Certain reasons of a private Christian against conformitie to kneeling in the very act of receiving the Lords Supper. By Tho: Dighton Gent

CERTAIN REA∣SONS OF APRIƲATE Christian against Conformitie to keeling in the very act of Receiving the Lords Supper.

THE Eternall sonne of God our blessed Lord spake al∣waies to his church euen from the beginning and directed all his seruants for their manner of wor∣ship as well outward as inward, even to the fathers before the flood, to the Patriarks, Prophetts and holy men of God after, and this he did in diuers and sundry manners, but now since his comming in the flesh he hath ty∣ed all Churches and all persons that desire to haue eternall life to the sole direction of his word,* 1.1 which is his owne and onely personall voyce and doth testifie of him whatsoever is profitable for the Church to conforme vnto,* 1.2 either for doctrine or

gouernment, or for whatsoeuer else that is any way or in any degree help∣full vnto godlinesse, for this and this onely is the immortall seede or the seede of immortalitie,* 1.3 all other doctrins for any Religious vses raised els where, are meerly mortall, or seeds of death and therefore vtterly vncapable of any good vse in the publicke worship of God. Seing then we must wholy and onely depend vpon the scriptures for direction in all the actions of Gods publick worship, which are to be conformed unto, let us in these contro∣versies about kneeling in the very act of receaving the Lords supper, & whatsoever else is in question being of Religious use, diligently give heed,* 1.4 to the things wee haue heard and learned therein, being truely or evidently grounded thereon, and by no means approove in any degree of any thing else, for that will make us one time or other, in one thing or other to run out and fall from our first love yea doe what possibly we can to decline & scatter.* 1.5 Har∣ken therefore to that which the Lord Ie∣sus himselfe did purposely speake in this his own voice concerning this very point. I thanke thee ô father Lord of heauen and earth because thou hast hid these things from the wise & hast opened or (as Luk renders it) revealed them to babes,* 1.6 euen so father because it so pleased thee.* 1.7 VVhence he gives all his ••ervants plainly to understand, that all the

wit, learning, discretion, experience, and Iudgement in the whole world is not pos∣sibly able to find out the mysteries of Re∣ligion, or to determine with what cere∣monies, actions, & gestures Gods publick worship & service is to be performed, no though they be Rabbies & Doctors or the most absolute teachers in Israel, but that this is a speciall & peculiar priviledge or grace treasured up in the word and reser∣ved purposely for such persons as will dig and search for it and rather desire and la∣bor to have dominion over all their known corruptions and so to bee glorious within then to exercise any outward glorious & pompous domination in the world,* 1.8 for those that rest them selves and depend on Gods holy & own ordinances,* 1.9 shall have their hearts or understanding thereby ope∣ned or inlightned & so made able to know the hope of their calling,* 1.10 the riches of the glorious inheritance of the saints & the excee∣ding greatnes of Gods power towards al which beleeue,* 1.11 but those that depend upon the wisdom and learning of men can not pos∣sibly attain hereunto; because Gods own ordinances, (though they do enjoy them, yet) are not esteemed of them further then the excellēcy of the outward gifts therin give cōtent to their senses;* 1.12 for though they heare yet they will not do or obey, & all such bee they never so wise and learned are in the flesh and therefore,* 1.13 cannot possibly

please God,* 1.14 but those in whom the Spirit of God doth dwell shal be enlightned and made able to discerne all things, which the other, though of never so great learning, & most admirable parts having even the very spirit of the world,* 1.15 in them, can not do, be∣cause they have but mans wisdom, & that perceiveth not the things of God,* 1.16 nay they are foolishnes unto him, here, therefore for distinction sake and that every one might iudge his own heart whether he be of that number to whom God hath revealed these things or no, our Saviour cals them Babes, not in sanctification of life and power of Gods spirit, but in their sence & feeling being privy to their manifold weaknesses & ignorances, & therfore in all humblenes of mind and meeknes of spirit they re∣nounce their owne wisedom, and submit themselves to the word of God; as also being in the accompt & esteeme of the world, when they are compared with those that be contrary minded, no better then very Babes, even base & contemptible persons not worthy so much as to carry their books after them, & yet these are the people and thus must they find themselves quallified, men, women or children, whom Christ hath chosen to Reveale his holy and divine mysteries unto. So that howsoever learning and wisdom are highly to bee re∣verenced as being very excellent gifts of God ordeyned for special helps in the mi∣nisterie

of the Church both for the finding out of the truth, & also for the deviding of it aright (therefore they that despise them cannot bee of God,* 1.17 yet many times men of Belial doe enjoy them, even false Prophets & profane preachers who are many of them of most excellent parts,* 1.18 so that from this place,* 1.19 it is most evident, that very often and not unusually, learned and wise, grave and understanding men, yea famous and of principall note, even Chiefe Rulers and principall pillars in the Churches of Christ, having as much in them for all manner of learning in huma∣nity, in divinitie, and in whatsoever as na∣ture and industrie can possibly attaine unto are (notwithstanding all this & more then this, if more can be) teachers, defenders maintainers of many grosse and horrible errors yea vise and damnable heresies, which yet Babes do separate and fly from, if any be pleased to restraine these words of Christ to the doctrines of faith and Iu∣stificatiō (though every branch haue intrest in the priviledges of the tree) I wil not con∣tend about it, but onely presuming on their patience be bould to conclude that if such worthy and reverent men euen masters in in Israel may not simply bee relied on, or trusted unto, in those great things of the Law. VVherein they are most ex∣ercised and take greatest paines, much more probable it is that they may

erre in matters of ceremony which they count triviall, and therefore do not halfe so carefullie look into, so that undeniably it follows, that it is no sufficient argumēt to bind the consciences of Christians to conform to this or that gesture in Gods worship because many grave and learned divines doe hold it indifferent and lawful, yea (as the cause standeth) most fit and convenient: seing as wise, reverend, and learned as they are, have donne as much for most horrible errors, as the doctrine of Purgatory, Freewill, merit; yea & that most damnable heresie of depriving of Princes. Neither is it any disparage∣ment to the trueth, because those that professe it, and will not betray it, to con∣forme to error (even mens meere devices) are but Bibes, some of them ministers and perhaps preachers, but of no Reputation or account in the world) seing these, yea these onely do see and beleeve the trueth when it is hid from the wise and men of un∣derstanding. Vnlesse therefore those Re∣verent and learned persons (the patrons of conformity) doe make it apparant, that they ground their perswasions & practise not barely (though in seeming most strongly upon wit and reason, antiquity wisdom or learning, but soundly and e∣vidently upon the word of God, there is no force to move or bind the conscience in all their arguments or reasons whatsoe∣ver,

yea much rather and more safely they are at the very best) to be but estee∣med of that number from whom the Lord hath as yet hidden these things.

In this case therefore, that most excel∣lent and primcely saying of his maje∣stie concerning his lawes may verie fitlie in my vnderstanding be vsed,* 1.20 that speciall care is to be had to purge them from two cor∣ruptions Incerteintie and Noueltie. For if our church gouernment or lawes ecclesiastical were freed from these, that we might be certaine which are the true callings and which be the true ceremonies, then let all peruerse, and froward spirites, that upon meere peevishnes or other refractarie hu∣mor will not conforme and subscribe, be irreuocably adiudged vtterly vnworthie the gratious protection of so singular a souerainty. But surely if in his most prince∣ly care to settle his subiects estates, and to prevent the miseries of endles & impoue∣rishing suits, he truly foresees the absolute necessitie of reforming these two corrup∣tions in the Ciuill government; Lett our lamentation finde fauour in his eares who are daily subiect to be most violencly tra∣duced, scornfully intreated and verie gree∣vously fined, even in the triple valew of our whole personall estates, yea and to be perpetually imprisoned without baile or main prise, onely because wee dare not in Gods publicke worship conforme vnto mens Inventions, nor bowe downe vnto

these devowring Cankers that do secretly consume the speciall and most principall ministeriall members of the Churches of Christ,* 1.21 yea and haue hitherto fed vpon and are much strengthned or confirmed, by euerie remedie which hath beene ap∣plied for their cure or remouall, for if re∣ligion, or the outward parte thereof con∣sisting in Religious rites be subiect to these two Corruptions: Alas how can poore Christians with any comfort or assurance of faith, order their outward serving of God seing they haue no certeine rule for their actions, gestures, & Ceremonies there∣in and appropriated thereunto, but must either forsake the felowshippe of the Churches, or conforme to the orders, ca∣nons and directions which the Ecclesia∣sticall gouernors in euerie age successiue∣ly shall in their wisedome and discretion thinke to be most fit for the times, and meet or conuenient for the occasions. Are not the outward actions and ceremonies ordained by the Lord him selfe for his publicke worship, most certaine seales, and assured evidences of his verie true and essentiall presence hath our holy faith any other help from the sences but by this means: and do not all they that hinder the magistrate from establishing them, say unto God departe from vs wee will none of these thy waies? and from the contrarie, are not the Inventions or traditions of

men established in Gods outward wor∣ship infallible evidences, and vnerring testimonies of the real presence of Sathan and do not they then that hinder the magistrate from casting them out fall down and worship him.

The Reverent Bishops in King Edwards dayes, and all the first times of the most famous and blessed Qu. Eliz. of holy and verlasting memory held it necessarie that the Ancient and primitive discipline should bee restored and therefore these controverted ceremonies to be onely for a time retained, as by the publick decree of the whole state more at large doth ap∣peare (which blessed be God,* 1.22 is most re∣ligiously by our dread and soveraine Lord still retained and kept in force.) Now the most learned & grave Bishops of this age professe, that the King and state shall commit a greevous sin against the Lord if they do remooue any one of these things in question whatsoever, and their Reason is undeniable, if they can make it good, viz. because they are every one of them ordeyned by God, for so much di∣rectly doth their Iure divino and no Cere∣mony no Bishop being put together neces∣sarily imply.

Now let our adversaries search all the the reporrs of the Common lawes, and see if it bee possible to find any one case so full of contradiction and manifest In∣certainty

for suppose the next succession of these seas (a thing I tell your greatly to be feared) shall think it fit upon certaine good causes and considerations, to bring in Images into our churches, pressing on∣ly the old pretence ornamenti gratia, and the crosse into the Lords supper for Reve∣rence, spittle and salte into Baptisme on∣ly for significancy and mysterie, where shal Incertainty have an end, unlesse of ab∣solute necessity an unerring power be e∣stablished, for whose safe foundation they have in these things most wisely provided; for can any doubtful matter possibly bee of Faith, & may any thing of religious use which is not of faith be conformed vnto in the worship of God? and can any thing of this nature have certainty for the law∣fulnes of it, unlesse it bee evidently war∣ranted by the word of God? I conclude therefore that to conforme to any thing of religious use, which is not commanded in the word of God, or (which is all one) truely grounded thereon and so warran∣ted thereby, is to conforme to meere Incertainty & Novelty,* 1.23 even to I know not what, which at the very best must needs be an ignorant worship a gesture at Random and a ceremony at all a very venture;* 1.24

And if it be sin to vse Idle words in our ordinary talke,* 1.25 and if those civill workes of our callings (be they gestures or other actions) if they be vnfruitfull, not sauou∣ring

of the spirit of Christ, are to be esteemed,* 1.26 even the least of them in their degree, meere workes of Darknes; must it not needs followe even by infinite de∣grees that much more, it is horrible iniquite to conform to or vse idle words or gestures not comely in the most special presence of our most holy God,* 1.27 even when wee are at his owne holy table; and is not euerie thing Rash, hastie, Idle & uncomely which is not warranted by the word of God?* 1.28 must not the heart be prepared before the body or any part thereof can bring forth any word action or gesture which is good,* 1.29 and can the heart possibly bee prepared any way but by conforming to the spirit of God ac∣cording to the scriptures? yea is not eve∣ry other conformitie parcell of that Evill treasure? Incertainty therefore and Novelty are very evill yea most deadly corruptions and being thus iustified in the publick worship of God, will corrupt and eate into all the civill procedings of the state whatsoever.* 1.30 If then it bee subiect to his non fuit sic ab initio, though it be of never so great antiquity, yea therin may be cory∣val with the real presence and though the ordeyners thereof and pleaders for it had all the wit and learning of whole univer∣sities and the most absolute wisdom of a nationall Synode,* 1.31 yet hee that could not erre hath adjudged it to bee a meare No∣vilty, was it not so from the beginning

of the sacrament, did this gesture or these ceremonies, creepe into the worship of God, after the Apostolicall times men∣tioned in the scripture? then with out all question though all the learned men in the whole world, hold it and them lawfull, yet it is a Novelty and they meere and idle Incerteinties, for nullum tempus occurrit Regi, wherefore as our said sove∣raine Lord and most learned King sayd to the grave and learned Iudges of the land, Remember you are no makers of law,* 1.32 but in∣terpreters of the Law, according to the true sence thereof; even so I beseech al godly pa∣stors and learned divines (if they sincerely desire to build up the house of God and not to breake down the carved work thereof with axes and hammers) bee pleased to remember that they are not to make rules or lawes, cannons or constitutions in the Churches of Christ to bind the Con∣sciences of Christians withall, but onely to interprete and divide the word of God aright, being the onely Cannon and sole rule of the Conscience, and that not after this fathers or that Counsels opinion or Iudgement, or the practise of later or more ancient Churches, but according to the true sence of the spirit, alwayes and onely evident in the scriptures.* 1.33 And is it the Kings office to protect and settle the true interpretation of the law of God with∣in his Dominions? (oh blessed and for ever

blessed shall such bee) then questionles will our Lord and master, the great King of heaven and earth protect all those that stand for the true interpretation thereof and are readie to conforme to any thing that is evidently grounded thereon, and refuse not conformity unto anithing but what is not warranted thereby. There∣fore brethren all that seeke the Lord with upright and honest hearts, let them in these cases of Controversie not Runne in∣to this or that Corner or country after an old Rabbie or a new Doctor but goe di∣rectly and plainly to the Law and to the te∣stimonie,* 1.34 for, resolution truely given by the word of God doth onely bind the consciences of men: And all Fathers, or Counsels, Doctors, or Canons, how Ancient and universall soever, which Command or perswade to Conforme to any thing in Gods worship of Re∣ligious use, and do not speake according to this word, it is most certain they have no light in them.* 1.35

