemed Arbitrary, are not vain, faith FormaliSIs ; yea, except they be contrary in the matter to Gods Law, and proffered or equalized in the opinion of fandity to Gods Law, they are not a whit vain, becaufe they come from men, or are dodrines of men. 4. Chrift defendethhis Difciples pradice in abftaining from exter¬ nal! not-waOiing; Ergo, he efteemed the externall wafiiing unlaw- full; But if the Difciples abftinencc was becaufe of the impiety of walhing, and the opinion of fanditfput upon wafhing, otherwayes Lawfull; he fliould have defended his Difciples in a thing unlaw- fall ; for to difobey the Elders and Church’guides, \^ho fate in M6- chair, and were to he obeyed, Mdtth.i^.i,'^. in an externall indifferent ad of wafliing not contrary to the wafliings comman¬ ded in Mofes La^, and fo negatively conforrae to Gods Law , is Lawfull , as Formalifis and T*apifis both teachjbut Chrift defended his Difciples in their noivobedierice externall, for they were not challenged, for denying the opinion of operative holineffe to thefe Ceremonies ; Chrift who commanded obedience to fitters in 'Mofes his chair in all things Lawfull, would have obeyed himfelf, and clea¬ red his Difciples in fa far, asthey oii^hc taobey, or not to obey. 5. Vafcjuei:.hyQS, Thefe Traditions ^ere unla'^ull,becaufe they Veere invented. Sola voluntatehominum abfque ratione^ by the foie Voill of men without reafon. But fo are Popifli Ceremonies, for if they can be proved by the word of God, and the light of nature, they are ef- fentiall parts of Gods word, and not accidental!, nor left to the . X a Churches I4P Humane Gere monies againfl Hee^ncy, CapiLQ^4. Churches will. 2.. It is good then the lehiit conicfTjth the Church fromfolewill, and fothePo/j^fand Prelat can make no Laws, but either Saipture or natures ligh: muft warrant them, and foie will cannot rule them : 3. They had as good reafon in geaerall from Afc'fes his writings, and the Law-wafliingsas Pope and preLits have for their Traditions. But faith Vaf^Hez, Chrifl complaineth of thtfe traditions pccaufe they held them to be, Summam ReU^ioni'y the mar- ro^ of Peligiony andtock^ no care of Gods La^. Anf. That will no more prove them to be vain w'orthipjand that the Difciples were to be jufi:ified‘ in t^df non- conformity to thefe Church, wailiings, then that Gods Difciples, and found belleveriunde'r the Old Ttftament fliould abftainfrom keeping Gods Sabbaths, bis new-Moons ,.and from offering Sacrifices, becaufe thepeoplc placed all holineffe in thefe of old, and neglected works of mercy and juftice, Ifa^i.ii, Sec. fer.’j.^,^y6. But (fay Pormalijis) Chrift condemneth them becaufe the Pharifees thought, eating ^ith un^ajhen h^nds defied the eonfcience, and meat defied the foul, '^hen the eaters did. not- ^ajh at the elders commanded : Whereas Chrifi faith. It is not that Which goeth in at the momh^ Which defleth the man, bat the Wickedncjfe that Cometh out at the, heart. ^Anf. It is true, and I think Pharifees be¬ lieved meat eaten contrary to the Elders Traditions, defiled the confcience, as is clear, Mat. 1 5 .1(5,17,18. And that alfo Chrift con¬ demneth, as a Dodrine of men, anti of ignorant men, and fo doth non-conformity to your Ceremonies pollute the confcience as a breach of the fifth, and fecond Command as you fay. Q^u E s T. IV. whether humane Ceremonies can confifi With Ordery Decency, and the- fincerity of our profefjon of true Religion ? IV. Arg. /^Eremonies fight with Order and Decency, i. Thefe Rites pre- VwVtended by Gods command, to adde order and decency to Gods woriKip, aud yet deface his worftiip, and addeth none thereunto beunlawfuIL: But humane Ceremonies be fuch ; ErgOy'Xh^t they, pretend Order is proved. ’D.'Burges faith, They have noplace in all the T^efo^Tefl ament, 1 Cor. 1^.26. Let all things be done Eftius 1.3. in order,, and decency, a place as (a) Efiim citeth, Magnifcd by P^'A d.37.p.i39 for all their Ceremonies i The Major is undeniable, I proved the. Cap.!. 0^4* Ceremomes AgainB Deartcj, 141 Aflumpclon : 1. Becaiife Magick-like Rites honoured with Gods name as Chrifiian.Mafe, Chrifis-A4aj[e,2.n f/, z^Azdueto Qhrifi onlj^%oh\\.'i^ 2 creatures are means of glorifying God, Rev.^,ii. Prov.iS a Rom - 11.3d. And may be invited topraife God, as 148. Now it were flrange bleating, to fay,0 Croffing^ Surplice,Praifeyethe Lord ■y intjnpis when things ordained mans foie will, and fo idle and finfiill are f^peretvm- made means to glorific God with as good reafon dancing in the Church, and blo'^ing feathers in the Aire, which have by nature or reafon, no aptitude forthefe ends, may be decent means of glori- fyingGod. 2 Order and decency fupernatnrall in the Church is li'n in the Word, (fant,6,af. Clear iind Valent, faith, and fo doth the Formalifi Lmdfey fay. That God may be adored before the Sacramentall elements as Images, Anf. We are not for¬ bidden to adore God in the inward conception of minde, TV faW no manner of fimilitude, but not, yea thought no manner of thoughts of god. a. The internail image of God in the minde is the objedtive conception of God as conceived in the minde, there is no hazard of Idolatry there, for that Image is not adorable at all, becaufe then it muft be conceived by a new different Image, and that new different Image muft be cognofciblc by another new I- mage, andfo in infinitum. The externall Image is both made an a adive objed to reprefent God, and when we religioiilly bow to it, it is made an objedpaffive, that is adored with God. Laftly, Cap.I.Q^j. intendeth the Adoration of God, 157 Laftly, If the lews and heathen had adored their Images, as they were fuch creatures confecrated, and aseflentially Gods, the Lord would not have rebuked them for making an Aili Tree the fimili- tude of a God, as he doth, I/^.^o.iS. And all that I faid in the former queftion proveth the fame. So that though Di¬ vine honour in the Ad ot kneeling before the elements be intended W Conul. toChrift, yet becaufe the elements are there as adualHigncs, and ^riJai.Scil. Vicegerent Images, of Chrilf, if we kneel to Chrifi ilcligtou^ly through them, we give them divine honour, though weQiouldin- i^igiUctin tend to honour Chrifi lejus only. tem^iu /.uv, bciuiM csr" Sect. III. remUs 'ijfq^debitum whether Papifis ani Forntalifis give that divine honour that is proper honorem cy only to God and his fonleftu Chrifi tolmages^ and the elements of . Bread and tVine ? vcmirnpcrii* eiidam ■, iion I. Con, adore Images is to give worfhip to God before I- TurJe^di- X mages, or, in, or through the Images without any Faith iLhisdi of a Godhead, or divine power in the Image according to the 'Do-. vhiitas, vel ftrineof the Chnrchof Rome. I prove this out of their Councels. ’’^irmprop. (a) The Councell of Trent faith, T)ue honour and veneration is due to the Images^ not becaufe it is believed,that there is any Divinity and Ziouiam vertHeinthem,forthe'Oohich they JbouldbeVoor/hipped i but becaufe horns quHis the honour given to them is referred to the famplar, \\>hich they repre- cxhibccur, fent I that by thefelmages which vve kijfe, and before which we tefeSiurad. uncover our head and bo^ down 5 wc may adore Chrifi , and the Saints ^htch the fe Images refembletb : Hence I. the Image doih pr^femaut^ but, as a memorative objed, excite the affedion to give honour to ut per /»w- Godjin, and through the Images ; but 2. Let thefe words be exa- mined, the Counceil denyeth any divinity to be in \mages, but if they . mean no divinity really to be in Images, fothey fay nothing againfl us i for we do not aferibe to Papifis that they teach there is a real! periJus God-head in the Image, but that all that is really in if, is'^ood^pmumbi- Gold, or Mettall,and fo did the Gentiles believe their Images to be chri- teaching books,H^A2 9. Dr.10.8. Z)m.4.ip. I/rf.40.18. 6,7. Abl. ly.ip, and gold and filver ; but fay they, what needed the Prophets to prove that gold and filver could not fee, nor hear, nor de~ illafimilitii' liver in time of trouble, reafon Vpould here convince them to be ten dinem gc- ' times 158 Jo kneel before ihe creature oi a Cap.I.Q^5. Papifts tlid times blindp^ ^'ho bdieved anj fuch thing. Anf. The Prophets do ofoldadoic well to do fo: Nor that the Herthen believed, there was any God- acti-r’re head in them formally, but bccaufe they aferibed adlions to thefe fence of the ^hat were due to living creatures,and made them to be fuch imageasa as dfd fee, hear, move, deliver ; Solfaisih Egypts horfes not | memoi-a- to be God, but yet they did not believe there was a Godhead 1 tivefigne, inthehorfcs, hiK Confequenter, by good confequence, when they wcie^Ido hope on the herfc, that they were to lay upon God, he had Liters- n^icdto (ly thehorfe was fie/b and not God : So when men give to thefe things, bowing of the body, and fay mto a fiockJThou art my Father : God may prove the ftock is not a living man, and hath no fences, to convince them the more, that they can far lefle beGods Vi- ’ car ; for a Vicar or Deputy creature reprefenting the living God, fhould be fuch as can do what God doth j elfc we fhoiild put on it the honour due to God ; But if the Councell mean. They have no divinity in therrty but by ^ay of reprefentation'; becaufe they be Ftcaria dei ftgnay fignes refembling the Creator Cjod ; Now if t this be denyed, the images muft be naked memorials before which i people do adore God, as MirandulayDurandus and others faid,and ; yet latter Papifts fay more of their own Images : But I would have i it remcrabred, that there be two forts of deputed or Vicar’-Ima- j ges ; fome that do only fignifie, as the' darknefte of the Skie go- i ing before the morning light in the Eaft, that doth nothing at , all which the mprning light doth, but nakedly fignifieth that the I Tvvo fort Sun is rifing : There be other Depute fignes that can exercife a') Tafquezd^iihvttW, There can be no footjhp of holl- nejfe in the image, be fide the excellency of the famplar, nor any divine vertue '^herefire it Jhould be Veorjhipped ; for there is nothing in the (h) Vi fuel tom. I. in j.art.j.dif. 108 cap. 8, In imigiue prater ipfus prototypi cxceUentimnonpotcfi effe aliquxvinm, ciiicultm hebeitnr- ejlenvn hmxgine folum irratiomlc (se" ineinmatum cxceilcncia 0^ fin^itutk e. crfiplxr,eiii ho¬ mo ncqith digne fefc fubmittere Adorxtionc. image \-6o 'Te kneel before the Cnature as a Cap. I. 0^5* image of it feif, hit that M^hich is fenjlejfe^ and iifelejfey and Ipiritlejfe and no man can in a T^ligious ^''aj (nbmtt himfelf to fnch a creature? Henceitmuftbe anaked memorativefign, and therefore the kif- fing of the Image, though Phyfically it be reall,and not Mctaphyfi- call, yet moral it is not propper, feeing all religious affedion in that kifling is transferred to God. And we know K. Lailantius nempe ikot'mc- tls quod cor in ccelisejfc Arbitramini,cur igitur oeulos in calumnon toUitis f Cur ad parictes. tigna gt lapides potius, quam e'2 ibekatU, ubi cos cjfc creditis. (f) AH, 17. zp. (g^ Veut.^. 15. 1/4. 40. 1 8. (ir 46. 6,7,3, templantur, ad prototy- porum me- moriarn. dcfidcrium veniant, il- lifque Ado- rationem honorarlxm two Cap.I . Q;5 . mmorative ob)e6i of God^ is idolatry . i6i two Godf, or then the Creature remaining a Creature, muft have Communion with Gods high honour, which is Idolatry. 5. Ima¬ ges and elemantsare either worlhippcd for themfclves.or for fome other thing; if for themfcives, they are God, for only God for him- felf is worQiipped with Divine honour ; if for God theybewor- (hipped, then it is an inferiotr, and improper worfhip , and there¬ fore they muft be worftiipped as memotativc objeft?'. 4. Images and elements, if they partake of externall worlhip proper to God.* Why may not Sacrifices and Incenfe be offered unto them, and faith and hope fixed on Images > They do not partake of internail wor- fhip: for as faith well, inward worlliip confifteth in Ap- prehenfione primi principii, ^ in mott* ad illud ; in apprehenjlon of the firfi Author and Creator of all things^ and in the ^ills motion toward '■ it. But this apprehenfion cannot be put upon Images or elements, therefore they be here fignificant objeds only. So their fecond Councell (h^ of iV*Ve, as a Deacon, ... . . in name of the Synod faith. Images Vpere prefent before the kneelers^ as our elements are^onlj as memorative oh)e[ls, 2. That the fingu- cc?/. j, lar affedion of Adoring, was bounded only upon God: And {\)^Qd fin Concilium Senonenfe faith, Images are to be Adored^ not becaufe there tccordstio^ is any Qodheaciin them, but fir the memory of the famplar : And f k) Concilium Moguntinum, Images are not propounded that Vee jhould Vcorjhip them, but that '^emay call to minde the things ^hich ^e are to lutari ’^orjhip. If therefore we Adore God at the prefence of dmuffeSli- ments, as memorative fignes we do Adore the elements ; but it the knecler dired all his wotfhip before the elements, to Chrift up at the right hand of the Father .* Why then ( as LaUamim faid well ^(cufboUct) to the Gentiles) do they not turn away their fenfes and eyes off the [alutavewft elements } For Chrift is not fubftantially inclofcd in them, and cr honprif^ lift them up toward heaven, where they believe Chrift to be > But info doing the elements Qiould not be received as Sacraments , for in the ad of receiving we are to fixe our fouls upon the vifible ele- ments : If the zAthenians did believe ihitgdlen image, All. iUUletrci- ' m cdnlruo- rmt,M DfvhiAm Vaiemmm adfcripfermit, abft hac ahimnix. {i) Concilium Scimsnfc C.^p. 14. Hefinit imxgms debere adoruri non quixin itlis atiquid numinis creditu'r piejfe, fedob recordationm exmplirifi(k) ConcilimCMogim.COip.j^iS? afiorei'mfri toputum accurate moncaui imgvcsnonadidproponijuiadorcmus Aut colammccu, fed utquod adwareO" colcrc aut rum rerum utilmr,— mminiffe ichemut, per imagines mot demur. A a was i62 To kneel before the Creatttrey as 4 Cap.I.Qj* was tflfentially God, and kneeled to has to God ; Paul did in vain rebuke them for believing that the Godhead was like filver or gold; and if the men of Ljfira believed the (hapes of men, and the likc- ntfle of men to be eflentiaJly God, and in that refpeft gave the ho¬ nour of Sacrificing due to God, tothefe lliapcs; then the Scrip¬ ture in vain Ihould bring thefe men ot Ljfira in, as putting a diffe¬ rence betwixt the fliapesof men, and the (Godhead of fupitennd Mercurim^to which they were about to give Divine Sacrifice. And if Formalfis kneel before the elements, and give a t ranfitive glory to Chnft through them, they are in the fame fenfe Idolaters that the Gentiles were. So the Councel oj Mo guntine^ (^I) and zyflphon- (\)C»Mcil, de Cafiro( m )denj that they Adore the letters of the NanteQefus') CMogunt.ih. dra^n ^ich bafe inkji or the T ree of the Crojfe ; but they Adore the Sed.z, Co- jigfj'tfied thin^: Yea, (n) tValdenfiSy He that beholdeth the i- terJulirsns theima^e^ "^hile as he is ravifhed ^iththe cura (idve-^ thing fguified: as many fee a man clothed, and yet being asked, they iienbile Of cannot declare the colour of his clothes, the minde is fo much fet upon tremendum the man : Tea, the Adorer may hate the painted image of (fhrif , be- Tevenerit^ the rude ignorance of the painter, 'Op hen he Adoreth Chrtfi in the expiit aperit, image, though he may love fame morall reprefentation in it. This wc//;wtMr, ^ is t^wght by (oj GregoritSS) and by (p) ^drianus,^n^ tt fufpi- (q.) approved by a Councel at Rome under Stephanus the third, rminca- W, Cone htfion. Grolfer Papifts go a fubtiler way to work, and % avouch that the very Latreia and fupream worfhip that is proper ‘,1, liomTi ‘0 God, is given to the Image. , , . , tepnhenfo- Though tne creature tmth (r) Suarez, cannot, Primo, & per fe, *$ Cr* principally , kindly , and of itfelf be ^orjhipped or adored ^ith Latreia, istria fU- fljg fupream ^orjhip due to God, yet it may be co~adored, ^ith the fame honour that is given to Chrifi, as is the Kings purple Robe: So the firftr ihm non U- f^iftin^laon is of Adoration and co- Adoration, or Adoration kinde- terae (piia vili'atrmentopinguvtur, honor at, fed coghatiove CT veneratmc mentufua ad enm honor andum veneranium ripitiir, cujus memoriam ha Litcra eif agger iint.^ ('m) eAlfbonf. de Cajtn heraf. deniipue adOratio ipfiyCt ft coram cruce ft, rncus tamen nojira ad id folum refertur quod crux ipfi reprafentat, (n) Thom. IKaldenf dc facram. tom. cap> i ^6. na. (o) yregc. lih.