But here my Lord indifferents light hors∣men offer a light skirmish, and say that these things not being forbidden in the word, Christians have liberty to use or not to use as they think good, or as the magi∣strate is pleased to command.* 1.36

No saith the holy Ghost, whosoever speaks not according to the word, that is according to the doctrine of the word, or

practise of the Church mentioned in and approved by the word there is verily no∣thing but darknes in them, for Christ is that light even the whole and onely light of the whole universall Church,* 1.37 and is not the light of his word in these things which are so pressed and urged? then whosoever followes or conforms unto them walks in darknes, even as those that conforme to any thing truely grounded on the word, follow Christ and so do not walk in darknes. Is not his light of the word then, but the darknes of mans wis∣dom and humane learning onely, in these things? then verily is the Prince of dark∣nes strongly and most firmely for them, oh how fearefull (if he prevail which the Lord of light forbid) must needs that darknes be, and who dare conforme ther∣unto; will the pretence of not being for∣bidden shift off these things? If therefore your pastors cannot make it appeare, that the things which they perswade you to conform unto are according to the word of God, you are bound in conscience not to yeeld unto them, because you may not have any kind of fellowship with any actions gestures or other works which have no light but Darknes in them,* 1.38 and all things are made manifest onely by the light of the word,* 1.39 lykewise you know that Je∣sus Christ is that faithfull and true witnesse we may more falsely depend on his Te∣stimony* 1.40

then on all the fathers and Coun∣sels, Cannons and Doctors in the whole world.

But they say that all these do sweare directly that kneeling even as it is vrged (and so all things els in controuersie) is both lawfull and Convenient; but what saith that vneerring witnes, heere our aduersaries reply that as he saith nothing for the gesture so he hath not one word against it or any of the rest. I demand then, whether this gesture be a true ge∣sture or a lying gesture, they must needs say a true gesture; or els they shame all but can it possibly be so, and that faithful and true wittnes never gaue any kind of testimony vnto it, and wee haue a direct comandement to heare him in all things,* 1.41 not in doctrines of faith only, but in doctrins of gestures and ceremonies also, yea in whatsoeuer is in any degree of religious vse? (do not stumble at the next wordes, for they are all plain to him that will,* 1.42 vnder∣stand) for wherein consists the faithfull∣nes of Christ his Testimony but in reve∣aling or making knowne all things concer∣ning faith or gouernmēt gestures or cere∣monis,* 1.43 yea whatsoeuer the father would haue the Churches at any time in his worship and service to conforme vnto? but to vse onely his owne wordes All things that I haue heard of my father, I haue made knowne vnto you, but he made

knowne unto them that a table ge∣sture was the onely true gesture in the administration of this sacrament, (which at this very instant he immediatly instituted and delivered, for else he would never have used it.) Therefore by this his own action, hee hath made known to all true Churches for ever, that he heard or learned the table gesture of the father, and therefore they may not in any case or upon any terms conforme to any other▪ unles in like manner it be apparant that it comes also from the father: also he never made known unto them, that kneeling as it is urged was lawfull therfore he ne∣ver learned or heard it of his father. And because the disciples should not forget this or any thing els which by precept or practise he had told them, he promised to send the holy Ghost unto them,* 1.44 both to teach and also to bring all things to their re∣membrance which he had told them, now see∣ing they never used any other (for it is that most fearefull sin of presumption the mother of final Apostacie to suppose they used any thing of Religious use needfull for the Churches afterward to use and Conforme unto which the scriptures do not directly mētion & approue) it is more then evident, that they never heard of Christ that any other gesture was lawfull or mght in any respect be conformed unto in the act of receving the sacrament, espe∣cially

seing he bears witnes to the truth,* 1.45 even to the whole truth & not to some speciall parts onely, if then this bee a gesture of trueth, and the other bee ceremonies of trueth, though in the lowest degree of Religious use Christ doth certainly beare witnes in the word that they are good and lawfull, and then indeed wee ought to conforme unto them, seeing Every one that is of the trueth heareth his voyce, that is obeyeth his will, and is not the word his voyce or hath he any other. All therefore that conforme to any thing of Religious use, without safe warrant from the word, are not of the trueth, but directly of error. If then Christians are bound to conforme to any thing, yea for conscience sake, which yet Christ hath not made known in the Scriptures to bee good and lawful then do your Adversaries of necessity inferre that Christ hath not made known, All things of necessary use (at some times and in some cases at least) in the worship of God unto his Churches and servants, and so denying the faithful∣nesse of his propheticall office in this par∣ticular, they come neere to that Apostati∣call heresie,* 1.46 even to deny that Iesus is that Christ, or that anovnted prophet whom we must heare in all things, yea by this their stricte pressing of conformitie they doe intimate that he is not the Lord, not Lord or author of the whole trueth for they

say kneeling and the other things in con∣troversie, are not lies or novelties, fanta∣sies or Incerteinties, but of the trueth and and therefore to be conformed unto, and yet for their hearts cannot proove that Christ is Lord or author of them.

And even as he which denies the divine providence in the particular government of all things even to the falling of the hairs of our head,* 1.47 doth say in his heart there is no God,* 1.48 or frames his affections and dis∣poses of his Courses, as if God were o∣therwise then he hath in his word revea∣led himselfe to bee, and so denying his particular providence, sets up in his heart the Gods or Idols of Chance and Fortune good or evill: so they that affirme that because Christ hath not particularly or expresly forbidden these things in the word therefore wee may, yea and being cōmanded ought to conform unto them, though there bee no warrant in scripture for thē; do in effect in these hairs (as I may say) or ceremonies of his worship or as they count them the small and triviall matters of his service deny that he is Lord in his Church, that is not such an abso∣lute Lord as the sacred Scriptures describe him to bee, and so set up in their harts the Idols of Novelty and Incerteinty, or the Gods of humane Inventions and worldly traditions, or the precepts and pleasures of men, and so dispose of Religious ce∣remonies in Gods publick worship as

their occasions may happen or chance to move them unto: so that though with∣out any stop they readily take the oath of allegyance unto Christ, yet by a men∣tall reservation, they intend and meane that Iure divino their callings with these appurtenāces are not subiect to the supre∣macy of his word. Therefore let all Gods servants rather reason thus, what profiteth the Image or any humane Invention▪* 1.49 Vere∣ly they are teachers of lies. Doe they no good then do they much hurt? teach they not the truth? (if they doe then Christ in the word bears witnesse unto them) then do they confirme errour & falshood. Woe therfore unto him that saith, that these devi∣ces are sufficient to teach the Churches & that some good lesson or instructiō may be gottē by them,* 1.50 no, no, though they be laid over with gold & silver and have the most excellent and learnedest wits in the world to Iustifie and defend them, yet when they haue done all that possibly they can there is no breath in them, they cannot for their liues make them of any profitable use for the service of the Church in the worship of God, but the Lord is in his holy temple onely in his own ordinances,* 1.51 there is the blessing for evermore, & not in mens de∣vices, therefore let all the earth keepe silence before him, & hereafter hold their peace, and never open their mouthes in the de∣fence or excuse of these vanities.

But why I pray you will some say,* 1.52 should not Images, or this gesture, and these cere∣monies or other like humane Inventions, yeeld as much comfort and stir up as true devotion in our conformitie to them, as well as the Ark & Cherubins, or the table gesture and other of the like nature?

Even because the Lord in his infinite wisdom and love hath devised and com∣manded these,* 1.53 and therefore how silly or contemptible soever they seeme to the wisdom of the world, yet his divine power is alwayes present, and doth inseparably work in the holy using & partaking of his own divine ordinances, but he never or∣dayned the other, and therefore all the power which is in them is from Satan, & stirs up to errour and superstition, or to schisme and Apostacie. All the teaching and preaching therefore and other payns whatsoever undertaken for their iustifica∣tion and upholding is but in vayne, utterly unprofitable for the Churches of Christ,* 1.54 for all the devotion Reverence and seem∣linesse which these do beget is but vaine and deceitfull, even onely in seeming not in substance. For what are the opinions and imaginations of the most wise and learnedst men in the whole world not being truely grounded on the word of God, are they not absolutely Evil? and that not now and then,* 1.55 or onely in some damnable poynts of Machiavelisme,* 1.56 Ma∣hometisme,

Poperie, or Arianisme, but continually even in all things, especially much more in those that concerne the worship & service of God, till he have ope∣ned their vnderstandings.* 1.57 To Conform then to any thing of Religious use without warrant from Gods word, though learned and wise men, yea grave and godly prea∣chers are verily perswaded, that rather thē the Churches should be untaught, or Chri∣stians want and be deprived of the sacra∣ment and other exercises of Religion wee very safely may so do, is absolutely (not∣withstanding the sayd opinion of very worthy men) to conforme to Evill. There∣fore it were far better for the true Chur∣ches of Christ in this case,* 1.58 to bee driven into the wildernes, & so deprived of all pub∣lick visibility in the world (for even there is a place prepared of God, yea they shall verily be fed there) then thus by confor∣ming to Incerteinties and Novelties to bee either quite starved or most grosly infe∣cted. Every thing therefore of Religious use which hath not warrant from the word of God is directly Evill, and to con∣tend and to be zealous for it, is to goe a whoring after our own Inventions.* 1.59

But here it may be sayd, there is as much verrue,* 1.60 reverence and deuotion (if the affections bee rightly ordred) in one gesture as in another, in that of kneeling as in a table gesture, and so in the other que∣stioned:

Ceremonies as well as in any o∣ther whatsoeuer.

Sure••y matters being simply considered by them selues,* 1.61 and so compared toge∣ther these men speak to verie good sence and reason, yea with verie great iudgement and vnderstanding?* 1.62 but yet The things which God himself hath purified or set a∣part for Religions uses,* 1.63 let no man pollute or seperate by mixing any humane inven∣tions therewith: And from the Contrarie, let no man 〈…〉〈…〉urifie or enioyne for religious vse in the worship of God any thing which (not being warranted in the word) God hath polluted▪ for they may as well defend and that with as good colour and shew of naturall reason and humane vnder∣standing, that there is as much divine ver∣tue in beere, ale or water, as in wine in the sacrament, and therefore also rather, then to breake the peace of the church in which wee liue, and not to haue the bles∣sed sacrament administred; ministers and people were better to cōform & subscribe to the vse of them if they in like manner should be inioyned. And with as good probabilitie they may avow there was as much vertue in any other rodd as in that which was in the hand of moyses,* 1.64 and in any other salt as in that wherewith the prophet healed the waters;* 1.65 yet at the verie best this is but a meere carnall or a prowd Syrians argument,* 1.66 and though it seeme verie probable, yea and to some

the more they ponder on it the more vnanswerable it is, yet is it exceedingly leaprous and infections. To make which good let them be pleased to consider the argument and maner thereof which in the verie like case the lord him self framed and pressed, yea and purposely no•• con∣tingently but in the most absolute perfe∣ction of his divine wisedome committed the same not to tradition but to writing, for the use and direction of all posterity in the like occasions, to be their presi∣dent for ever.* 1.67 For the whole Scripture, (and therefore also this part) is given by inspiration of God, and is profitable to teach and defend all truth which is to be con∣formed unto, either concerning faith or godlinesse, and to convince or disproue all errour for doctrine or ceremonie, to cor∣rect all vice, and to instruct in all righte∣ousnesse, and therefore why should I feare to professe that I verily beleeue that even this place which I urge, and every other portion of sacred writ, was even therefore written that we might beleeue that Iesus is the Christ (being some way help∣full thereunto) and that in beleeving wee might haue life tbrough his name,* 1.68 as hel∣ping much therefore for the confirmation of our faith in the holy Scriptures abso∣lute and most perfect sufficiency, and for the assuring of our hearts that wee may not conforme to any thing of religious

use in the publicke worship of God, but what is truely grounded on them.

Marke I pray you reverently and reli∣giously the true reason why Nadab and Abihu were so fearefully and miraculous∣ly consumed and devoured;* 1.69 would not the fire thinke you, which they brought in their Censors, haue serued well enough to haue burnt up the incence? was there not as much naturall vertue in that fire, and as sufficient power (in any mans rea∣son) to performe that service, as in any other, yea and as in that which was upon the Altar? yes verily, no indifferent man that heares and knowes the matter, will say otherwise: why then what need the Lord to haue made so exceeding much a∣doe about a little fire, or others about a poore gesture, as if the very foundations of religion had thereby been grievous∣ly shaken? Fire must be absolutely had, and so they use it reverently, and carry themselues decently and orderly (and here is no mention to the contrary) what can any peaceable minded man say a∣gainst them? Even this is said against them by the Lord himselfe, the very God of peace, They put fire: what? which the Lord had forbidden? No, the Lord pur∣posely refuses to reason in that manner, to make us able to meet our adversaries in the gate, and saith, Tbey offered strange fire before the Lord, that was a strange and

remarkable presumption indeed, and full worthy of a strange and remarkable pu∣nishment, to teach all posteritie for ever, whether Councels or Churches, particu∣lar or generall, to take speciall heed, that they never presume to bring any strange fire, strange gestures, strange callings, or strange ceremonies into the publick wor∣ship and divine service of our most holy and iealous God, especially in the cleare sun-shine of the Gospell.

But was this fire made by Philosophy,* 1.70 Alchimy, or Necromancy? For then it must needs be confessed that this were a very foule fault in any, and most worthy of deprivation ipso facto? No such matter; how shall we then know which fire or callings, which ceremonies or gestures are strange, that we may take heed (what∣soever come of it) wee never conforme unto them▪ seeing Nadab and Abihu, and men of eminent place and excellent parts, doe stand very confidently for the abso∣lute lawfulnesse, yea and direct fitnesse of these things of this nature questioned a∣mongst us?* 1.71 (Lord open thou our eyes, that we may see these wonderfull things in thy Law.

To help us in this case against all cūning questionists & subtill disputers,* 1.72 which the Lord foresaw would even pester this last age of the world, he is pleased to speake in words and sillables, that the simplest

may understand if they will not stop their eares, and most easily discerne if they will n••t winke with their eyes, and saith in the first verse which he had not commanded them, what could it advantage them to plead (as these men do) the Lord hath not forbiddē it, therefore we may conform un∣to it, & seeing there is no ill meaning nor any the least purpose to bring in Idolatrie, or to confirme any therein, but the cleane contrary, as it is well enough known, why should any bee so precise to abridge us of our libertie? But the Lord foreseeing that all the other eight commandements would not haue halfe so much oppsition as this of his outward worship, yea knowing that all the witty obiections, and the very quintescence of all the sub∣till distinctions that the bottomlesse pit could possibly affoord, would bee set a∣broach in these last times under colour of unity and decency for the more easie making way to the breach thereof, this being the very key to all the other follo∣wing: for keepe this sincerely, and faith∣fulnesse and truth will flourish in all the rest; but suffer wicked men by carnal de∣vices to make a breach in this, and to iu∣stifie the same, and there will bee nothing but carnall policie and dissimulation in all the rest. Now to prevent this misery which all callings and conditions else wil feele the smart of, he teaches Magistrates

by his owne practise how to deale with their Nadabs & Abihues (for every age wil haue some such) and by this his argu∣ment, o•• maner of reasoning, teaches al pri∣vate Christians how to behaue themselues in these occasions, as if he had said, That fire which the Lord hath not cōmanded, is strange, or a novelty; that gesture in Gods worship, that ceremony or calling in the Church which the Lord hath not ordai∣ned, is strange, and a meere Innovation. Is it a matter of religious use? yes. And hath not the Lord in the word commanded it? no. Then it is strange, and thou mayst not in any case subscribe or conforme unto it.

And lest the impudent importunity of these indiffrent ones should prevaile in his Churches, the Lord is pleased for our bet∣ter confirmatiō, to afford us this invincible reason,* 1.73 Those that teach words in my name (he doth not say which I haue forbidden; but) which I haue not commanded, teacbly∣ing words; so that whatsoever is ministeri∣ally taught and expressed in the Churches of Christ which God hath not comman∣ded, is of a lying disposition, even of no other vse but to oppose the truth, and to iustifie errour. Those callings then which the Lord hath not commanded, are lying callings. Those ceremonies and gestures which the Lord hath not commanded, are lying ceremonies & gestures, & ferue for no other end, but under colour to thrust

out Gods holy ordinances and to bring in by degrees even any of mens Inventions.

But here me thinks I heare one crying out,* 1.74 this is not to the point though they graunt all that I haue said, for Nadab and Abihu were violent and vnstaied yong men and that which they did was the friute of rash and greene heads and they were neuer Inioyned by Moyses to take any other fire then that which was of Divine institution, and came downe from heaven but voluntarily & presump∣tuously without any dāger of losing their liuings, or having any Ecclesiasticall or∣dinance or allowance for the same, they very vnadvisedly, yea desperatly ventred on it: whereas otherwise if they had been graue and discreete persons, the action not being forbidden by God, & the ma∣gistrate commaunding it, and that other∣wise they might not haue ministred at the Altar, but should haue beene deprived both of their places and maintenance? In such a case rather then the daily sacrifice should cease and the people be untaught, it were better a thousand times to take any fire, yea and to weare a fooles or a red pyde Coate in steed of the Priests garments and to conforme or subscribe to any thing whatsoever in ca∣ses of such desperate extremitie; and so there appeares an exceeding great diffe∣rence betwixt ther case and ours.

I must needs confesse this to be true,* 1.75 and hee were worthy of a fooles Coate and cox-combe too, that will not acknow∣ledge this so great a difference in many of you. But is it any other then that, which was betwixt Ioabs killing of Abner in his owne private quarrell,* 1.76 voluntarily,* 1.77 pre∣sumptuously, and of malice forethought. And of Doeg, that Edomite, his running upon and slaying fourescore and fiue per∣sons that did weare a linnen Ephod, by the direct, but most uniust commandement of Saul the annointed of the Lord? Hee that voluntarily makes himselfe a Foole and a Knaue, is worthy of reprose: but he that is commanded to doe wickedly, and damnably, as to take away a mans living, good name, or life, by some Canon-shot, poyson, or other damnable practise, is not to be held any strange man, but by this strange inference of these strange dispu∣ters, to bee iustified, because though to breake any of Gods least commandements,* 1.78 even the least branch of anie of them wil∣fullie against knowledge, and to teach o∣thers so to do, or to perswade them to con∣forme thereto, in cases of extremitie, will certainlie keepe out of the kingdom of God, in the iudgement or opinion of Christ; yet if the magistrate will haue it so (saith our learned masters sweet inference) then a∣ny, even the greatest commandements of Gods Law in anie branch thereof, may

very safely be broken, & without all dan∣ger conformed unto. Is not this most horribly though most closely to vilify su∣preame authority? let no sonne of Esau or cursed Amalekite gather that from hence, which was never so much as Intended, as if I inferred that either such an unlawfull decree may in any fashion be resisted, seing, all the servants of Christ though in in such cases they cannot be obedient be∣cause it is not in the Lord, yet of absolute necessity they must bee subiect; for the Lords sake, or because David a man after Gods own heart, gave forth a comman∣dement (occasionally wicked) which yet being meerly civill,* 1.79 Ioab (unwillingly) o∣beyed, that therefore David is to be estee∣med a Saul, a persecutor, an hypocrit & a reprobate? God forbid, if it be a sin of the second table (though great and filthy) yet with Shem and Iaphet couer it,* 1.80 but if directly against God, confesse it if ever we looke for mercy. Not, but that God him∣selfe may dispence with any of his Com∣mandements, but for us to give this his glory or a speciall prerogative to any o∣ther is to blaspheme him that made us. Moyses therefore knowing the absolute necessity (in the ordinarie way to salva∣tion) of the knowledge in this princi∣pall and fundamentall poynt of faith and Religion, viz. that the Lord will be sancti∣fied (both by using his own ordinances reverently and holily, and especially or

principally in having nothing in his pub∣licke worship of religious use but what hee hath Commaunded) in them that come neere him (and can we possibly come nee∣rer him, then when we are with him and he by his speciall presence with us at his own table) and before all the people will bee glorified, by an open and manifest decla∣ration of our conformitie to him and not to mens devices. Doth it not most plainly declare to all generations for ever, that to do or conforme to any thing of Reli∣gious use in Gods publick worship, which he hath not commanded is a most feareful sin which he will greevously punish, yea cleane contrary even to profane the Lord: for when we do not herein tie our selves precisely to keepe and do all the word of the Law (and those onely) which are written (not in mens cannons and constitutions but) in this booke (even the sacred and in∣spired scriptures) we doe most plainely manifest,* 1.81 that whatsoever outwardly wee professe, yet in our hearts, wee doe not stand in awe of, or feare that glorious and fearefull name▪ The Lord thy God, yea and notwithstanding our saying (or often re∣peating) Lord Lord,* 1.82 and making a most open profession of all fundamental poynts concerning the act of Iustification, nay, though it be graunted that those excellent devices of pompe and state and all variety of delicacies & most pleasing Inventions

ordeyned to haue state in Gods publick worship, doe exceedingly worke upon the affections of carnall men, and draw them by these means to come neere unto God (in the place of his publik wor∣ship) with their lips (making outward sem∣blance of great devotion and reverence of his majesty which before they never re∣garded;* 1.83 yet seeing this feare of God (or re∣ligion) is begotten in them, not by Gods own ordinances but by conforming to the precepts and cannons of wise and learned men, it is onely carnal and worldly (what holy devout and charitable shewes soever it makes) and is so far off from knitting or ioyning our soul to God which is our greatest happinesse, as it Removes ou•• heart (more and more) from him which is our greatest misery. So that this Christian li∣berty which these men do so boast of that if God have not forbidden it, then we may safely conforme unto it and so not tying our selves strictly to that onely which is commanded or written in the word, is a meere slavery and bondage, and the very next, yea most direct way to bring us back again in these ships of humane Inventions into spiritual Egypt,* 1.84 where un∣der colour of most learned prophecying, Iezabel playes false even closely professeth spirituall bawdry the most abominable mother of that damnable Idolatry.

All will worship then, euen whatsoeuer

God hath not commanded, though it be ordeined by men of neuer so great wisdom, vnderstanding and discretion, and all other most excellent parts, and vpon most wise considerations, good purposes and holy Intentions, is notwithstanding nothing in all the world but meere alluring entice∣mentes to make the way plain for spirit∣tuall filthines, and therefore by no means upon any terms to be cōformed vnto, but to be held and adiudged most vnlawfull yea execrable and therefore to submit our selues thereunto especially in these daies of knowldge, must nedes at the verie best (though not in euerie one in the same degree) be but Nadabs and Abihues case. For if will worship or mens Inventions bee tollerable in these, why not vpon like consideration in any other? if in new Ceremonies, why not in new sacraments? for if wee acknowledge man to haue pri∣viledge or prerogatiue diuino Iure, in devising some Religious actions or gesture in Gods publicke worship, do what they can, out of this seed by degrees, of ab∣solute necessitie will the popes supremacie arise, seing all the other Eight Comman∣ments haue a kind of dependancie (for so much as concerns the outward man) upon the second, as all the duties of the inward man haue of the first, and therefore the conforming to, and so Iustifying the law∣fulnes of the seed, must needs give strong

approbation to the goodnes of the fruit. Seing then the warrantie, vertue or power of everie Religious calling, action, ceremonie or gesture, comes not from the doer but from the ordainer, and that all the good Intentions or learned Imagi∣nations in the whole world can neither devise them nor make them lawfull or profitable; let us acknowledge that God onely can take a Ribbe out of Adam and make it a fit helpe for man, and that hee onely can ordeine callings Ceremonies & gestures for his Church & worship, yea & make them profitable helps for his servāts therein, though he take them any where, and from whence soever he pleaseth, yea though they had formerly been Idolized or made blind, & lame, or leaprous, yet he (yea he onely) can cleanse them and make them holy,* 1.85 for is it possible that an evil tree (humane wisdom) should bring forth good fruit (any acceptable service?)* 1.86 or is there any primarily good but God,* 1.87 from whom Every good gift doth come; Either the Lord is the author of the calling, gesture and Ceremony or else of absolute necessity it follows, there cannot possibly in any re∣respect or to any intent & purpose be any goodnes therein at all. And therefore the Churches of Christ have no promise of a blessing but absolutely of a Curse by con∣forming thereunto, especially seing all humane Inventions or traditions (of this

nature,) assume by little and little yea at length without blushing chalendge to themselves euen by divine right, that holy respect & religious reverence w^ch is only due to Gods ordinances, which sin al they doe commit who teach for doctrines (con∣cerning the governmēt of the Church,* 1.88 or the ceremonies and gestures in publick worship of God) mens precepts (even the meere opinions or authorities of fathers, the grave Counsels or cannons of learned men,) and not one divine drame of the holy and inspired scripture, and thus by the alluring contentments which alwayes accompany these humane devices, they steale away the heart, and make it goe a-whoring after them, with a most violent delight in, and approbation of thē far be∣yond Gods owne ordinances, even as the filthy (though snout faire or painted) harlot, steales away the affection of the husband from his wife to her selfe, and therefore conformity must needs bee at least accessarie unto this sacriledge; are you not much bound to your learned pa∣stors, who take such paines to perswade you to it?