- y. Epift. adSecund. cj. 5.;.. (p^ de imiginibiis, cap. I'Zi. Concilium Romamnt fub Stephano i. Et nos quidemjmiquafi amc Divinitatan, ante iUatn^fimgivem aut ciemenu Satramaitalia) proUernimur, fed illam aiorxnm, quern per imagmem natnm,pajfum, ant in throno, ptdutm Hcordmm. fr) Tomf. in 1. difp. J4. SeorJhip called Latreia (f). Cra- Theolog. brera Schoolmen are of this mind', and fo doth(w)y^«.or/V« Moral, bb, (x) Arckangelm Rubeo (;) Jacobus de Graphiis,Let us ^orfhip (faith i\€) every Image \tpith that fame Voor/hip, ^ith Vehich Voe Voorjhipthe famplar ; That is, let us beftow the worfhip higheft of Latreia, up- yradican- on the Image of Godznd Chriji^ and the figneof theCreffe, as it dumpopulo, btingeth us in mindc of Chrifts fuffering : The fecond diftindion is, that the Image is truly properly adored , as the materiall objed no leffe then the famplar ; Hence they reprove DuranduSyPicus MiranduUy Bulcoty and others, who fay that Images are improper- (t)CabnUt Iy adored, la Torres anfwcring to that oiDurandus in j.pag. and MirandnUyThat Images are adored by accident Jn reJfeSl that be- Thom.q. fore themyand at their naked pr e fence yOs before memorative objeQsy ^e 5 ‘ adore God and Chrili (faith he) {are adored by accident) is thus to be (») ^0. underftood. Images are adoredyKztione Alterius, by reafon of another, rm inftit. Vel per aliud, by another thing, but this argueth not that Images are Moral, to, improperly adored, hereby onely is denyed that there is any adoration of * theproper excellency of the thing adored. Hence he wculd fay that ^ the borrowed honour of Adoration given to the Image is truly and properly the Adoration that is due to God, but it is given to the I- fent.d.9. mage in reference to God, and not for any inherent Excellency that is in the Image: ( faith he) Jf^edonet properly adore the Image, >^e do but exercifethe materiad aBion of kfjjjng and kneeling to the image, without any internail ajfeUion of fubmijfton to the Sam- op.i.num. plarx He addeth that it is enough that the intention of fubmiflion jj. Vnm-, is referred to the famplar, and the external Adoration to the Image, for if any fhall (faith he) 4# the earth ( as the rude multitude infome place doth) upon an intention of inward fubmijjion of heart to God, Nequaquam verc & proprie adorat terram, he doth not truly efi and properly adore the earth, but only he exercifeth a materiall aHion imago, vere- ^ ' reremur: (a) Raphael deU Torres, fum. Theolog. de relig. to.’x. in ti.q. 84. art. a. difp. 5. q. 94* dub. y . Rcipondefur modus ifie dicendi {per accidens adorantur) fie debet intelligi, ideji per altudy vel {quod idem eft) ratione alterius i hoc autem non arguii improprsetatm adorationis , Ifdjiegae edorationem encellcittia proprie 0^ refidentii inreadoratai fte adoratur humaititas Chriftt. oec alfo BcUtm. de inug c.ai. c.xy. Heypiediemdumetn improprevmrandas ejfe, quia quod m imturniftmpropritjfimplmttrnegaripoteft, A a 2 of 1^4 "^0 before the Creature, as a Cap. I .Q^ = Diverseva- oj" hijfmg toward the earth ; But I anfwer, all this is vanity/or fuch fions ot a Qjie worlhippeth the earth, but referreth theincernall fuomifli- touchincr rhisjis to fay the Image doth truly partake of the the wor° Religious honour {Latreia) due to God Only. (hipping of A third diftinAion is here, of {b) gabriel Biel on the Canon of images. the Mafle, In the Adoring of images (faith he^ and of other things W 'fhriel ^^e adored by accident ^ though there be an externall aH of bo^- images and the famplar, yet there be t\>Po internail aCls '49.fol.9i, ^ hie h are differ entf whereof one is terminated and bounded upon the (c) Duran, image, not abfelutely as it is fuch a materiall thing of Jloneyor mettally lib.j.dift. 'hat as it. is an iwage:This is an acknowledgement whereby I efteem p.q.i.n.io. Image a thing ordained to teprefent Chrifiy or a complaceijcy qendumefi' whereby I reft on fuch a thing, as to be honoured for Chrifly and wtf/KWj/- the other is a recognition, and acknowledgement immediatly ter- deo.cmmune minated and bounded upon the famplar, whereby it is acknowled- AiHumfic ge(i to be tbe chiefeft good. But the truth is y-Tieligious geniculation erpnendum yljffi^fjage, or at the prefence of the image ({iL[th(c)PUrandUs) tamdicitur ^ famplar^ere there prefent, is one and the fame adoration gi- image fub ven to the image and the famplar ; and all that (4) Gregorius de Va^ mioncimA' lentia faith againft this, is, that Vurandus minus circumifeBle locutus, gimadoTA- Be jpakc not fo Warily y as need ^ere\ And fo did their'f^) fevenih pre- domione ** ^^t'tled f)mod fpeak,as (/) Leontius expoundeth them, Non Uguo^ and (^) VafejueK.{dXthy They fftimAgOy difpleafcfome in fo ff>eaki»g) but they mean '^ell : They meant all qiiiA Adpra- that which our Formalijis do; and there is no difeord f faith ( h') Ga~ fentid imgi pjYid Biel) in re, in the matter h felf ; ^ for both fay j I . that the ^rmerno^ creature flbould not.be adored with the bigheft honour (A».lib.yf , Apol.Syn.7,ar.X4.t^r/.incan.mif.le^t.49.fol.^4.';' 18. CapJ.Q^5 • mmorativedh]e5f of Cod is Idolatry. 1 6’S 1 8. & 4^.6, 7, 8. and the Papifts image of dumb wood, and blinde ftone ; }Ax,Lindfey anfwered me once in a conference. That the eU^ merts ^ere -prefent as the Ordinances of Qodj hm the Popijh andUea- then images as the inventions of men. I replied to him, That is no anfwer : for images and elements (1 know) do differ fhyjicd fpecie^ The Sun adored by PerfianSf^nd Satan by Indians differ. Satan and U’l the Sun, are not Ejtifdem Ifeciei, of that fame nature, but it is ido- tom.i. in latry to worfhip either ; images and bread in ihckind of means of ^ worfhip ditfer, but, as touching the objeffive prefence before the jj. Seafg. kneeier kneeling to thefe, there is no difference: as i. To memo- radve objeds : 2. As to objefls vicarious and (landing in the room puichracre - of Chrifl ; At their. prefence and through them God is adored, fyede (i) SuarcK^ is not content with the doftrine of Dtsrandus here, Bi M, images are (faith he) ht occafans, Vcl figna excitantia homi- clnfiderati- nemad prototypum ado ranchim, non veto res qua? adorantur, or onemereito- fgnes moving the man to adore the fantploTi but they are not things iUum Adored: for (faith he) theioiani vvho' feeing a' beautifui I, creature, arifeth in his minde to the ‘Qonfiderationi of the Creator , and there- fere praifeth andtoveth the Creator, cannot be truly faidtopraife and 5;v/ laudere love that fair creature, though the prefence of that creature have ae diligere ^irredup the love of the Creator, anaby this means images are refer- cYtmstam, ved only for memory. Thus he will have images adored With the fi^aiftpre^ fame worfhip that is given to God v But I anfwer; i . if he fhall kiffe that creature and direft Religious bowing towar^^f s uver^mo- and through that external Religious a6f, convey his worfhip to God, rm mm- and give no other externall adoration and ffgne <)F heart' fubmiflitiq dn Tdevqut to God, then that which is t^'cd and alligated' of purpofe to that W fair creature, as 7apifs and feWs did of old, who kilTcd the and fell down before the images, as ^.44.17. which yet were but tinenda memorials of teaching them of Iehovah,]^fa. Efa, imagines. 46.6,7. 18, rp. Such a one flrould alfo worfhip that fair is creature: Our Tormalifls do not make the elements memorative not con- fignes reprefentingChrift, for that they have by divine inftttluion, terfcw the but upon that ground they kneel before them, and tie, by the Churches Commandment, the excernall Religious bowing toward exm^wns ihem^ and that (faith the aff.of our new AlTembly at Perth) in rez,e-. of rence of God, and in due regard (Religious regard they muft mean) dvs,MiUH*. of.fo divine a my fiery, and in remembrance tf fo myfiicall a union : 2. God i66 _ To kmd before the creature as a Cap. 1. - _ ■ - - _ - - - _ _ • 2. God hath no other external! bowing made to him in the aft of re¬ ceiving, then is made before thefe elements, in due regard of fo di~ z)inea mjflerjy andbecaufe of fomjfitcall union ; the union is rcall, whether it be by confubfiantiatioHyOt tranfubjbantiatkrtyihey wit not define, the Lord lefus is prefent in the elements, in a more real! and fpirituall manner, then he is in any groundleffe image of mettall or wood ; and therefore the image and elements do moft really par¬ take even by ^Durandus and Hulcot , and Mirandula their minde of that worlhip of {Latreia) due to God j only Durandtu (as Vaf^ and Gregor. Yalent. fay) Ifake not fo Warily, but not fo grolfe- ly, as to fay, fvhat ever is given to God, is given to the image : 2. It is not in the Adorers power that kneeling (hould be a figne of lefle worfhip, as referred to the image, and of greater, as referred to God j for the fame materiall kifling, and Religious Proftration, which would immediatly be conveyed to Chrift, if he were in per- fon prefent in the image and elements, is done to the image and elements, and Religious killing, and Religious kneeling fignifieth internail divine fubmiflion of heart to God, as the firft author of all, and the laft end, not by mans will , but by divine inftitution. 