Now in the act of receiving the Lords supper at the Lords owne table, some ge∣sture is absolutely and (for the former as I may say essentially) necessarie, but a wrong and a false gesture is utterly un∣lawfull (will any in his right minde deny

either of these?) Therefore in the act of receiving we may onely conforme to the true gesture, and not indifferently to a∣nie, unlesse they can prooue by Gods word, that every gesture warranted one∣lie by the precepts of men, is the true and lawfull gesture, the want of which war∣rant, and yet pressing conformitie to them, is absolutely to make the commande∣ments of God (concerning these things in question) of none authoritie) and to set up and exalt in their steads mens meere traditions and devices.* 1.89

The maine question then is, which is the true gesture; for on all sides it will be granted, that that onely is to be confor∣med unto? Shall we take the Reede of reason, or the Rule of mans wise∣dome and learning to measure this with∣all?* 1.90 verily no, for these savour not the things of the spirit, neither are they, nei∣ther can they be subiect to the Law of God. Let us looke therefore what was in the beginning, Our Lord and Saviour used (without all question) in the first institu∣tion of the Supper, whatsoever was essen∣tially necessarie either for substance or decēcie, but a gesture, yea & a tru gesture in the institution was essentially necessa∣rie (for a false gesture had been sinne, and without a gesture it could neither be de∣livered nor receiued) therefore that which hee used, was and is without all

contradiction the true gesture; and there∣fore also that which was and is onely and for the action essentiallie necessarie. See∣ing then he used a table gesture, and all they that did represent the whole, uni∣versall, and particular succeeding Chur∣ches to the end of the world, did re∣ceiue the blessed Sacrament of the most pretious body and bloud of our Lord, with a table gesture, unlesse like Divine authoritie for another gesture (as well as for altering the time, place, and number of communicants) can bee produced; Gods holy word, and my blessed Saviours and his Apostles example, are sufficient and sound warrant for my faith to be∣leeue, that a Table gesture is the onely true and lawfull gesture, and that no o∣ther in any respect ought to be conformed unto.

But here starts out a gallant company of most braue fellowes, that haue laine close in ambush till fit opportunitie ser∣ved, and they set verie hotlie upon the hinder parts of the truth, with a terrible noise crying out,* 1.91 That this is utterly against the current of the Scripture, yea directly against that libertie wherewith Christ hath made us free.* 1.92 For howsoever to conforme to the Iewish ceremonies, is not onely to be intangled againe with the yoake of bondage (for looke whose cere∣monies we use or conforme to, we make

our selues thereby his bondmen) but to loose the whole profit and benefite of all Christ his merits,* 1.93 yea even to be utterly a∣bolished from Christ,* 1.94 and to fall from grace; (how fearfull a thing therefore is con∣formity to unwarranted ceremonies) yet notwithstanding in cases of convenien∣cie (though nothing of the like extre∣mitie as ours) and for the preservation of the Churches peace (as verie now it fares with us) the same Apostle was con∣tent for a time to conforme himselfe to divers of those verie ceremonies, and therefore where the like causes doe concurre,* 1.95 we may yeeld to the like effects.

Here of necessity wee must make a stand, they come on so hotly, as if they meant to share the spoyle forthwith, and making strong head against them, as with a valiant crue of Targetteers of good proofe. VVee referre therefore to their learned consideration, first, that the Iewish ceremonies here spoken of, were in their first original good and holy, being ordained by God himselfe, so was never any of these things in controversie, but at the very first unwarrantable, and therfore wicked and sinfull; and secondly we giue them to understand out of the English long bow, that though these ceremonies were indeed to be abolished, yet the time of their enduring was not fully expired

till that the Gospell was planted: and last∣ly, by the report of a Canon, their securi∣ty is to be admonished, and themselues informed, that the ceremonies of the Law were to be buried with honour, and entombed in princely sepulchres; but these of mens de∣vising with all possible reproch, contempt, and disgrace, so that here is no proporti∣on betwixt the liberty of Paul, and that which they pretend and brag of: unlesse therefore they can shew that in some place where the Gospel was planted, Paul did conforme to some of the said cere∣monies, as of religious use in Gods pub∣licke worship, they may verie well lay down their weapons; and betake them to their heeles. VVhat needs that (quoth a bold Corporall) when a better man then ever Paul was, did absolutely conforme in the first famous Church that was cal∣led Christian, even Peter the Prince of all the Apostles:* 1.96 but good sir, the Holie Ghost his directly reproving him by PAVL for the same, doth fully an∣swer all obiections of that kinde.

But here fearing a foil,* 1.97 they wynd about and make two half circles, and with one wherin the principal of their force cōsists, they make quick reply and say,* 1.98 that God commaunded that in all matters too hard for vs to iudge,* 1.99 we must repaire to the magi∣strate & preist & cōform according to that which they shall inform & not decline to the

right hand nor to the left, now both these they say in this controuersie about the gesture and the other ceremonies do di∣rectly determine, that kneeling euen as it is urged, is absolutely the true and best gesture, and all the other things in que∣stion both lawfull and most convenient and therefore all that will do presumptuous∣ly and not conforme to these things ex a∣nimo ought not to be fined in thousands and committed to perpetuall imprison∣ment,* 1.100 but even to loose their liues, for that is to take away Evill from Israell.

Hereunto keeping our first ground without any alteration or disorder in our Ranks,* 1.101 we do say, that the Priesthood is quite remooved out of the Church, and ought not so much as once to be mentio∣ned in these dayes of the cleere light of the Gospell, as a title in any respect un∣befitting the ministers of the word, yea seing that goverment is absolutely taken away, this law, being meerely politicall is utterly repealed.

The other 2 quarters or half circles having by this time well refreshed themselves, thinking they had us now at a great ad∣vantage and in a strait, ioyn with the for∣mer, & so make one full & compleat body and making great shew of a Resolution even to set their rest upon it,* 1.102 they come forward with great courage and in very good order, and reply that the Equitie

of that law is morall and binds perpetual∣ly and therefore by direct consequent ob∣ligeth us to conformity: Here the Corporal cries yeeld, yeeld.

But to this,* 1.103 knowing that there is not one iot of manhood or true valour in them, and that when it comes to the push indeed, they dare not for their liues abide the triall by dint of the sword of the spirit,* 1.104 wee ioyne with them and receive their shock most ioyfullie, and tell them that this is very true, and we do most rea∣dily subscribe thereunto; seeing then, these and all other types were removed to Christ,* 1.105 this Equitie being morall doth perpetually bind all Christian Churches in matters too hard,* 1.106 and difficult, to heare him,* 1.107 yea in all things, seeing hee is that beloved Sonne in whom God is well (even fully and perfectly and onely) pleased; look what he determines that is good and plea∣seth God: but look what he doth not ap∣prove (though he doe not forbid it) God will never accept it, so that now by their own Doome we must go to Christ in this so hard a controversie, to know which callings and ceremonies are lawfull in the administration of the Church, and which gesture in the act of receiving the Lords supper is unlawfull or wicked, and every soul that will not harken and be obedient unto him in these and all other things,* 1.108 wee confes ought to be cut off & destroyed out

of the people, as well as he that speakes in the name of other Gods,* 1.109 or (which is all one) presumeth to speake a word in the name of the Lord which hee never commanded him to speake, that is which teacheth the lawfulnesse of Conformity to some things of divine or religious use in the publicke worship of God, which the Lord never commanded. Doth not this full charged Canon most evidently threaten utter and unavoydable destruction to him that des∣perately or presumptuously without war∣rant from Gods word, will come in the very mouth of it, to assault the Cittie or sanctuarie of our God, by pressing confor∣mity to ceremonies and actions, callings & gestures of religious use in the worship of God, which the Lord never commanded.

Here they are pleased to come to parlee, & would fain perswade vs that there shall be a final peace cōcluded, and to that end a truce is taken and afterwards yea diuers times renewed, till spying some speciall advantage (which they wil neuer ouerslip they presently pyke quarrells at some thing publickly taught or privatly pra∣ctised, pretending forsooth that it is a vi∣olent and most dangerous breach of the peace of holy Church, and then by some stratageme (wherein they are admirable) by one devise or other, they put out by prefermēt the eyes of some (most iudici∣ous) cut out the learned tongues of other

by suspension and the rest that will not winke and be as mute as fishes, shall be certainly cast into darke and noysome dungeons, or into the deepe and dange∣rous seas, or exposed to a thowsand other miseries, as wofull and verie late ex∣perience doth manifestly testifie, therfore what hope is there of all their faire offers yet that the world may take notice that wee desire peace vpon any outward terms whatsoeuer though neuer so vne∣quall or preiudiciall, so that wee may hold our inward peace with God we do most reuerently & respectiuely yeeld them audience. Now they being well acquain∣ted (through their continuall experience) with our resolution, and being privie to their owne consciences that they are not able to stand before us, if the cause come once to be tried by the Scriptures, yet beeing very unwilling that the world should take notice hereof, they make so∣lemne protestation, that they are most ready to referre the censure of this cause in question unto Christ himselfe. And therefore having submitted themselues unto him according to the Fathers ap∣pointment, they doe most diligently at∣tend unto every word hee hath spoken, and search everie sillable, examine euerie letter, yea and try everie root by the very originall: and yet cannot finde (as they offer to sweare upon all the books in the

world that he hath forbidden kneeling (no not as it is urged) in the very act of re∣ceiving the Lords supper in any place of holy Scripture, nor any other of the things in controversie and therefore con∣clude that we may very lawfully, and be∣ing commanded ought most readily (or else we sinne greevoussy if wee refuse) to conforme thereunto.

This had been a verie prettie and wittie shift in a yong sophister,* 1.110 and in contro∣versies of their element tollerable, if not commendable; but beeing in the holy matters of the eternall God, shifts and trickes of wit, subtill evasions and nice distinctions, are in matters I say of religi∣ous use) but like the wittie excuses of the whoorish woman in the close carriage of her most filthie practises, and therefore I will even referre it to the Lords owne censure, and for answer do say, that it is most true, that all that do sincerely desire to take away evil from Israel (or the Church) must of necessitie take away all knowne presumptuous offenders,* 1.111 either in the ci∣vill or Ecclesiasticall estate, whether they be Hearers or Teachers:* 1.112 For if they teach & urge that which the Lord never cōman∣ded,* 1.113 or is not warranted by the Scriptures, and yet hold that for these and those po∣liticke considerations, it may upon such and such tearmes or limitations, be con∣formed unto, they speake in the name of

other Gods, even that golden God Pollicie, not that there is any intendment in pres∣sing conformitie to humane inventions in Gods worship, to draw any from beleeving in the true & everliving God, but that the Lord that made mans heart, and therefore knowes what means are best to reforme it hath ordeyned in the second comman∣dement and the branches thereof, the most absolute and effectuall means, which in his wisdom hee saw to bee best for the holy Ghost to work in, and by, and with, for the effecting of this new creation or regeneration of the heart unto which on∣ly (as I may say) he hath entailed by his faithfull covenant the effectuall working of his spirit, for that very end & purpose. As therefore those that maintaine and teach these things purely and unmixed doe set up the Lord to be their God,* 1.114 and by their holy partaking of them they may be assured of his love and favour even to be sealed up against the day of redemptiō: so they that do not tye themselues precisely hereunto, do verily serve other Gods, and have no pro∣mise of any grace but what the Devill (whose power onely doth work where the Lords is wanting) can bestow upon them, because they do not serve the true God described in the first commandement for either he is God in every commande∣ment or in no commandement, therefore to teach the doctrine of the first com∣mandement

never so soundly and purely, and to corrupt the doctrine of the second cōmandement which concernes all things in the publick worship of God needfull in any respect for being or well being of the Churches of God, (by enioyning any Novelty or Incerteinty meere Inventi∣ons and devises of men,) is directly to teach in the name of other Gods, and seeing the Lord never made promise to bee in such a worship no more then hee hath done to the devotions of the Turks and Indians I would faine see a sound reason. How any of good Indgement and sincere hearts knowing the unwarrantablenes of these things dare conforme in any respect unto them, but rather to subscribe that they that will take evill away from Israel must of absolute necessity take order, that all such proud Prophets or ambitious preachers, and all such profane and pre∣sumptuous hearers as dare teach and will coform to mens inventions, be not fined in thousands or perpetually imprisoned, but utterly deprived not only of their livings and liberty but even of their lives also. And till this & the other lawes of Christ (ordeined in the second commandement) bee in force; all the good that the most wholesome lawes of most godly princes and Religious states can effect; is onely to make Ambition a little more wary and subtill, more Cawtelous and dissembling,

or else more arrogant, even to devise new and more secret practises to hinder all means or purposes of reforming any thing in the worship or Church of God, yea by proposing one thing or other by one or other to have still in store such variety of fresh and most urgent occasions, as there shall not bee the least breathing time so much as to think of Reformation. Much crying out there is (and that iustly) of fear∣ful depopulations, & how can it be other∣wise, seeing the howse of God lieth waste and is troden vnder foot, his faithfull mi∣nisters suspended, his faithfull seruants traduced and censured, Gods ordinances neglected, and mens Inventions erected? Clients do greivously complain of delaies, altring of orders, reuersing of Iudgments and the like, so that poore souls, they can∣not tel whē they are sure of any thing they haue, or that their suits wil receiue an end. VVoe is me for them, but how can this be amēded seing the publick worship of God is so ••ul of direct Incerteinties and absolute Nouelties. One sayes they are indifferent and may be tollerated, another comes and proues them necessary because they are commanded by humane authority, but at last starts one up and with his divino Iure, makes all club sure that there is not a a word now to bee uttered against con∣formity to them, thus look what is sowen in the first table will bring forth fruit in

the branches of the second. VVhoredom and drunkenes do euery where abound, yea are grown to be but civill recreations, and doth not superstitious Atheisme adulte∣rate the holy things of God? yea is it pos∣sible but that base and beastly gestures and and Carnall ceremonies in Gods publick worship, will fill the civill estate full of all uncleanesse and bastardies? is it not be∣come the glory of many to sporte with Religion, even to scoffe at sinceritie and to ierke and gybe at the upright in heart, haue not the bastard poets and players and like profane humours a great pride to be singuler in this pastine? Theft and deceite, oppression and cousenage, are growen to be great trades and professed occupations, and can all the world tell how to mend it, till the spirituall theeves who have securely made their dens in the very house of God bee driven from their unlawfull Callings and courses? great lamentation is made as for a most evill presage, that offices of Iustice are bought and sould (must not such of necessity pro∣ceed accordingly even for hyre or re∣ward?) but doth not the buying of all spirituall promotions Iustifie and cleare all such Courses?

But to come to you that have so pain∣fully searched all the words and sillables of Christ, not to find out that which hee hath commanded (which is the study and

meditation of all that are sincere in hart,* 1.115 and therefore the whole word of God is often called the cōmandements of God,* 1.116 inferring directly that there ought to be no cōfor∣mity to any thing but to that which is commanded) but to see what he hath not forbidden for therein lies all the perill, are not these thinke you worthy subjects that never care for not so much what their soveraine Lord would haue done, as very curiously inquire & most painfully search out, what he hath forbidden that so being out of his reach and danger, they may follow their own devices. If any man will not conforme to their precepts, how is he reproched and Reviled; but to speak against the lawfulnesse of them is pettie treason. I hartely pray them therefore to consider from the Lords own mouth whether it bee not high presumption to speake a word (ministerially) which he hath not commanded suppose hee hath not for∣bidden it in particular or expresse terms yet doth hee not directly in the former vers requi••e absolute obedience to what∣soever that great Prophet and sheepheard of our soules shall teach us?* 1.117 and doth hee not most plainly forbid upon paine of death in this verse, to teach any thing which in the word hee hath not comman∣ded?

How dare you then oh you men of learning, how dare you (I say) ha∣zard

your pretious souls in conforming to such things? doe not object that you haue good warrant from the word so to do, because you are commanded to ac∣knowledge them that are over you and labour among you,* 1.118 for I confesse, wee must have them in singular loue for their works sake, so it bee in the Lord, yea if they teach no thing but what hee hath commanded them,* 1.119 we will obey, submit, and conforme unto them, but if they will preach and presse things which Christ never comman∣ded though they cover them in sheeps cloa∣thing,* 1.120 even with words full of all excellent wisdome, and admirable learning, able to ravish the hearers and to entise any man,* 1.121 that hath reason and understanding and is able to Iudge wisely and dis∣creetly of matters, to conforme unto them, yet not being in plain evidence of the spirit and of power, wee must esteeme of them as wolues and false prophets rather watching all opportunity to maintaine their pompe, state and glory, and to feed their own bellies by this conformitie, then to feed the flocks or churches of Christ over which he hath made them overseers. If they say they are greatlie wronged by such imputations and no man whosoever, dare iustifie this to their faces; for my part, I confesse it will bee much against my will if ever I come before them, but yet as good a man, as great a scoller,

as wise, & as worthy, as holy and as godly (though perhaps not so great and Lord∣ly) as any of them be, hath so taught and preached, and I will beleeve him before all of them, yea I will set down his own words whatsoever come of it, and will not alter one sillable, beware of fals prophets (alas how can wee tell which are they you shall know them by their fruits,* 1.122 or doc∣trine which they teach, which not being the commandements of God are absolutelie evill, even of a woolvish and devouring disposition in all the Churches of Christ;* 1.123 for the word or comandements of God or writings of the holy Ghost were sufficient to teach Timothy (a man not much infe∣riour to the most of them for the inward glory of the soule) how to behaue himself in the house of God which is the Church of the living God,* 1.124 even what doctrins to teach & what callings, ceremonies, and gestures to presse conformitie unto, if then in their cannons or constitutions they will be∣haue themselves otherwise then the word doth require, can there possiblie bee any safetie in conformitie to them? And as this concerns all our teachers, so our blessed Lord and Saviour lessons all hea∣rers that as hee hath manifested his love unto them in inviting them to his ho∣lie supper at his own table, to partake of such heavenly comforts as the eye of

man never saw; so if they will prove them selves to bee his Friends indeed and not onely in shew,* 1.125 their carriage and behavi∣our must in all things, but especially in the actions and gestures of this sacrament (being at the very time of this intimation instituted) be onely as hee hath comman∣ded and that must bee donne whatsoever it be,* 1.126 so that not to doe all that which hee commands, or to conforme to any thing which he hath not commanded, is to make our selves his enemies,* 1.127 whereof a strange carriage or gesture is more then a most strong presumption.

But hereto they say that not onely men whose fruits and doctrins may yeeld some preiudice or give cause of suspitiō,* 1.128 but evē holy and godly men such as have appro∣ved thēselues in Gods house to be faith∣full, yet for the peace sake of the Church wherein they liue, and because they would not offend others though they wish with all this hearts that all these things were quite taken away and do pub∣licky teach that they sin in it, they are content notwithstanding (under going it as a heavy burdē) to conform to the cere∣monies of Rome when they are there, and else where as they find them established; and therefore much more we ought to do the same rather then to disturbe the quiet estate of the peers of the Church, who haue long lived at ease and rest.

As though the practise of Gods owne servāts or true constituted Churches,* 1.129 were a sufficient warrant to my conscience to conforme to ceremonies and gestures of Religous vse in the publick worship of God? no, if Peter himselfe that so loving & so much regarded an Apostle, will con∣forme to gestures, actions or ceremonies not warrantable (though a thousand times more as wee heard might haue beene said for him then for our ministers) yet must he be withstood openly,* 1.130 euen to his face, yea in his so doing to be cōdemned be∣cause howsoeuer flesh and bloud can pro∣duce many strong reasons of indifferencie, liberty, and (as matters stand) conuenien∣cie, especially in respect of peace and vnity: yet the holy Ghost saith plainly, that whatsoeuer men pretend by preaching and manintaining many excellent truths and sincerely confuting many grosse er∣rors, yet this conformitie to ceremonies of Religious vse, (though it were not in the face and presence of God at his own ta∣ble) is not the right way to the truth (or power) of the Gospell:* 1.131 vnlesse therefore wee haue warrant from the word of God for our so doing, Conformitie to the things in question is without all con∣tradiction the wrong way to the truth of the gospell▪ thou go the readiest way in the world to any spirituall promotion) and 〈…〉〈…〉 hinder the efficacy and effectual

working of the holy Ghost in the mini∣steriall functions of the Gospell, yea in the Godly and best quallified servants of God (it is not my collection but the plaine evidence of the spirit of truth) this kind of conformity (let the motiues bee what they possibly can) savour most strongly of dangerous Hypocrisie;* 1.132 because nothing can by any means be warrantable in Reli∣gion,* 1.133 but that which is commanded by God.

And therfore the crowne of all mi∣nisters, yea the honour of all Chrsti∣ans consists not in studying how to giue content to the world,* 1.134 but in sear∣ching the Scriptures (not once or twice ouer, but) daily, whether the things bee so or no, for that may be discerned at the seventh consideration or perusing, which was thought before to be impos∣sible (to bridle that vnruly conceite which naturally, excellencie of gifts doth alwaies beget.) Neither haue any pa∣stors (if they be sent of Christ) warrant to teach to their charges or Churches,* 1.135 and to exhort them to conforme to, or obserue any thing of Religous vse but what Christ hath commanded, If they do, he tels them plainly he is not with them, and therefore will not blesse the ministery of such in their teaching (teaching and commanding being indifferently taken in the Scrip∣tures:)* 1.136 for if Christ haue not commanded

it, that is, if it be not taught in the scrip∣tures,* 1.137 it is directly (whatsoever pretences are set upon it) in the nature of another Gospell, and the teachers, and iustifiers or excusers thereof doe no lesse in effect (take every one in his degree) then they that teach the Gospell of Saint Tho∣mas. And therefore as those that taught his Gospell, so certainely these that teach and maintaine the lawful∣nesse of these unwarranted ceremo∣nies and gestures) intend to pervert the Gospell of CHRIST IESVS,* 1.138 though not in doctrine of Iustificati∣on, yet in the doctrines of Church go∣vernment, and other matters of religious use in the worship of God, and these are they that trouble the Church, or breake the peace thereof, though they are most like unto him that is onely guiltie of the Fellonie, yet in the pursuit cries out as mainlie as ever hee can, Stoppe Thiefe, stoppe Thiefe, not caring who is apprehended or imprisoned, yea and condemned as troublers of the Churches peace, so they may goe away with it undiscerned.

Is not here sufficient warrant then, not onely to refuse conformitie to these things,* 1.139 but even to hold those prea∣chers accursed,* 1.140 or separated from Christ? who goe about to preswade us in the least measure to conforme thereunto, yea

though their gifts be most heavenly or Angelicall; but on the other side to think most reverently of our Religious pastors, who haue most sincerely, though to the losse of all that ever they haue, taught vs to the contrary? when therefore they say Christ never forbad it, if you haue no other or better place of Scripture, re∣member this, that it is written, that what∣soever is otherwise then that which the word preacheth or commands, is to bee held an accursed doctrine or opinion, concerne it faith or government, ceremo∣nies or gestures, or any thing of religious use whatsoeuer: yet doe I not say, that all preachers that perswade, rebus sic stan∣tibus, rather to conforme in some things, then to stand out, do this out of malice, or anie purpose to cause their hearers to decline, and so by degrees to fall from grace; but that whatsoever flesh and bloud, wisedom and learning can devise for their defence or excuse, yet the holy Ghost teacheth us plainly, that though it cannot be denyed, but that these most strong and vehement perswasions pro∣ceed from true and strong affections of carnall loue, and (as it is to bee hoped) that many of them are the deere servants of God; yet in this particular of perswa∣ding to conformitie, wee are to esteeme them as Adve••saries unto Christ,* 1.141 yea and all their wise and learned arguments▪ so

full of discretion, and all their conceited unanswerable satisfactions,* 1.142 to bee not∣withstanding of a verie Satanish discent, and meere divellish disposition, a most sensible savouring the things that are of men, as how we ought to pitty our selues, our wiues and children, and so prevent the unavoidable evils of non-conformi∣tie, but yet they understand not (in this poynt) the things that are of God, namelie, that rather then we should conforme to anie thing in his worship which he hath not in the word commanded, we must for∣sake, yea we must hate (or denie in this case all affection of dutie, reverence, loue, tender care, or whatsoever to) father and mother,* 1.143 and wife and children, and brethren and sisters, yea and our owne liues also, or else we cannot bee the disciples of Christ. Must not these graue and learned perswa∣ders then, of absolute necessitie bee an offence unto every faithfull and tender heart? Goe on therefore my brethren, and be of good courage, and assure your selues that in suffering for not conformi∣tie to kneeling, you suffer for the Lord Christ, and to yeeld against the light of your hearts,* 1.144 is to be ashamed of him, seeing these things doe directly follow from his own words, even whē for feare of men spi∣ritually adulterated, we will conforme to things of divine use in his worship which he never commanded, but are onely war∣ranted

to our consciences by the advise of the learned or the precepts of men, the traditions of the Elders and other like humane authorities. All which, without warrant from the word even euery one of them in particular,* 1.145 and generally alto∣gether, are Lyars: and therefore all the gestures or actions, ceremonies or or callings of religious use in the wor∣ship of God which they perswade unto without warrant from the word are lying gestures, lying actions, lying ceremonies, and lying callings, not but (like the Divel) they may speake, pro∣fesse, and acknowledge some excellent truths, but that the maine thing they aime at, is to maintaine some errour or o∣ther; and therefore all the volumes in the world, filled with all the Art, learning, wisedome, and discretion of the whole world, compared with, or set against one verse in the sacred Scriptures, are to bee esteemed most filthy and stinking dung.

But haue we but one sentence in the Bible for a table-gesture? which (yet were sufficient against all humane opini∣ons and authorities whatsoever) haue we the first institution onely or barely men∣tioned? do not everie one of the Evange∣lists make mention of a supper, or a table, of rising from supper, and sitting down, and of sitting even in the act of admini∣string and receiving the sacrament? yea

doe not diuers places in the Acts, and E∣pistles, plainly inferre the continuance of a table gesture, and therefore to bee the direct ordinance of Christ? But it seems an impudent generation is come up, who dare affirm that the Sunne of the Church must, (if they make such a charme or Ca∣non) stand still continually and not stir at all, as once it did for one whole day in Gibeon,* 1.146 but the Moone especially not to moue one inch, as for that time it did not, in the valley of Aielon, further then they in their discretion shall thinke to bee fit, and so by their wit and learning are bold to defend that the earth is in cir∣cular motion, all the world and the crea∣tures therein turning round continuallie, yea they are most confident, if they may haue audience, to make any indifferent hearer that comes without preiudice, to conforme and subscribe to ••his opini∣on. Doth not the spirit of giddinesse possesse the heads of these men; are not these the true successors of those learned Divines, graue Rabbies, & great Doctors that still cried out to Christ,* 1.147 Shew us a signe, make it appeare that there is a Sun in the firmament, proue unto us that there is a God, or (which was as evident) that thou art the Messias.