3. Kneeling to God is a proteftation Gregor, deyalent.) That Voe are billing toraife an opinion of exceliency in Gody as this ex^ cellency is in fome manner y and relatively in the ima ge. If therefore kneeling of .its own nature, without any a6t of mans will, or the punft.tf. ... Cum autem per idem officium ^ motum animi vere etim dicimus honorem cxbiberi mAgintyvet- boy iUi exhiberi, hoc fub e(i, nos Frototypon ex imAgivc cogiunxes, cor Am ip[i aSlmem bonorif- cm proindeac fi pretotyponfimiliterejfetprxfexisy exercaites, veUeprototypi excellent lAproteftAri, adcoque de ipfo exciture opinionem excellcntem, ut eji quodAmmodOy nimirunt reUtiye h tmAgine fui. What need inftitution, wanting Gods Word, do conciliate anopinl- wcd?fp«e? excellency j to whomfoever kneeling is direfted, in this it to give that muft conciliate the fame opinion : if then it it be given to Images externall and elements, it muft be a proteftation that we arc willing to con- ^ee-wor- ciliate an opinion of Divine excellency in thefe lifelefle creatures, £ead^ which is all we give to God by kneeling. 4. It is not enough that which we Valentia faith, ThU honour belongeth to Chrifiy in fo far as it ceneili^ would give * to Chrift fubftantially and perfonally prefent, is to adore bread. atetk de yalent. to.3.dirp. x.dc idolac. CapI.Q^j • tneworative obje6i ofGod^ is JdoUtry, \6y nUth to Chriji the honour due only to Godyand is expreffed by kneeling, it belongeth to the images fo, as Corain,& in 'i[\\Sybefire,andin them this opinion is conciliated to Chrifi I But if the image be God only reprefentativeljy and by Veay of fgnification, then is it not God of it {c\i 3indTCdi\\y,^odefi taletantum Jignificativcynon efi tale per />, realitery as a painted man is not of it felf, and really a man ; the word {lefus) as written with bafe ink, is not infinite lefusythe migh~ ty god, the Prince^ Peace, really, but only in meer fignification : therefore to give Gods honour and exrernall Religious bowing (which elTentially doth note the highcft excellency of God) to them, is Idolatry : It is a vain thing to fay , The Ambaffadour is not really the King i yet the reall honour due to the King, is done to him, I Anfwer, where the King dcclareth that it is his will, that his Am- bafladourbe really honoured as himfelfj this is not the giving of the Kings glory to another againft his will ; But here exp rt fly con¬ trary to that (Thoujhalt not bo'^ do'^n to them) expounded efpeci- ally of fimilitudes, Deut,/\, 15. Te fa^ no manner of Jimilitude, The glory of Religious bowing contrary to Gods will, {fvho not give his glory to another) is given to images, and to Bread. It redoundeth kindely to the King, who is abfent,and to be obeyed in his abfcricei that His Vicegerent and Deputy be honoured as him- felf, and prefuppofetb an infirmity in the King, that he cannot be in many places to receive immediately the honour due to him, and p«;W. dc * therefore will have that due paid to himfelf, mediately, by the ho- adordifp. noured perfon of a Deputy, God infinite is in all places, ro receive 3- Snv,2s^ 21. My fen, ftare the Lord andthe King, is it mic nianner of fearc rcaBy, chat is both reUghnis to ana to; and to the lofd, and the Wng, Cap.I .Qjr. ^fGed is Iddatry. 171 Kingtbecaufe on€ word exp reffeth both?I fee not butone&che fainc -a^ion of bowing may be made to God, to Chrift, to the water in Baptifme, to the Bibk, to the Sun and Moon, and we might kneel and Adore a Toad, a ftraw, and Satan, as they reprefent Gods wif- dom and power, and through that fame externall knee-worftiip al- fo Adore God: Whar^may we not then Rcligioufly Adore all things and Creatures, as they reprefent God the firft being. T^refintem^ tefett herha HDeuwf* A man may Adore himfelf, his own hands, his legs, his Mothers Wombe that bare him , &c. n , p ^ j As for Adoring of the Ark and foot-ftool of God : i . loan, (y^^oAn. ^ a Lutheran faith, lews had precept and promife to h mrjbip God before the j4rk,i ^e have no Command to tje externall fuojpif- jidoration to any place or Creature. 2. (y) TDidoclavius faith, 1/ is la^full to Adore God before the Ark^, and the SjmboUs of his imme* diate prefenceybecaufeGod is there to receive his o\»H mrjhip him- jnAltad felf^by an immediate indwelling prefence : P or faith (z) Mr. tVeames^ Acmzincfeftorm Chriftian. contra. Greifer. Proftjfo corporis Christ, fol; 94. 7. Mca noneji habitapro deo vivcntcr-i'ec proptefea adorau. So anfwereth M oltiiata m his buckler of faith of Images, StSi. 1 18. and Fr«n. }VbHes way to the Chorch, Cap. $. pig. 3. (i) Weimes 3 . Volumn of the Ccremon. Law, Ctp^ 3. p<^> 1 a. ^ He appeared in glory above the Ark^y betWixt the Cberubims, and it Was a type of Chrift Who dwelt in our fiejh ; but it is not lavvfull to tVorJhip him y before the Sjmheles of his grace, 3. The Ark w^ a tyot in the a bt of te.^.chingyViC gtzaz; but that it was in theaUaf Jr5m«/,God who was immediately prefenr, and a Svmboll Vice¬ gerent of God , we reade nor. There is no need of mediate lignes, where God is immediately prefent , and Adored as he was in th^rk ] they were to fixe both fenfes and thoughts immediate¬ ly upw God. 4. They were to worfhip, not the Ark, but the precept iSj^ incurvate vos fcabelloylVorJhip toward the Ark^yz.) A- rias Afont. turncth it, Worfhip to the Ark^: The Greek fathers of the fecondNken. Councel, ignorant of the Hebrew Tongue , would have the Lord Commanding to Adore his foot-ftool ; where^ the Particle f ^ ) is a note of the Dative cafe , and often fieth motion to a thing, or at a place, PD 7 ad dextransy and doth not abfolutely fignifte the accufative cafe, (b) Mufculus The place ' (wormip at his font- ftool) dif- cuffed. (f)AriiS MonUmsi ('b; odiif- cuius. 172 To kneel before the Creature m a C ap.I .Q^ \c)Calvine ^Learned Papift, (g) Raphael de la Torres faith plainly , It is \ la'^full to pray to imageSy fo the inward devotion be dire [led to God ; ^ q a- ' But if the lews in their Idolatrous worfhip acknowledged thCarci.^fp. i nage to be but a reprefentation of God, and a Book,7^r. i o.8. They g.dub.j. ! did no wrong who faid ler. 2. ver. 17. to a fiock^y Thou art my fa^ Eufebius, i ther,and to a fionCyThou hafi brought me firth: For condition maketh 5 • all>iVtheyfpeakby a figure; for the Papifts when they fpeakto the Croffe, and call the Crejfe their only hopey the Crofle is not bet- teacheth us, , ter born nor a ftock, it is but timber or dumbe wood : Now how that Rudio- \ . doth not the dumbe wood to which Prayers are made, as if Chrift res mtum himfelfwere prefent, partake of Prayers and Gods honour, in an YJiics‘r^ inferior and relative way ? For the woodftandeth before him who praycthto it, as Godby reprefentation, and as anaiffuall Vicege- pa¬ rent , and trce-depu7 of God and Chrift; it is nolefle worfhip- tem ' full by mouth-worihip, by praying to it, as to the paftive objeft of les) volue- Adoration, 15 capable ot knee-worftitp by bowing do\yn to it ; and a diftindion may fave idolatry in the one , as well as in the other : p^^esfenjU Mid our formalifis bowing ReligiouQy to bread, do not Adore husnofirU bread, (as our half Papifts fay) and fo may they pray to bread, and per imgines not Adore bread, for they are as well mafters cd Grammar, toim- riobU i, p^ofe fignifications at their will upon words, as they be Lords of I gefturcs and Ceremonies, to caufc kneeling exprefle Veneration to i the images, and to elements, and not Divine Adoration. Images books of M i' God. ylthiiidjlui in orat. contr. idolat- Vieunt Fhilofophi Sistuas qaident-non efic dcos, fedfmii- i iscbn dmumy iko bw virtu- tie, a reward of vertuejnow vertue inorall to be a foundation ofho- nour, is as vainly given to a tree, or a ftocke, as faith and prayer, but to fpeak to any in prayer, and make our requefts known to them may be thought proper onely to a reafonable perfon, who onely ca.n underftand our prayer, and in reafon anfwer our necelfities, which a (bock cannot doe : but fecondly , 1 anfwer a (lock is by Analogic , and as it is God reprefeotatively , as capable of rea- fan to anfwer, and helpe us , and pitty us, in refpeft it can no¬ tably well reprefent the Majcftic of God, who can anfwer,helpe, and pkty , as our Idolaters teach, as it is capable of knee-worfhip, and that honour which is given to God , though in an higher de¬ gree; for the formall reafon why Images and elements are capable ofknee-glory,due tohim whofweareth all knees fhaU bo^ to himy is, bccaufe they reprefent God, and not bccaufc of thcmfelves they have any divinity or Godhead in them. Now the fame formall reafon holdeth here, for the crofle, ftone, tree, or elements that arc prayed unto in that religious fiate^is they are the objetfl of praying, doe rep refentGod, therefore they are alfo capable of faith and pray- er, glot)’, as of knee-worfliip, or knee-glory. 