Seeing then all things whatsoeuer of religious use, which the father would haue the Church to know and conforme unto

are treasured up in the word though every one indeed can not come at them (deny this if they dare) it must needs fol∣low that either the gesture of kneeling as it is urged is a a humane Invention, or as you would say in playne termes, a very starke lie, though hansomlie lapped up: and therefore of the divell the father of lies, though artificially painted perhaps by some of his limmers with the very best Italian beauties;) or else if it bee a trueth and therefore to bee conformed unto, then there be some unwritten trueths or vereties which the Churches are bound of conscience to beleeve and conform unto, and yet not commanded in the word of truth, then it must needes follow, besides the scriptures, and either let our learned adversaries make this large breach for the Iesuites at pleasure to enter by, or else for starke shame discharge no more such furious Cannon shot against our bul∣let-beaten fortresse, The scriptures suffi∣ciency. Is it not high time to take away these presumptuous causes (which purpo∣sely teach and perswade Conformity to such blasphemous doctrins) out of Israel, being the best seeds of the verie worst evils thereof? I conclude therefore it is farre better to expose our estates and bo∣dies to the greatest malice of our gree∣vous adversaries by standing for a gesture without all exception then by conforming

to one which that Prophet never taught,* 1.148 no nor so much as once mentioned (in that manner and forme as it is urged and so to be by him Destroyed out of the peo∣ple. For must we have his warrant, and heare him onely in the doctrine of the sa∣crament, and shall wee not care for his warrant nor regard what his word saith for the gesture of the sacrament?

And for those who in these matters of God concerning his publick worship, insist so much and with such violence upon prohibitions (a service sometimes not very acceptable to them) crying out unto us, shew one place where the Lord forbids these things and wee will yeeld that it is a damnable sin to conforme un∣to them. I am bould (with their good leave) to Remember them of one other argument, of the Lords own making, con∣cerning this very subiect of the actions, ce∣remonies and gestures in this publick wor∣ship and service, which he purposely fra∣med and committed also to writing for the use of all posterity even to bee a lan∣thorne of our feet,* 1.149 and an unerring light to our paths in these very occasions, and in most plain evidence of the spirit it stands thus: By the light of nature all mankind knows that there is a God, & therfore e∣verie one wil worship him as wel as he cā, though it bee not according unto know∣ledge to glorifie him as God,* 1.150 for that is im∣possible

without direction from his spirit according to the scriptures) but though they have excellent wisdom and admira∣ble understanding, yet even the learnedest of them when they professe themselves greatest Clarkes, proue themselues the veriest fooles,* 1.151 because they become vain in their thoughts, & their foolish hearts are full of darknes; for they turn the glory of the in∣corruptible God (even the glory of his wise∣dom and loue, of his goodnes and power, of his mercy and truth, in devising & or∣daining the ceremonies callings and ge∣stures appropriated to his own outward worship, & making the same powerful & effectuall to draw mans heart unto him by working effectuall faith) into such Ima∣ges, similitudes, resemblances and like∣nesses as they in their discretion thought fittest to stir up devotion, to beget reve∣rence, or to shew humility & thankfulnes; by which in time by degrees will get a reverent estimation of Gods ordinances, euen his own attributes and titles, yea and will presume to professe that Iure di∣vino, these are thy Gods O Israel, that is, this is the true outward worship of the God of Israel, these be true callings, gestures and ceremonies which by divine institu∣tion are ordeined to helpe to draw men to God through faith and sanctification of the spirit and so to be esteemed.

Therefore the Lord makes it an ordi∣nance

for ever, that al his true Churches and true servants must onely conforme to such things in his worship and service as he hath in his word Required,* 1.152 but the Lord never required kneeling as it is ur∣ged, nor the other things in controversie, therfore Gods true Churches and faith∣full servants may not upon any neuer so reasonable termes conforme thereunto. And here is either by direct consequent a manifest prohibition, or else the Lord reasons most absurdlie, which is fearefull blasphemie to thinke or inferre, for else they might, (with the perswaders to conformitie of these dayes) haue replied, thou hast not forbidden it, therefore wee may doe it, and thou hast no reason to find fault with it, seeing wee doe it to good intents and holy purposes. But grant that the things which there are repro∣ved were forbidden, yet the manner of Gods reasoning remaines immutable. Is there no commandement in the word for it, or (which is all one) doth not the Lord require it? then doth hee absolutly forbid conformitie unto it, for the Lord hates whatsoever in the word is not required,* 1.153 as these words being spo∣ken with detestation do most manifestly declare. Seeing then there is not one word of God for kneeling in the very act of receiving the sacrament, nor any exam∣ple of any Apostolick or Primitive

Church for the practise thereof,* 1.154 but from the beginning it was not so, and seeing wee haue Christ his own example for a ta∣ble gesture, and the examples of all the blessed (and now glorious) Apostles who even after his ascention delivered that which they received of the Lord (which must needs be granted was a table gesture) and seing wee haue a direct commandement from the holy Ghost to follow them as they fol∣low Christ,* 1.155 it being their speciall care so to carrie thēselves in all actions (of religious use especiallie) as they might bee Examples for all Churches and Christians to follow (for so I take this place to be understood and not to bee restrayned to that Church onely,* 1.156 or to any particular occasion there∣in.)* 1.157 Yea seing this gesture as it is urged, is not onely the Invention of man, but in the verie first originall establishment of it in the publicke worship of God, the direct commandement of that man of sin; I referre it to everie godlie heart to consider whether with safetie of conscience wee may leave a table ge∣sture, for the use whereof we haue Christ and his disciples in the Institution for a patterne, and the Apostles during their time, and all Apostolicke Churches after them for 220. years for example and con∣forme to the gesture of kneeling, never heard of in this kind, till the Reall pre∣sence was established. Is this to walke so

as having the Apostles of Christ for an en∣sample;* 1.158 or is there not Iust cause of la∣mentation and weeping to see so many wor∣thie men and of most excellent parts for some worldly respects to become hereby the enemies of the crosse of Christ confor∣ming now to that which formerlie they taught was to be abhorred?* 1.159

You do verie ill therfore most Reuerent and learned men, in offering to deale with vs poore and private Christians, after the scholerlike manner of reasoning both in your publicke teaching, pressing vs con∣tinually with arguments and that with such vehemencie as if nothing were want∣ing to our perfection but this conformitie to kneeling, and in your private speeches tendring disputation, when alas for pittie all our faithfull pastors hauing giuen vp their liues for the name of Christ, are taken from vs, and if any remaine, yet there is no safetie to speake or write of those things. If therefore you can∣not procure libertie for such a course, neuer yet obtained whatsoeuer you may pretend, wherein freely and fully these questions may be handled according to that modest offer of dispute long agoe tendred, then I humbly beseech you, bee pleased either to confute that (or the substance of it) which hath been written and published against this cere∣monie, or els to set downe with the like

conditions as the learned and godly men our late pastors haue offered, your own arguments and reasons for this confor∣mitie which you so eagerly presse and pursue; and (freeing the same from de∣ceiueable subtilties of that dissembling sophistrie and vaine philosophie, the spe∣ciall ornaments of that so affected kinde of teaching, that wee of the vulgar may see and conceiue the force of them, and whence it is drawen, from God or men, from the holy and inspired scriptures: or from the writings and Canons of Coun∣cels, or Testimonies of Fathers.)

VVee do solemnly pofesse (I dare speak in the name of all) that in whatsoeuer wee haue no more for our warrant: but the graue counsell, learned opinion and holie practise of our most reuerent pastors (which yet being sealed with their great and constant sufferings, ought highly to be regarded of us, for whatsoeuer they be to others or to your selues, they are to vs the most faithfull messengers, true and pow∣erfull ministers of Iesus Christ, since whose deprivations wee neuer heard men speake like them in that euidence of the Spirit, and mightie power of the Ho∣ly Ghost, to draw from sinne vnto holi∣nesse. O yee men of God, you are in our very hearts to liue and die with you, your memoriall is pretious, would God all that we haue might redeeme the libertie

of the Gospel in your ministerie, notwith∣standing (I say) we will freely for peace sake conforme unto you. But if we can evidently produce one word of God a∣gainst you, or that you doe not bring his sacred warrant with you, let it not seeme strange unto you, that we runne not for company into the broad and easie way with you (which none in this poynt Papist or Athiest will ever unfainedly oppose) but rather expose our selues by this our re∣fusall, to open contempt, grievous bands, and perpetuall imprisonment, professing publickly thereby our willingnesse, and most ready minde, yea heartie desire that that fire which our Lord and ma∣ster brought with him,* 1.160 and with his own hands, and mouth kindled, might never bee quenched, seeing the unerring and burning light thereof is our onely preservatiue through the effectuall wor∣king of the Holy Ghost, against that feare of our adversaries:* 1.161 this grace of God being given unto us not onely to beleeue in Christ, but to suffer also for his sake in bearing witnesse to this part of the truth, and not daring to conforme to any o∣ther though it cost us full deerely▪ For thus onely in such times of tri∣all are all (that bee called thereunto) preserued against all the powers and Principalities, Lordly Dominions, and other spirituall wickednesses in the

whole and most unholy (though most learned) kingdome of darknesse.

Thus am I bold to present my poore endevours and private labours concer∣ning these things unto publick view, pri∣vate I say, not in regard of the truth gene∣rally in all true Christian Churches recei∣ved & professed, but by reasō of the dan∣ger of the times, I durst not receiue di∣rection from any who otherwise might haue been a great helpe unto me. Onely to this end haue I done it (not to be fa∣mous in my person, for that were to bee infamous in their prison) but to giue some taste that the Lord hath many who haue not bowed the knee in this kinde as it is urged, as also to publish to all that feare the Lord, and yet do not see the sufficien∣cy of our warrant for so resolute a refusall to conformitie, that it is not faction or humour, nor the iudgement or practise of good men (no not of our so endeered Pastors) or of the most holy and best re∣formed Churches, nor of all these toge∣ther, which we wholy rest or depend upon, but that our consciences dare not conforme to any thing of religious use, especially in the publicke worship of God, but what is safely and soundly war∣ranted by the word of our God; and like∣wise to stirre up others who haue recei∣ceived more, and more worthy Ta∣lents, to put their helping hands to the

worke of the Lord.

But mee thinkes I heare some black mouth roaring out,* 1.162 That this is neither so, nor so, but onelie an old patcht Cloak to cover a peevish spirit withall, for (say such) you haue the substance, yet through frowardnesse because you may not have your wils you are not content, but insnare your mindes, and bring your consciences into a needlesse bondage about gestures and ceremonies or matters of Indifferen∣cie which Christ hath fried us from.

I most humblie pray and doe hartelie beseech even by the mercies of God in Iesus Christ,* 1.163 all such seriously to weigh & consider, whether any thing of divine use in the publick worship of God can be indifferēt; or if God haue left it indifferēt; whether any mortall power can possibly make it necessarie, was it not the practise of that man of sin, first under pretence of Indifferencie to make things common, to be of Religious use, then to bring them (in some civill respects) into Gods pub∣lick worship, and at length to haue a ne∣cessarie state therein, and so at last to bee of Apostolicall institution?* 1.164 yet euen this way seemeth right to our graue and learned adversaries, though the issues thereof bring forth most deadly (what if I said damna∣ble) effects,* 1.165 euen in all these Churches of Christ Iesus.

Breake not, oh suffer not (you Chri∣stian

princes) these men, thus scornfullie to breake the sacred bonds of the first ta∣ble, lest you take away al cōscience of the duties of the second, for Christ hath in them tyed you and all under you most strictlie to precise and sincere obedience in all things belonging to his publick worship yet hath he left full scope, even large enough (so farre as is fit for any mortall power) in the other six Comman∣dements for your Regall powers ad pl••ci∣tum to exercise, your high prerogatives most supreamelie in: Bee well content therewith, they that perswade you to in∣croach upon him, under colour of inlar∣ging your soveraintie, do giue that which you ought not take, being directly a∣gainst the crown and dignitie of the Lord Christ, & in liew thereof are bould to challenge that from you (even of di∣vine right) which by no means upon any terms you ought to parte to them, they being withall persons utterly uncapable thereof.

And as for our adversaries, I intreat all that are godlie minded advisedly to be∣think themselues, whether that substance which God be blest, we haue being holy (& for which I confesse wee are nor suffi∣cientlie thankfull) can make that same Ceremonie also holie, which in it first originall was impure and unwarran∣table, yea most vile therefore and

abominable; can any thing which is primarilie evill ever possiblie bee made good, but onelie by the primarie good∣nesse himselfe? To make then that ge∣sture, action, calling, or ceremonie, or the similitude and likenesse of them good, which had their beginning, from Antichrist and not bringing Gods word for it, and yet to hold it upon these terms necessarie in Gods publick worship, even conscience to be conformed unto, is directly to set up another God who must impart this good∣nes unto it. Doth it not plainlie appeare by this, that their Divino Iure did never discend from Divine Iehovah but from some black limping Vulcan or Olimpian Iupiter, the naturall patrō of all such durty Dianaes, yea I beseech them rather to ob∣serue, whether more probablie the ce∣remony being thus known to be of human invention, and therefore of absolute ne∣cessitie filthie and polluted (as everie thing of religious use is, which is not com∣manded by God, in the word) doe not make that holy substance which we haue unprofitable and so uncleane, also unprofi∣table (I say) though not for information of iudgement,* 1.166 yet for sanctification of life to the obedience of faith. For if holy flesh under the Law could non legallie sanctifie everie thing (no nor any thing which was ioyned unto it) by touching of it; no more

can the doctrines of faith and iustifica∣tion under the Gospell truely taught, and publikly professed in all the Chur∣ches of Christ amongst us, ever by any possible meanes make the callings, cere∣monies, or gestures in controversie, lawfull or indifferent, seeing these are not ordai∣ned by God, and therefore that ministery that spends it strength for the iustification of them, though it may perhaps conti∣nue some measure of knowledge in the hearers, yet is it greatly to be feared, that all those who freely conforme thereunto, and wholy depend thereon, shall rather scatter then gather any saving grace or sanctification thereby.