2. Faith, hope, and charity f as ( < ) Suarez faith )in fo farre as they arc given to God> for giving of honour to him as to the fupream Lord, they put 00 the nature of adoration, and in that fame place he defineth adoration to be the exhibition of honour due to any in the ackyyo^legement of ex¬ cellency and fubmijfjfion and fervice due to him: Now Suarez reproo- veth Durandus and Pie, Mirandula , becaufe they denied that the Image was adored, but would onely have honour given to God, Cap.LQ^. mem^rMive object efGed is Idolatry. ^7? "' " ■ 'm - j_ II - -rra-f-- . . . God, at the naked prefence of the Image, as a memorable figne, But it is ccrtaine, as rotruft in God, and ro pray to him is incom¬ municable to the creature, /i> to adore any in acl^noi^Udgement of fuyreame excellencie is incommunicable to the creature, therefore cither the image is adored with the fame k^ee-veorjhip that is given to God, and that improperly and by a figure, as BurAndus and Mi- randuU taught contrary to the mind of 5’«4re^,and idolatrous lefn- ites and ftrmalip, or eife prayers may be made to wood and ftone, as to God,and that properly and without a figure j as knee-wor- ftiip is tendered to wood and ftone by lefuits doctrine, properly and without a figure. 3 . Papifts deny that facrifices may be ottered to Images, yet they burne incenfe to images j but that is faith aPranfeifean Antonins Capelins, a facrifce,foritistendred to men^ to dead carions, and to things that are bleffed, and recjuireth nei- tier Altar, »5r Pr>Vy? ; It is true, they fay fo, but burning incenfe mmmRe- tothe brazen Serpent is condemned as Idolatry, and Altar and g*f,Anglia: Pried is not oftheeffence of a facrifice j but however as facrifi- contrav. a. cing isa rec^nitionthat we hold all we have of God, and there- fore we facrilSe creatures to him, fo any adoring of fttreks is an ac- knowlcdgement that thefe docks or ftones are by way of reprefen- taticn, that God of whom we hold all the creatures : and doe not Papifts for the honour of God, make oblarions to Minifters, and bufn incenfe to Saints? and why may not prayers be offered to them ilfo ? 4.1t is a Wild dift fnftion where he faith that prayers as honour may be tendered to Images , bfft not frajers as petitionSy whereas the very sUft of calling Godin the day of trouhle;Vh\. 50. 15. is an honouring and glorifying God, and praying to God. is due to Qod, sfs he istobe beleeved in, and to be preached amongft men, Rom. 16,14. 15. And fo is he worthy to be glorified as the fubjedf of preaching ; then it 1$ a vaine thing to difference betwixt peticioning to God, and honouring God, bccaufe in that I petition God, in my nc- Ceflities, I fubmit to him as to God, who can anfwer and heare pray- I cr* • If therefore the Image and the wood be capable of the honour i of praying, it is alfb capable of the honour of petitioning, fo as we may as prop>crly pcttiion and fupplicatc the ftocke,as give to it the glory of prayers, y. If Formalifis fay in the third perfon, ( the body Sacrament stil of the Lord fave thee ,) Xhty mi\ upon the fan^ gjCOund fay , {p thou Sacramentall body of the Lordfave me ) for thi s 17^ T 9 kneel before the Creature as a Cap.I. njFafqucx to. I part, ^.q z^.art. ij.dirp. icp. op.4. is a prayer to God, (O that God would favc his people, j no lelTe then this, (O God fave thy people, ) the variation of perfons in the Grammar, maketh not the one to be a prayer, and not the o« iher.p^a/^usz. fl) faith, There is not alike reafoni^hj praifes,prAjerSy and Sacrifices (hould be tendred to \dols^(^ knee-'^orjhip ^ Adoration^ bee anfe from the affellion of Adoring the fampUr, there is derived an externall note of Jubmiffton to the image, '^hich bj a common name u called the honour , fVorJhip and Adoration tendred to the image in a bodily manner^ and being done befre the image, tendeth to the honour- ing of the famplar ; but the outward aflion of Traifing, Fraying, Sa- evincing, is commonly called Praifng^ Praying, Sacrificing, in relation to the Samplar, to ^od,and no ^ay in relation to the image, or to things 'Without life ; neither are they by accident referred to the ima¬ ges, only they be tendred to God before images. Coram illis. But I Anfwer, This is but to beg the Queftion, for we deny, that from A- doring the image, there refulteth any Adoring of (fed, but. a great difhonouringoFhis Name. 2. Durandus, Mirandula,Hulcoty^z- ny that Adoring of God, Coram imaginibus tanejuam ftgnis memora- tivis, before the images as memorials of God, fhould be an Adoring of the images : And Suar€z,(d\i)\, If images be only remembrances and memorials in the all of Adoration, this taketh much honour from (m/S«4rc^ ^hc images, and is, faith (m) he. An Adoring of the Samplar, but not tom. I. in an Adoring of the image i Though (n) Vafijuez^ expounding (7re- j.q.ij.art. gories minde, (which fuperftitious man calleth them,(o) good books) contradidf Snarez.m this, yea, and himfelf alfo j for he faith, T/?-? s^ant'um ^^^miesof images (he mcanetirthe Reformed Churches^ Vohoufe coram ms- them only for memorials and books, (it is a lye that we ufc them as girdbus A- books, ) ^ill not bo'9e their kpee to them, for then (faith he) they doraturde- JJjqu Id Adore them ; and therefore (fdXthyafeyuer., ) if Chrijl be not Ticmdero^it deed, in his prefence in the Sacrament prefent, the kpce-'ioorjbip ima^inum is tendred to bread and'^ine, ^hich is (fiithhe) Idolatry therefore veneratmi, cither cur Formalifts are Tranfubftantiators,or Idolaters, or both ; ntm cx. €0 im tintum fcquitur imagines [clemenu Sacramentalia] minin etU, quam exempUria, fed etUm' fequitnr illas non coli om7im, — fed exempUria tantum. (n) Vafquex, tom. i . part, j, q. if. difp. I oS .cap. Nam iconomachi qni ad f dam recordationent imagi nibus utuntu.r,ante illas genu ■ . a non fleHujit nee fe projlemmt; Jic cnim ip fas nota exteriore tdorarentfed ereBi abfque uUo cerporu gejlu,qui reverentiam indicct, corira imagine exemplar is recoriantur,(^ipfum Ifiritu folumaioraHt. £0] Gregorius Hag. 1. 7. Epift. f j. if thefebe bis Epiftics. by 177 Cap. 1 . 0^5 . memorative ob]eB of God^ is idolatry . by this learned lefuites judgement, and why by this farne reafon {p')Fiifquex, may we not fay againft that the bodily ofterings of ibid, Hcc prayers, pray fe?, and facrifices to God, before the Image as the I- whoado- mage, is an honouring of the Image by prayer, they fay to the tree of the Crofle. deiugo dc pits jfiflitiamy reis^ dona veniam, m^Uer. vt- Increafe righteoufneffe in us, and give remijfton oj ftnnes,0 tree crofe incanut to guilty (inner s. Names at Rome goe as men will, but the honour it 3^* felie is put upon the dumbe wood, which is due to Chrift. Oit is -- but a figure ( fay they) yea but ( fay we) prayers and praifes in a fj-Kridfliip bodily manner, and vocally are tendred to the wood, yet if the and giacc wife commit adultery with her husbands brother, becaufc he re- which hcc prefenteth her husband, I thinkethe matter fhouldbe wafhen with hajh^y^- Inke, and badly cxcufed to fay, O the loving wife for ftrong love to her husband committeth figurative adultery, and that bodily har- quence hce lotry is referred to the brother of her husband by accident, and to worihipeth her husband kindly, and per fe^ for himfelfe. The fame way, if Tormaliasbow their knee to bread, that/«ffb aholy mjflerj be not prophaned. We know they cannot underftand civill or ccuntrey non-prophanation, that they intendj for kneeling and evill maners It is not at the Lords table doe well confift together. Now religious non- need full prophanation by knee-worlhip, is adoring of thefe myfterious ele- that he fer¬ ments. they make prayers and fing praifes, and offer facrifi- ces to the bread. Let them fee to this and anfwer to it if they can. The fixt evafion of wit, I find in ( ) Johannes ds Lugo, who faith, in fo doing I. That the image and fampUr waki'ag one and the fame objeti , by for he may aggregation^ thein'^ard afeflion bejides externall knee~^orJhip is gi- vento bothy but to the Image relatively, -and for God or the famplar, and not for proper divine excellencie in it, and therefore the Councels nully ho- ( faith \[t)call it not adoration in fpiritu, but it is tendered to god ab- nour God, for the faint and God arc two divers ohjefts. Aftfto. This provethour point, th.it vvhen I adore an T- magCjintcnding to adore God,fomc foulc-adoration adhereth to the Image, and that is a taftc of Gods proper glory given to a ftocke, or a ftonc* (q) louv, dc lugo. de ray ft. iuciiT, difp. ^6, fcH, 5. n. 25, i6, X7. 6r fcq> Kefpe^us imaginh glt qmft mitcrulis Cg inanmatiis y quia fie apcTvnus espHt imugitiiy ut per ilUm a^ioneoi v,if}il vclioius irncigiui dicevc aiit pgrtificarcy fedfoliexernpUriy ad qmd dirigitur ilk aBm pro ut fignificativus (yr pmit cjvilis communicatio ^ idc9 rchpeciii illiiis folu'ot videtuT ejfc aBio amtnata, Dc l-ugo ibid. Hoc ciiifti cjfct (iiilturit tuch.- daciumy quia abfotutc loquendo tnelioTCs fumus Tioi quam Imago faitSii Petri. And conformc to this the teyenth pretended and baftard Councell callcth them halfc holy, and halfe- true, h)lfe falic vvortliipcrs of God, /4iit9uius Capelins citeth it, jldi/erf, prim, regis ^iiglicCy c, jo. Who will have Images to ftand onely for mcmorialls, but not to be worlhipped. ! C c folutely •j 178 T 9 kneel before the Creature^ as 4 Cap.I. Qj . [olntelj. n.We give adoration of internail fuhmijfion toGod^or the famplar as the debt of potefiative jt^ice, but '^c doe not fo VPorJhip the ConciL(i- Image^We have no civill or politic^ communication Ytith the Image, v-nthait.T. becaufe it is not a reafonable creapure, and therefore the 'Otorjhipof the P' 45 Image is as it '^ere a materiall and livtleffe aliion-^ When We uncover Image, by that atiion We Would fay or fignifie nothing 'ffje uflm Image, but to the famplar, or to God onely, ^.The inWard fub- imsgiuum mijfton that We tender to the Image, is not that We fubinit to it, as to d ai mmeri- thing more excellent then We, for that Were afoolifh lye j jet{fiiih he) m/v’^r^^ad might fulfill the cup of the iniquity of his Fathers) ttv JalutMhnm the Image in refto diretlly tendring honour to it, but to God eas hiUmes*^^ famplar before it. i. Becanfe then I fjould adore my oWne illud qui‘ breafl when I knocks upon it adoring the Eucharijl. z.'Secaufe fo I dew recipi- boW to the Wall before met If I have no honourable opinion of the /- ernes, hoeve- / doe not adore it at all. 4. By kneeling io the \m age, I have a tes^^mipro- f*hmitting externally my aJfeUionto the Image, I yeeld to it, biquidante-^ ^ thing above me, giving to it the higher place. 4. The all of aiora^ nus,(^ fdfo t ion is [imply terminated upon the Image, as a thing contra difiinguf. verilut itii Jbed from the famplar, though it be adored With the fame a Elion With ^bich the famplar is adored. Thus xhc Buthsrc alfmen may fee many confr^idic^ions, and that he callcth downe all that formerly he hath faid, r. Images even as they reprefent God arc dead things, and lefle then a redeemed Saint, Ergo, I can give them no fubmiflion of external! honour. 2. 1 fignifie and fay nothing of honour to the Image, even as it refpe»4_g^/ Were rf^w/rrf^(faithour Country-man i)PAtrick,Sympfo^ into the [cm lib, j. pi^c^ of Worjhip^in the fmrthy fifth and fixt CentHriCy they Were ad- Ep. j 09. mitted into temples, butjor the mofl part WithoHt opinion of adoration. [h] Voetius III thefecond Councell,\T\ obfeure agej(faith(4)P defper. nans) yxheti the feriptures Were taken AWaj,it is ordained that Images exuf. pupat. fhould he adored, hnt not the Images of r/j^’f’^zr^fr.Qooniamquis fit non novimu.'jdeiq; natura fpeftanda proponi nonpoteft ac f ingi. But f J onely the Image of the SonlX\d\s Gouncell was Anno ySy.as faithQ /j 6Cem\m wicked Fathers argument proves alfo that the ©ftheworr Iniage of God the Father may be painted, while they prove wor- flijppingpf flapping ofIm2ges,becaufe the Pfalmift faith, The Lord arofe as a Jma^csx mighty man after fVine. But[_m^Genehrardfahh'th\s Councell of Tlice , was controuled by a Councell in the Wefl. [] » J Barronius MQlhixus two Epiftles written by Gregorious 2. a defender of Buqklcr of Images, wherein he faith, the Sonne may be painted, not the Fa- Baithof then This Councell was approved by Conft amine, Ireneus, and a Images, Greeke copie of the Synod lent to Q <7 Pope. But i. Seft.118. this wicked Synod did not maintaine adoration of Images, fuch Suarez, *Bellarmine, Vaf^uez , Perierius, &c. now hold, but onely veneration. 2. Images were placed in the Churclies, faith ebron. P>i nurcig. mousand learned Authors faying the contrary, and (o lxJ Hmc- WHw- marius and j 3 EBius rmke mention of this book, and Pope Adrianm (as Hoff imams doth well obferve) dc^ approve ot co^us Remo- this Synod of Franeford by his Letters written to the Emperour of rum c.io. ConHantinotle, and the Patriarch The firft five hundred years (faith {/] Calvin) images were nor worfhipped. Cains Caligula a proud Tyrant, commanded the . lews to fet up his image in the Temple.- the lews anfwered they ftiould rather die then pollute the T emp le of God with images, as y) faith [b-] lofephus and M Eufebius, and this fell out while the A- poftles lived. . , I. . ■ J r. r deorig.i- Am.ioS.Plumus 1. writethto Tra^ar.m under the third mag. pi?7- tion. That Chrijlians '^ere men of good converfation , and detejied c^iuin. vices Worfhipped Chrift, and Would not Worjhip Images (d), as that juftit.lib.i. Letter beareth ; znd ie) Eufehists,rcpottcth Adrian hid apnijof^ (as faith (/;5«f^>/r.) to build a Church forthe honour pf Chnft Joidof Images- sd(g)Sjmfm that ancient Writer Martyr in this Age ; Omnes tmagtnes ad cultum propofttas fimpbci- ^ g ^ terdamnant ChrifUni. {i) Tertullian, a moft ancient writer,who f-^] Eufeb. lived under in time of the fifth Pc rfecu’tion, as ( the hiftor.hb. Maedehuroenfeste^lfie i faith, Nos adoramus oculk adcctlum fuh~ latl non ad imagines fen pill ur as ,^T^d indigmm ut imago T) ei vsvs imagini idoliy & mortu: fat fimilis, (faith (/) he alfo) and not only thinkethit unlawfull to reprefentGod by an Image, but alio laith, rrujun. that Crafifmen, who profelTe thcmfelves Chriftians, ought not to pe] Em/c&. makelmagesof God. An ancient Writer (m)^ Clemens Ahxan- Hiftoi-.lib. hinuiy Nonefinobn imago fenfibills de materia fenfUsy nifi (jua frccifi:ur imelligenlik. Dim emm cjai Mm eji vire Dim, wtelU- teMiii trecipitHr, mo (enfu ■. m have m fe«f,hle image vf eof.ble matter, becaufe Cjod is taken up by the under jlanding, not by the fen'e: syrnfon and (n) 2llhii in rebus genitis potefl referre Dei imaginem.^ This an- Century cient Writer flourifl'ied, faith ( cap.a4. d?lc i82 Idehtry not in the Ancient Chttrch. Cap.I.Q^. {;\)Cyprm cont. dc" mecvia- num.i. ciple of 'VoiycAY-^m^ an hearer cf ]ohn the ApofUe nsaketh it the Herehe of the Gmjiicks, that they neld that Pilate made the Image of lefus: Et (juod imagines h.tirerent Chrifli, Apofiolorum atque Philofophorum ^ eafqne coronarent^ ac cclendas proponerent, (a^ C/- prian faith, idolsj or images, he not only againfl the La'^ of Gody hut againj} the nature of man', [h) Origen faid, The Images of Chrijii^ ans are Chriftians indeed^ ^ith Gods Image ; and, Nos vero idea non [b] Of/rert. loonoramus fimuiachrayquia quantu pofumms yCavemnuSyUe incidamm fum I 8^ * ii^ trihuamw divinitatis aliquid, (0 G rave [c] * AthS' Athanajiiis faith, » -mv uldhav ct'sr a.