But to this it is said that these ceremo∣nies callings and gestures are not those of poperie* 1.167 (for nullum simile est Idem) but the graue and advised ordinances of the holy Catholicke Church that hath come from amongst them, and cleane separated from Antichrist, at least in all fundamentall points of doctrine concerning our Iustifi∣cation, and therefore without all question ought by everie obedient Childe to bee conformed unto.

Alas what means then the lowing of these Oxen and bleating of the sheepe?* 1.168 Yea I do friendly intreate these Merchants of experience in and with these true west Churches of Christ,* 1.169 advisedly to view and take particular notice of these pleasant* 1.170

wares so full of delicacy, which their souls by reason of their excellent fatnes, do so greedily yea most violently thirst or luste after, and sincerely to consider whether they be not so like to those of poperie as one naughtie egge can possibly be like an∣other, though perhaps one be but addle, and the rottennesse of the other most of∣fensiuely stinkes; the one most noysome, the better very unholesome.

But here our adversaries will confesse,* 1.171 that for the forme they are alike indeed, as one partridge is to another, but in their use and intention most opposite, even cleane contrary.

But is not this I pray you,* 1.172 some small parcell of the voyce of that beast, yea is it not an apparant branch of his great blasphemie, to assume authoritie, to or∣daine ceremonies and callings for the publicke worship of God, and to appropriate unto them holy or re∣ligious uses, and spirituall intentions, which power is onely proper and pecu∣liar unto God himselfe; and yet even this divine authoritie doe they dare to assume, as their divino iure hath publicklie proclaimed to all the Churches in the world. But to leaue this to their better consideration, and to assume that which which they must needes bee willing to grant, that the things in question are in their outward forme like unto those of

popery, but not in their use (at least as it is preached.) I humbly desire them to consider whether this bee not (without any turning or winding) a direct and manifest breach of the second comman∣dement, where the Lord forbids all Churches under what climate or govern∣ment soever, (not simply as I may say to haue, but) to make Images, or a∣ny visible representations of the eter∣nall loue of God the Father, and of the incomprehensible, and invisible grace of IESVS CHRIST shed a∣broad in our hearts by the Holy Ghost; but as if the Lord had said, I know it is absolutelie necessarie in my out∣ward and publicke worship, to haue certaine visible signes and formes (sub∣iect to common sence and reason) which must haue this heavenlie use, even to represent to the minde and under∣standing by the eye of faith, these spi∣rituall graces, for else the imaginati∣on beeing left at libertie, and not preciselie tied to these set formes, and divine ordinances, will bee so full of wandring fantasies, in hearing, see∣ing, tasting, handling, and meditating, as the soule can never possibly bee edi∣fied: But yet (saith the Lord.) Thou shalt not make or devise these: I doe re∣serue that glory to my selfe, and will not under Law or Gospell, giue it (no

not in the least circumstance of publicke and religious use in my worship and ser∣vice to any other.

But (say our adversaries) wee doe not take that glory to our selues,* 1.173 therefore wee haue not broken this commande∣ment.

I confesse between the theife and the re∣ceauer,* 1.174 the whore and the bawd there is indeed some manifest difference, and ther∣fore to auoide all manner of contention herein, it is as if the Lord had said in plai∣ner termes, Thou whoseuer thou art gene∣rall counsell, or nationall synode, ciuill magistrate, or ecclesiasticall Ruler, or both together shalt not make, or being made, shalt not command, or teach any to con∣forme vnto any thing of Religious vse, pertaining to my worship and service, which I may self haue not commanded, no nor the liknes of any such thing, either in forme or vse so that if these things in question be but like popish devices and be not cōmanded by God, we may not for any cause or consideration or in any respect whatsoeuer bowe downe vnto them, that is intertaine or shewe forth any reuerent estimation of them and so onely in a good meaning, for peace and quietnes sake coform vnto them in the worship of God. Vnlesse therfore the verie touching of holy things in or by the soundnes of some do∣ctrines in our Church and so as it were

carrying a part of holy flesh in the skirt of our garment or divine service be a suffi∣cient warrant to make any ceremonie lawful,* 1.175 yea though it be taken from the heathen poets, from the Turkish Alcaron, or the Popes massebook, yet vpon intenti∣onall altering of the vse, they may be, very safely cōformed vnto in the publick worship of God? their argument of haue∣ing the substance, hath no iot of substance in it at all. Therefore vnlesse their words, reasons, and arguments whereby they per∣swade to cōformitie,* 1.176 come from the mouth of God we haue sufficient forewarning, no not in any case to conform unto the, but to esteeme them as verie chaffe huft and puft up perhaps into a verie great bulke making a goodlie shew in outward appea∣rance,* 1.177 by excellencie of words and art, but being winnowed or tried by the fanne of the Lord no corne of grace or one grain of goodnesse can be found therein, and this is the verie cause why the Lord threatens to bee or to come against such sweet tongued preachers that labour chiefly for a sweet deliverie,* 1.178 and to that end steale the word,* 1.179 never applying it to the right end and use, but as it were by force and armes doe take and carrie away the true scence, intent and meaning of the scriptures ordeined onely to maintain the truth, & by tricks of wit, & tearms of art, they enforce thē (at least to seem) to main∣taine

errors even the meere Inventions of men, and this, in some false; in many flattering, and in most a dreaming kind of preaching, is the onely and main cause of error and schismes,* 1.180 diversitie of opinons & sects that are among the people, not brin∣ging any other profit in the world unto their hearers, but either to nuzle them still in ignorance, or to bee utterlie out of loue with the trueth, from hence then haue wee good warrrant to adjudge all their doctrins which are not according to the word of God to be verie lies, though they shew never so great art and learning and thereby giue all good content to their auditorie. For that high (or large) commission of all the true ministers of Christ extendes onelie to Teach the Churches to obserue and conforme unto all things (not which they in wisdom and discretion shall adjudge meet and fit,* 1.181 or think not to be forbiden but onely) what-whatsoever Christ in the word hath comman∣ded, (and we will abjure whatsoever we cannot prove to be his commandement) if then they presse any thing which is not the commandement of Christ they goe beyond the limits of their commission, yea doe more then ever our Lord him∣selfe would do, for though indeed his 〈…〉〈…〉∣ctrines seemed verie strange yea impossi••••e to some and others marveiled or were asto∣nied not at his allegation of fathers or pa∣triarkes,* 1.182

of Councels or Rabbies and other learned authors, nor at his excellencie of gifts: but at his knowledge in the Scriptures for he taught as one having authority & not as the learned Scribes, which he shewed in ope∣ning the sence and meaning of the holy Ghost deliuering fit doctrines and making profitable uses and applications from the word, so that he spake to the hearts and consciences of his hearers in the power of his ministerie which they doe not, who teach the precepts of men, but speak only to the ears of their hearers, yet alwayes the motives that he used to perswade thē to conformity was (not these things are not forbidden, or they are the traditiōs of our godlie Elders, or they are most fitting this state and present government, or it is the pleasure of the civill magistrate, or the Church Rulers hold it meet, though indeed divers learned men at that verie time used such kind of arguments in their ministerie and teaching for that subscrip∣tion which they required, but) his Doc∣trine which hee preached and the things he urged and pressed was not his own but his that sent him,* 1.183 it was not of his humane Invention (which yet was a great deall freer from errour then all the fathers and 〈…〉〈…〉cels in the world) but onelie such as 〈◊〉〈◊〉 (that sent him to preach and teach the glad tydings of salvation) was the au∣thour of.

As whereas some might object unto him, these are thine own speaches, and in the pulpit you haue libertie to say what you list, and to gird at whom you please, make it playn to our capacities, how we may know who is of God, and who is sent of the Devill, for thou and the Scri∣bes and Pharisees teach both of you verie learnedlie and zealously but in verie ma∣nie things, especially in the ceremonies and callings, actions, and gestures of Reli∣gious use in the publick worship of God directlie contrarie one against the other, and therefore most certaine, that both of you cannot possiblie be of God, he there∣fore giues them a playn and an unerring Rule, whereby the simplest in a congre∣gation may discerne which preacher teaches the doctrine that comes from God, and which speaks onely from men or the deuill,* 1.184 first do the will of God, get a good and an honest heart, free from preiudice and profanesse, readie to doe whatsoeuer the Lord requires of thee in generall as thou art a Christian, or in particular as thou art a magistrate or subiect, minister or hearer, husband or wife, parent or child, master or seruant, bond or free, old or young, rich or poore, maried or single, or of what condition soeuer, for els if thou haue neuer so much wit & learning, vnderstanding & discretion, & hast not re∣spect vnto all his cōmandemēts, though thou

feare and reuerence the faithfull ministers of God,* 1.185 yea heare them gladly, and reforme thy selfe in doing many things which they make plaine to thy conscience, is not the will of God, yet if thou wilt not captivare thy Iudgment, and subdue thy will and affections to be obe∣dient vnto all that God requires, it is im∣possible for thee to discerne the truth or to be preserued from error: but if thou wilt be sincere (which is Euangelicall perfection) & free thy heart from hypo∣crisie (and be that thou wouldest seeme to be) then if thou wouldest know in∣deed which preachers are worthy of dou∣ble honour, and which deserue shame & con∣tempt; looke not at their spruce neatnesse in their attire, or excellencie of gifs or de∣grees of learning, for herein perhaps there will appeare no great difference, both being graue, wise, and understanding men, but hee that is sent of God seeketh his glory that sent him.* 1.186 Yea, but which is that? the same is true, you shall never heare him presse or teach novelties or incerteinties, but onely such things as are plainlie grounded on the word of trueth, what∣soever they concern, faith or government, godlinesse or ceremonies, yea there is no unrighteousnesse in him nor any unrighte∣ous inference, in his ministerie, but Chri∣stians may most safelie commit their souls to such a one, even to depend upon his

ministerie as a most powerfull means or∣deined by God to bring them to salvation; the other seeks his own glory, that is a foule fault and he is a very prowd fellow I war∣rant him, what shew soever he make, but how may we take true notice of him? he speaketh of himselfe, and seeketh his own glory his manner of preaching is in one kind or other verie vaine glorious using all possible means (though in some verie covertly) to set forth himselfe and to make known his great reading or Iudg∣ment, his wit, art, and understanding in all manners or kinds of deepe learning and true schollership, and therefore he comes in Excellencie of words,* 1.187 and studies most painfullie and carefullie for such Intising speeches wittie and well ordred sayings,* 1.188 pleasing passages, pithy sentences, and ele∣gant phrases even whatsoeuer might ra∣vish the hearers, and by the admiration of the excellencie of his gifts and exqui∣sitnesse of his Art might so prevaile, that their faith might be in the wisedom of men,* 1.189 even to beleeve onely so much as flesh and blood can disclose, a man by nature may perceive, which kind of preaching with words and manner of handling, which mans wisdom teacheth,* 1.190 makes the crosse of Christ of none effect, and when excellencie or grace of words is more affected then the dignitie or worthinesse of the matter which is intreated, then are their ser∣mons

beautified with most glorions spee∣ches wherein the focre and power of elo∣quence doth shew it selfe, to allure and delight the hearers, but he that is sent of God, labours and striues to speake in such words and phrases) seeme they never so plaine, base or contemptible) wherein the power of God may bee made ma∣nifest to the consciences of their hea∣rers;* 1.191 honour and reverence such, but it is most dangerous to commit thy soul un∣to and to depend upon the ministerie of the other, though he be as great a schol∣ler and as wise a man as is in all the World.

These courses therefore all those that desire to use their talents profitablie in the ministerie of the Church must purpo∣sely avoid, even as they would the golden legend,* 1.192 or like Deceiveable fables, not but that those to whom God hath given a beautifull forme of speaking may use it, as well as they that have comely shape or fairefaces, but as they that bee black must not paint themselues, so preachers may not affect oratorie to the eare but to the heart, nor yet, that rude and grosse phrases are the onely powerfull manner of speaking, but that every one is to use that gift which God hath given him to the edification of his auditorie, which consists in delivering the sence plainly in the evidence of the spirit, and applying it

powerfully to the conscience, and this deuiding the word aright that euerie one may haue his portion seasonably, ought to be studied for and affected of all faithfull ministers, & not a painted or pensild maner of speaking. But those that scorn this mā∣ner of handling the word, are to bee e∣steemed vaineglorious teachers, though their mouths even runne over whith all manner of art, eloquence, and learning. And as for those that preach any thing which God hath not commaunded, or perswade to conforme to any thing which is not grounded on the scriptures, from these words of Saint Peter, wee may safely esteeme them (whether they speake elegantly or rudely) but fabulous fellowes and Deceiueable doctors, in taking vpon them like young masters,* 1.193 or old Rabbies,* 1.194 to teach, defend, or maintaine any thing in Gods worship, which Christ the sole Doctor of all thinges whatsoeuer of Re∣ligious vse, and which his Churches vpon any cause and in any respect may conform vnto, neuer commanded, taught, or in the scriptures published, or so much as once mentioned by precept or president, yea obserue them wel, and take heed of them, these are the teachers of false Christs, for they may as well teach,* 1.195 that here is Christ, or loe he is there, as presse Christians to cō∣forme to this ceremonie or that gesture, of religious use in the publicke worship

of God, which Christ neither here nor there, nor any where, ever taught, or in any degree or respect commanded; so that if you heare any preachers teahing things with great zeale and learning, which are not the direct commande∣ments of Christ, or grounded plainly in the evidence of the spirit upon the uner∣ring rocke of the sacred Scripture; I will not deny but such may speake in the po∣wer of a Spirit, but certainly not of Gods Spirit,* 1.196 For he even the Spirit of truth, tea∣ches nothing of himselfe (though he be the very fountaine of all truth) but one∣ly what he hath heard in the word of the Father, not that he needs any instructer or direction, but that the most glorius and blessed Trinitie (as the sole and onely way to preserue all true Churches or congregations in holy and heavenly uni∣tie) hath tied himselfe (as it were) or covenanted, that though there be many o∣ther things of most admirable excellencie,* 1.197 yet to require conformitie to nothing but those things which are written in the scrip∣tures;* 1.198 seeing they are fully and perfectlie sufficient unto faith or beliefe, and there∣fore unto all manner of godlinesse, the fruits of faith, and so to eternall life, the end or reward of faith through his name.