}a,Qtl , etM’ ^ h^kS Mf. Ativerf. yiysvi , tv q vieJ d§y(^ ^vXv , h iihvt mri i(^Kov xpt^ein , okov iv gtiites. ®aiJAo/* Tho iuvention of Images is from an evil fountain, and not [4] Jewell fyQ^ good, and ^hatfoever hath a had heginningy cannot he deemed in <^itogeth€r had ; The Papift Harding bringeth 14. artfof * counterfeit Dialogue of Athanafitts , betwixt Chrift adorat.pag. and his Church ; and Chrift comforting his Church , bc- 505,507. caufe (he was perfecuted for worfhipping Chrifts Image ; buc U^Emhs- when and where this pcrfecution was , none knoweth, for c^t^Coiy- Church been perfecuted for not worfhip- udiljm. ' pirig Images ; but fee the anfwcr of the learned (d) 'fe^eli there- [/] Idem unto; {e) Epiphanisss, who lived, Anno 370. proveth againft the ibid. Colljridiants , That Alary nor no creature lliould be adored. Vnde fimulachrificum hoc fiudium et diahoHc us conantui ? pretextu enim tiu 1 z caV f^^f^>"f^ki^**^ hominum,mentem draholus, mortalcm natu^ X. Eun'm hominum oculis deificans , Statuas httmanas, imagines pre bominis i ft ferentes per artum , veritatem exprejfit, et mortui quidem. funt qui magonecef- ^dorantur' Item, T^vera fanlium erat corpus Maria, non tarn en ^oidaltr^ homrata, non in adorationem data, Mary '^as not (fed, and eumpmul therefore is not to he adored : He profeffeth that he did rive a abeflyfuyer- vail, that had painted in it the Image of Chrift, or of fomc man, visuAfuta- Cum ego videjfem in Ecclefta Chrifii, contra authoritatem feriptura^ . rum, hominis pendere imaginem,fcidi iUud, ^c. ^autem cu us ^-(intim Formianus, Images are to reprefent thefe ^ho areahfent, ffirim ac ^ every '^here prefent, it is vanity therefore to forme an image of iiumcnuhi- God. E\(o (h) There is no Religiony^kerethere is an image: Alfo que diffu- fum, abejfe7iunquampot€0-, femper utique imago fupervacui e(i. The Arguments of thcan« cients againft Images, [h] LaSimm lib.x.cap. ‘ your Cap, 1 . 0^5 . Jieafcns of the j^ncients Agdinfl Idolatry* 185 (i) your gods he either in Heaven, or not j if they be not m Heaven, Vehj doye Wor/hip them ? If they be in Heaven, Why do ye not lift [iJ your eyes to Heaven While you adore them ? tvhy do you convert your eyes toward Walls, jiock^ and fiones, rather then toWard th^t ^lace lupji^spc- where you imagine your gods to he / tiffimim (k^) His Arguments againft Images berhefe*. (I) i.They forget dlo reafon. When they fear the Work^of their pWn hands : 2, (m) God to not abfentjsut prefent every Where : y,, {p)T he image is a dead thing void of fenfe, GodU the etetnall and ever hvingGod : Oy, {p) H othing iiiftit. monallpjQuldbe Worfhipped. 5. ( f^what vanity to hope for prote Elion div.l.i.ca, from the/e things, Which cannot dejendthemfelvet t 6-.{vf)The imaqe (/t)inftit*l> is lefe and viler then the Worpjipper : y. (r) Man accordittj to Gods , image, is the image of God. 8. (/) ^od needeth nothing, neither j. ay torches becdufe he made the light, nor images. This mart lived, jinno j a.c.j ; 300. Before which time the Churchof Chrifi being perfccitti^d, they had no Churches, nor Images- W'be ornaments in their l-a-c.4. Churches, as faith ff) Ambrofms, and alfo^») Chryfojldnh, who was difplcafed with the fooleries in Temples in his time, and faith, They Were not lil^e the Temples of the Apdfielick^ Churches : and (q) infic. {'9e)Tertullian, and (y) faith,; Thty had then, S'impliceS 1.6.c,ix. domos, Simple houfes, void of paintries andpiElures : AAd;fhe' Want {i) Ariihrc(. of Temples was objefted againft Chriftian Religion, as (t,/ gen eleareth in the time of Confiantine, the fort (si Chlotm, as faith, aR f (a) Sozomen, and (b) Eufebius, Temples were builded, but as (c) iJ.cplS. Joan, ^umirtus Tertulliari, without the ornamerts of r^6. images, and (d) TertuHianhlmleli maketh building of Altars, and portrafts, Idolatricos cultus, Idolatrous Worjhlp, In the fourty years fpace, betwixt the reign of Valerian^ and the 19. year of %)'^Effebi' fan, there were Oratories and Temples buifded.but neither painted mj hift! ec. Piftures, nor Images inthem, as faith £ef\ Eufebius : Yea, of thirty i.p.c fo. Bifhops of Rome, even from Teeter and Paul to SylveferyUnd Con-'(X) Ongcii Jhanttne the Emyctout ^ to wit, three hundred years, there were f”*^*^* , none, who were not pcrfecuted to bloody or to death, or feme other {a)Soiomet way. It is a vain thing to fay, they had breathing time to build l.i.c.8. ^ . . (h)Enftb. inviticonjtanA.z. {c) ^oin Amttms mexpUmtkmi y. cwcilii gavgren [d] TcrtnUAHti. dc Idoh Plutanb in vita Numa non dum ingenia Gremum atque Tufeoruni fugendu f mtUclifit ‘urbm inuudsvcmnt, ita TemUiavytApoU.iy. (/ J Enfeb. Hift.ccclef.l.S.c.i. Temples 1 84 Redfons ef the Ancients againji Idelatry, Cap. I. 0^5 [P Nice- /horn 1.7. C.2. (g) Eufeb. 1-8.C.2. [/;) Soio- mcn tripart, hiftor.l.i. (i) Otto fhrtfivgen- fis I.4.C.J. (Ip Hice- phom l.S. ['oVf'- 7iun dc O - rig. Tmplo cap.6.pag. 34- ^trijArnob. cpnt.gent. lib. 2. [n] Ib.lib. 6.8c lib. 7. ('a) Eufeh.^ Caftirienf. Eptfi. ltd Con^antim Augufim. (bjHpcmi. cont. Vigi- lantiumiUd Kipivmoi J^resbiter. [c) Ruffi- Ui hift.eccl. l.i.c.8. ldyA>^bro. in cap.!, epift. ad Rpm. Temple?, and ered: Alcar?, and golden Images of Chrift, and the Virgin Mary, and the Saints. It is true, in the two hundreth year after Chrift, wdtx Alexander Severus^ Gordiannf, Phi/ippus^ Gal- liems ; Churches were builded, as \_f~^ Niceph^rusiinh , but a- gain xtt^AtxDkclefian they were demolifhed to the ground, but ob- ferve well there were no Images of Chrift broken, which that Ty¬ rant in defpice of Chrift, would not have omitted ; fee Enje- bius^xhty were builded again under great ConfiamineSo [_h2 Sox/i- metty j Otho Phrifingenfs [] /^]] and Nicephorus, The dream of PUtinay for the building ot a Church, by the dwiation of C7c>n accord • if the former be faid, they are compelled, Which is abfurd. If the latter, then they do either bide alWayes in their images , and fo are mifer able, or they go out of the images When they pisaje, and then the images are empty things. Eufebius'Gafarienfs who lived, An.^oo. vvhen Confiantia tiAuguPla wrote to him for the Image of Chrift, anfwered. That could not be .* i. Eecaufe his manhood Was joyned With his Godhead, and could not be feparated therefrom. z.Becaufe his God¬ head cannot be reprefented,Mortuis,C^ inanimatis coloribus , With dead and liveje^e colours. ^b~\ Hieronimus, who lived. An. 331. under > Conflantine, denyeth that any Creature, AngeJ, or Virgin Mary fhould be worfhipped. Rujfnus faith, Helena the mother of Conftantine adored crucified (fhriPl, but antiquity faith not, that fhe adored the nails that fixed him. to the (frojfe^ bccaufe they Were but creatures, [d^ Ambroftus,who Ywt^,Anno 370. condemr}ethTmages.*i.i?e- caufe they change the images of the dead, in the glory of God, Who WoYpjippeth images : l. The living ferve the dead. They take from > flock. Cap.I.Qj. Reafonsof the Anckms againfl: IdoUtij. 185 flocks and fioftes ^hat they are^ and give tothem^ ^'hat they are not. (e) Amhnf. 4* Idofsarc unclean, '5. \t u un'd(C€nt^f~\yto Sfeorjhip Vifhat men maketh \>cith their hands. 6. Becauje are but (l. ado^-'s, ^jr ^ [2^] Augufline condemneth Images, i. Becaufc they infeCl the (g)ibid. weakjnindes of rudepesfley to ^or flip them. 2, They have eyes and (h) Aug. fee not ^ 1. The creatures are images of God, not flocks. ^.\dols{j} are huskps and empty. ^ . The fe QO^ho brought in Images, tooke a- ^ay thefeare of God,and increafed error. 6. Mariyrs{ I ^arenot gods- 7. Confounded (m) be they ^ho ^orflip flones, our living fione Chrifl k J)e Civil. is in heaven. ^ ^ '8.(4)Though ^or flippers of Images fay, they "^mflAp god in Images, yet they ^orflip devills ‘,for goodmertyasVmXandTid^Tn^tSyKVigoSs, ' and Cornelius forbade men to ^orjhtp them. p. It is a flame to adore tn^ugufi. a bead endowed >^>ith fenfe and life, farre more to adore a dumbe and in P(. 96. livelefe creature, Auguft,/?/! 1 1 3 .(b) fhryfofcme is againft Images, a I. 'Becaufe the La^ of Godforbiddeth them. 2. (c)God mufl be henou- ’ red,ashe^illeth himfelfe. 3. It is (d) a depr effing of foules to \Wr- 4^. /» Jhip Images. {e')It commethfrom Satan to ta^ Gods glory from him. Math. ( f)it is mockerie that man flould be the creator of God, the Creator of c Idem ho- all things. , , , {£) Cyrillus Alexandrin. who lived An. 41 'y.faithyWe neither be- ^ leeve the martyrs to be gods, nor doe ^e adore them. n. in Mat. (h) Damafcen a fuperftitious man much for Images acknowledg- ^ ^ eth two things, i. That Images are but orafA-Ioou' unwritten ' traditions. 2. He ackowledgeth that the brazen Serpent, the Cheru- iin i-e. lf. bims '^ere made for fgnifcationyiot for imitation or adoration, gpamafeett (i) gregorius Magnus, though he be alledgcd by Papifts for ado- de imagin. ration of Images. Yet in his Epiftle to Serenus Biflaop o\ M a fflia, An. 600. he forbiddeth the adoration of Images, and alloweth onely the Hiftoricall ufe of them, as is obfervedby [kfjVran. ( 1) by Uofpinian and (w) Catol. teflum veritatis,VC\A (n) this man ad nos, qiioi being the firft who brought Images into the Church hath this Ca- inconftdera- \t2X,atque indie a{ faith he to Sirenus)fAod non tibi,ipfa vifohifloria idofuc- qua, piUura tefle,pandebatHr,difplicuerk : fed ilia adoratio qua piUu- gms fub bac, quafi cxcufationc.ve adomi debuifent, confregcris,(t;’ quidem, quia cas adoran,vc~ tuijjes omnino laudamus,f regime vero reprehendimus. k F ran. iVbitcs way to the Church, ch. 9. feU. z.p. 114. \ Hofpiniandc esrigen Jmag.p. 174. m Catol. tcji.veritat /.6.p.?6i. nGrcg. mag. lib. 9. ep.9,' D d ris iS6 JdoUtrie not in the Ancient Church. Gap.I.Q^. o Greg. risfHerit in competenter exhiifita, Ji c^uis imagines facer e volnerit^ *diflo ^ prohihey adorarevero imagines omnibus modis eUvita,fed hoe I ^ foUcite admoneas, ut ex viftone rei gejba, ardorem conjunblionis per» c.ii.ad cipianty (jr in adoratione (oliusTrinitatU projiernantur, Ic is cleare peragenda that this man teacheih an adoration of Images, though he mike noftra fda- theni onely bookes to the rude. This fame {o)Gregoriu4 will have turnyficru figne of the croflfe adored, becaufc whcn the Devillcame to a ^HituToffci- fl-eping in the night in the Temple of an Idoll/he lew being un habere afraid, figned himfclfe with the CrolTejand the Divell fled ;but mfeumur.] when doth Icwes come in any Chriftian Churches, or Idoll-Tem- '1 1. 1, pies, who abhorre the name of Chrift, and fo hate both the CrofTe fafutarc^co’ thrift, and what can be proved from a fad ofSathan ? Ure inhik- I*^the eighth Beda Jmaginum culttu ^ adoratioy the murpene worfliipping and adoring of Images is unlawfull. i.Becaufe they cun^is * m ‘ ^ . r . ^ N feripturx locis. r IdmU. I c. »f. ^Udem l. I c. 14. Ideml. 6. C. It. t Ibid. nLib.z. tap. zf. have no office in the dodrine of the Gofpell. 2. (^) ff^e are for^ hidden to adorcyfalutejor ^orjhip them. 3. The {d ) Church is not taught to feeke the Lord by Images y but by faith and good \\>ork£S. 4. The ( Z’) Apofiolicjue Church did not ^orjhip God in Images. 5. Images (t) Wane, documento antiquitatis, antiquity, example, and the Scripture. 6. We ( w) fruflrate God of Worjhip due to him.. 7. Peter («)Paul, Angels forbad to Worfhip them,but God only. We forbid the Church ( faith the civill LaW)to be ebfeuredwith Images. Have the Image of Qod,(H\xh (x)Ephrem) in thy heart, non colorum varictate in ligno, not in Images and colours, who can mak^e w Cod. 1. 8. faith ( y ) T)amafcen ) a reprefentation of the invifible God. ( «, ) Gretferus faith, thelfWes Would not admit of Enfignes andTrophies yaleutinian Bomans for fear Images fhould be hidden under them.So faid fo¬ re tfbrm. fiphus (a j before him. Their own men fay with us, (b)Hulcot who . fccunde. lived 4». 1346* hixh Latreia, divine Worjhip bclangeth to God onely, y Pmafeen (he Image is not God, neither the Crofe -(^Cikh loan, fie.Mirandula, Concl.3.)»or! the Image of Chrifi is to be adored ( adoratione Latreia t.xyf ^0 tnodo quo ponit Thomas J With dhine Worfhip, the guife of Thomas a Gretfif. Aquinas(c )PereJius Ayala a Popilh Bifliop, for adoration of Ima- lib. 1. de ges, faith he, there is neither Scripture,nor Church tradition, nor con- ^Jhfel'btit make faith (d )Gabriel 18. f. C- b HiUcotvilib.fup. le^, iMimiuU concluf. 7. c JPerefus Apia dc trid.pag. ^.-Velmgineqyftrjpturamneqitradftiovmaveqi-tmmunm (enfum fanBorum,veque tomlium gemraiu detcrmiuotmetrifnc^ etim tatimm adduemt. d Gabriel Biel in Qatu lec.^. Biel 1 87 Cap. I.Q^5 . Idoktry net in the K>fncient Church. image either conftdered in it felf as it is met tall erfione, or as it is a holyJigne,ts afenftbU Creature, to ^hich Latreia , T>hiHe ho¬ nour fliould not be given ; and the Romiih fc; Decrees faith, Wf ^ Vecret. tommend you that you firbid images of Saints to be mrjhifped : The 5 . dift. j . c. (d) ^o^ay Doftors fay, idols have eyes and cannot fee, &c. Now y-Grego, they have Images of God and Chrift which can fee, and hear, and fpeak,wc exceedingly defire to know: (0 Alexander Allenfts, rfl Durandus fay, That images in themfelves, and properly^ are not j. ». The VobetVorJbipped, ^ . blindcand foT Geo; Caffandcr That they had continued (inmajo- rum fuorum fententia) in the minde of their forefathers, and that the Sueerfiition of people in, IVorJhipping images had been fupprejfed. Xcmplc. The Councell convened by Capronimus condem- c Alexsni, nethWorihipping of Images, or placing them in Churches. I. Be- tAUnf. j.p. caufeitisfirbidden inthefecond Commandment, 2. The TiEluring JO* of Chrift is a dividing of the t'^o Natures. It ts againft the nAn- “ dents, Epiphanius, ^z.ianz.en, Chryfoftome, Athanafius, Amphy-\ lodus,Theodorus, EufcbiusTamphtli, The Councell of Nice is builded upon lies. Biftiop of/?owr , writeth to theCoun- ^ cell of Nice, That the Emperour Conftantine being a Leaper,and jncoifulu- Jabouting to cure his Leprofie by (bedding of innocent Babes tionesd fer- blood ; Peter and P4«/ appeared to him by night, in a Vifion, and dinouiutn bade him go to be Baptized by and that he, to be cured f by Sylveliers Baptizing, builded a Temple with thelmagcs of Peter * and T^w/.This is as true as the Image of Chrift fpake to Tho: Aqui- HOi at ^I^ples, Bene Scripliftti de me, Thoma, Why is not all Evan- confantino- gell that Afinas hath written then ? For their own Tlatina (a) pottu An. hkh,lhc&ovy of Conftantines Leprofie is a fable; and Socrates 7SS» of faith, That jfonflantine was fick when he \vas 6$. years, and he ma- ^ keth no mention of his kpto(ie-,fo(b)HoI}inianus iaith,and our own this (c) Simfon faith, That Sylvefier and Marcus hisfuccejfor Voere both dead before ConQ:2intmQ ^as B4ptiKad:{d)GenebradHs faith, cond coun- cel of Nice, and the feventh Epiftle to the Synod, condemneth NefloTttciof Idolatry, and condemneth the iArisns as idenaters, who Worlhipped Chrift whoin they believed to be a man oncly : And Atbuuaf us, cGXitr. Arkv. Qrati. t. And Nyffenus in Laud. Baf. And Sail sn^en > Orati. 40. fay. To Adore a Creature, though in the Name of Chrift or God, is idol^]^ a Plaina in vita Sard. Faf^. b dcorig. perogimatio. pag. 381. c Synfon^ Treatife-^ Image!, p. 47. Gtnebrad. in Chson.l. x, Anvo 17$^. D d a down j.gg Reafons of the ^ ncients ag4hft idolatry^ Cap, I S . down righc, that the Councell of Frankford condemned the fecond ^ Bellim. ISJicene Gounccll ; Rat (e) ReUdrmine, (i) Snare x,, (g) Sanderpts^ de Ima’. 1. AUnm^deny that the DoClrine of the fecond Nicene Councell for { Adoringimages,u Condemned hj the founcell of Frankford j they in 3. part. f^J ^'^‘h expounded, and that the right ^ay of Adoring images k Thom.c{. made manifefl ■. Yea, faith (i) (f) Sabeirtcm, iLnd(\) 25, ait. 3. Blandly : The Councell of Franlfford referveth due honour to images ^ , z. cap. 14. Qiiro. lib. j.cap. i6, . (0^) iVhitc againft Fi' h^iiitthAO. 14,41. z Gor.S.j^. G<^/.4.X4* lo. J4. P/iiicj-pT*. 8s. 103. HI. 113. 1^4. I so. iij. is8. i'40. 143. 167. I74v c Anbyof. tpift.s6. d Gregor. in reg. 1-5. cap. I. ■ tAugufiinc on theic words, he that recei- veth you receiveth . me. f Ch'Ofif- oiv thefe fame words a Athinsf. conr. Artia. ©rat. 4. b Bajilus de fp^r.fanCl.,- cap.18. , A; ipo Rhfofts ef the Ancients A^ainfl Idolatry, Cap.I.'Qj^, 1 ' II— --- - - - — - -- — — - — ^ — - -- - — ■ ■ ' - ^ Perefiitf ordination : Their own QrJ faith. If the imagination )Sc>ere Trld *”cle image or famplar ^ith one motion^ jet it camot be imag ^ ^ that the fame u to oe done in Adoration : And WC arc d Augu^ worfhip God by our fantafies, faith nor by our dcYcrare- (e) Carnall thoughCf. Suarez y BeUarmine , j/afquezy GretfenUy lig.eap.jf. buildeth all their Adoration of images, upon the hfingQi Artjiotlef * memor ^ remifcen , cap. 2. ? Cone Hence the (/ ) Fathers ol T rent , (g) dreaming Damafiene^ Trident. (^)