If any man therfore undertake to teach the Churches of Christ let him speake as the words of God,* 1.199 and not as the cannons

and precepts of men do enioyne, for as God is glorified by those, so is hee much dishonoured by these▪ yea though they speak the wisdom of this world which the great ones Commend,* 1.200 the learned ap∣proue, and all doe generallie admire: for the kingdom of God (or preaching) consists not in word,* 1.201 in phrases, in elegancie of speach, excellencie of uttrance, or in any other endowments of Art & nature, but in the evidence of the spirit & of power,* 1.202 when the cosciences of the hearers by the right handling of the word shall bee wrought upō, by making manifest the verie secrets of their hearts and so enforced to hum∣ble their souls and worship God, and confesse not that great learning or rea∣ding is in the preacher,* 1.203 but plainlie that God is in that ministerie indeed, because it casteth down (and doth not lift up as the word or doctrine of men doth,* 1.204 because their manner of teaching is meerly carnall euen such as is approved by men but not warranted by the word) strong holds or the Imaginations and Inventions of men which in a high degree do exalt them∣selves against the knowledge of God,* 1.205 e∣ven against those doctrines of ceremonies callings & gestures which God,* 1.206 hath made known in the word, and set mens thoughts and consciences at libertie from the obe∣dience of Christ, according to the scrip∣tures concerning these things onelie un∣der

pretence of not being forbidden, and so by their conformitie to that which Christ hath not commanded doe most strongly repaire and fortifie t••ose strong holds of humane devices concerning vo∣luntary religions, or ceremonies, which the Lord by all meanes labours (as being the greatest hinderers of the peace of his kingdome, and fosterers of his rebellious enemies) to haue utterlie ruinated: yea, and as Christ hath ordained,* 1.207 to sanctifie and cleanse his Church by the obedience of faith, which is the true conformitie of the doctrines of the word: so these men by pressing conformitie to ceremonies, callings, and gestures, which haue no warrant in the word, do directly intimate (though they pretend the cleane contra∣rie) that their religion is but a doctrine of the tongue, and not of the reformation of the life. For if they subscribe and haue understanding of the heauenly doctrines, and be able to retaine them in memorie, and so at a trice can discourse or reason of them, then are they absolutely quali∣fied and excellent Divines, though they make no conscience of that which they know and professe, further then they see cause, & so indeed do most beastly pollute and by plain intimation both of their do∣ctrine and life, perswade their hea∣rers to defile the Church of Christ, and to take away the beautie & glorie of it,* 1.208

which is to be free frō human inventions▪ & to fill it with all horrible spots and wrinkles of worldly traditions, that so it may never be holy, but full of blame.

Are you not ashamed you deceitfull guides,* 1.209 to cast abroad these firebrands and mortall insinuations in your lectures, ser∣mons, or writings & cōversations, and yet protest you meane no hurt? is not your fiery heat in these courses a fained madnes, or doe you make any more conscience thereof, then of your play or sporte?

Yea (say they) our purpose in so doing is to do much good,* 1.210 for we teach & presse that in this conformitie which we so per∣swade unto, every one should come with a good & honest heart to perform these ac∣tions & gestures withal,* 1.211 for that is it which the Lord requires, yea hee will passe by much infirmitie where he findes true sin∣ceritie.

So that belike if men seem to haue good affections,* 1.212 that shall be sufficient warrāt to iustifie any strange or vncommanded ge∣sture or ceremonie in the publicke wor∣ship of God; yea though it be never so wickd (at least in appearance) and Ido∣latrous an action yet if they meane well and beleeue as the Church beleeues, that these things are indifferent and lawfull, or not forbidden all shall be exceeding well: and what I pray you, if the Iewes with good and honest hartes even sincerely

purposing and verely intending to winne them vnto God do marrie wyues of Ashdod Amon and Moab,* 1.213 dare you say these ma∣riages are lawfull? or can their Children euer possibly (for all this good meaning) speake the language of Canaan sincerely or trewly? no verely; though you charge them vpon paine of death to prepare them selues therevnto neuer so hartely, yet doe you but presse them to a thing impossible, be not wiser then God least it proue your confusion. Henceforth therfore I beseech you perswade no man to conformitie to religious actions without a Religious warrant; no not upō any good meaning or holie intention but Reproue them rather and professe your dislike of them,* 1.214 yea curse and smite them and pull of their heare, and take an oath of them by God, not to make any such marriages, but manifestlie shew your contempt of them, and howsoever the wisdom of this world will censure such proceedings for most uncivill parts and indiscreet actions, full of dangerous violence and unseemlie rashnes, readie to tumble down and overthrow all things that dislike you; yet you may remember that you haue good Nehemiah a most zealous and godly prince, and Christ le∣sus the meekest of all the Lambes of God for your patterns and presidents and ther∣fore most worthie patrons of such zea∣lous courses for and in the causes of the

house of God. Oh, how silly a part was it, (crie these Coole, temperate discreete and indifferent persons) and verie much unbeseeeming the gravitie of his person, and holinesse of his profession, yea rather Child then Christ-like with a scourge,* 1.215 and that also (a hundred to one) of his own making to driue so many graue, Ancient, and most Reuerend fathers out of their holie offices and most honorable fun∣ctions, which they and their predeces∣sors before them had long even time out out of minde to the comfort of many godlie and well affected people peaceably and commendablie enioyed; greevouslie and most dangerously disturbing thereby the quiet & settled peace of the Church, which principally consisteth in these spiri∣tuall callings and outward condition thereof, which were largelie allowed and highly approved of by the publick cōsent of the whole Empire as most fitting for that present gouernment, yea and not con∣tent herewith, to use them with most base unreverent and dispitefull termes calling them (I meane these graue spirituall and reverent men) arrant theeues,* 1.216 & these their ecclesiasticall callings verie dens of theft, as if they had harbored the veriest knaues and most greedie devowring cormorants, that regarded nothing neither religion nor honestie but their ••own profit) in all the world, yea as if these proceedings and

courses did waste more of the subiects estate and substance of the comminaltie, then all the taxations or impositions of the civil magistrate (and yet I tell you in your eare, for I would be loth to be brought to rehearsall for it, a great deale more might be said for the iustifying of the worst of these human inventions, & to proue them farre more convenient and everie way by many degrees more tollerable then the verie best of these in controversie amongst us:) henceforth therfore (I advise you) unlesse you will openly professe your delight in, and therefore desire to haue the speech of Ashdod still sounding in your eares, or dare reproue the holy Ghost for inserting in the sacred Scriptures by way of prophesie, his divine warrant (which al∣wayes carries in it what forme soever it bee of, the nature of a precept) for the zeale of all Gods servants in these causes of his house or publick worship,* 1.217 I say for ever hereafter hold your peace and teach your people that they must bind them∣selues by an oth by God neuer to make any such marriages,* 1.218 I meane to Conforme any more to any such mixtures in the ge∣stures or ceremonies of religious uses in the publick worship or divine service of our holie God, for do not these words, for I the Lord thy God am a Iealous God, in∣ferre plainly that strange ceremonies and callings uncommanded gestures or actions

having state in Religious worship, are no more allowed of him but even as hatefull and abominable at least, as these strange mariages? Though therfore your ministery abound in all excellent & admirable gifts that amongst many nations, there be none like unto you for your multitude and all maner of learning and other worthy en∣dowments, yet as strange women caused e∣ven Salomon himself most fearfully to sin? so these unlawful ceremonies & callings,* 1.219 and the amiable but most strange prefer∣ments which in & by conformity to them are obtained, do so intice and allure you, as they cause you (even many that are of most excellent parts) to suscribe to verie strange positions and practi∣ses for the upholding the Reputation and credit of these Courses to put in pra∣ctise strange cōclusions. Shall we then obey you,* 1.220 and doe all this great evill and to trans∣gresse against our God even to marrie strange wiues, or to conforme to these strange or uncōmanded ceremonies & gestures in the worship of God; seing though the Lord promiseth to shew mercie unto thousands yet it is only to those that keep his commā∣dements; so that unlesse these ceremonies, callings and gestures, be the commande∣ments of God, the Church hath no promise of him for a blessing, what affectiōs soever they use thē with all, but rather of a curse though their intētions be never so good in

their owne perswasions) by conforming unto them. VVhat then, though it were true, that they be not forbidden, yet I beseech you consider whether not be∣ing commanded, they be not (at the verie best that can possibly be made of them) a spice of Ephraims base mixture.* 1.221

Indeed our substance or doctrine of the Church publickly professed, is as one side of a cake upon the hearth, very wel baked, but the other side of our worship consi∣sting of ceremonies and callings, actions or gestures, is very dough, and was never yet throughly turned; who dare then haue so base an opinion of the Almighty, as to consent or conforme in any respect to of∣fer such unsavoury bread in the divine worship of our holy God, seeing all the wit, Art, and learning in the whole world can never make it holesome? VVhat, are his eyes growne dimme, that hee cannot see both sides? or is his taste so decayed, that he cannot perceiue our halfe-baked service? or is he no better, or no more to be regarded, but that any thing is good enough for him in his service? The watch, men of Ephraim should bee with my God,* 1.222 and teach nothing but what he hath com∣manded, but the Prophet or Preacher is as the snare of a fowler in all his wayes, all his study and care is how hee may prevaile with his hearers to ensnare their mindes by conformitie to mens Inventions in

Gods worship, and so bring hatred into the house of his God.

O foolish people, how long will ye be ignorant,* 1.223 and commit your soules to spiri∣tuall men, that are mad, even without any government of Gods spirit, or direction of the scriptures: for is all the learning and wisedome in the world without these any better then lunacie? what louely grapes did your fathers times bring forth?* 1.224 how many sweete clusters did flaming stakes affoord? but you haue separated your selues by conformitie unto the shame or similitude of the inventions of Baal Peor, which are the Abhomination as well as the idolatry it selfe, therefore E∣phraim thy glory decayes,* 1.225 yea flies away like a bird, there is none that do sincerely reverence thee,* 1.226 gray haires are upon thee, though thou consider it not. Doe not all men see that thou hast nothing but de∣vices (meere tricks of wit though never so dishonest) to defend their owne Inventi∣on many altars thou doest make (great shewes of devotion,* 1.227 and exceeding care of religion thou doest pretend) but all that thou doest is to defend thy sinne even to gaine estimation to thy carnall devi∣ces, which haue no warrant from the Lord; nay those that dare not comforme to thy Canons or courses,* 1.228 because the great things of Gods law, written in the Scrip∣tures doe not require it (for all other

writings are small in respect of these and and to bee regarded but as trifles) thou countest them strange men, it being a strange thing with thee to loose any thing for Christs sake, but to forsake their livings and liberties, to loose their Cre∣dits and reputations, rather then to con∣forme to these humane Inventions, yea thereby to expose themselues by their de∣privation to open cōtempt, miserable po∣vertie, bands and imprisonment, seemes to be one of the strangest wonders of the world, that any of sound iudgment should euer haue so little wit in them, thus doest thou glorifie thy self, though thou commit∣test iniquity in Gilgal, for there is the cause why the Lord doth hate thee, even for the wickednesse of thine Inventions in his wor∣ship which there thou hast set up in great pomp & state,* 1.229 therefore will the Lord cast thee out of his house, or Church because all they spiritual Lords or princes are Rebels,* 1.230 iustifying these carnall devises against the plaine evidence of the scripture, Increa∣sing daily errors and lies, which in the end will be their own Destruction,* 1.231 which yet they hope to prevent by making a cove∣nant or contract with Ashur and carrying oyle into Egypt, Refining and so refresh∣ing their old Imagerie with new pain∣ted devices, yet thou feedest thy selfe with this winde and art very confident that these secret and hidden plots of thy

close and subtill fetches, shall maintaine thy greatnesse, though thou grow grace∣lesse perswading Christians yea compel∣ling some to conforme to offer uncleane bread upon the Lords Altar and yet would haue us subscribe that this is not contrary to the word of God.* 1.232

And in great disdaine they demand wherein haue wee polluted the Lord, or the worship or seruice of God? alas when you presse vs to a gesture at the Lords owne table, which is not warranted by the word do you not say or directly inferre, the table of the Lord is not to be regarded:* 1.233 for it matters not what gesture we vse no say you, though our ceremonies be lame,* 1.234 and our callings blind, and our gestures sicke, yet it is no euill, for they are ordei∣ned and haue been long established by publick decree, to be the offrings and sacrifices of the Lord, and therfore ought with all reverent respect to be conformed unto of all, rather then to disturbe the quiet possession and peace of the Church,* 1.235 (which by a strong hand these armed men haue obtained and keepe as the onelie en∣trance or rather maintenance of their glorious pallaces.)

Is it no matter then for the outward worship,* 1.236 so the inward bee intended and professed to be good and sound? why do you then condemne the papists for taking away the second commandement quite

out of the table, and you letting it stand take the effect quite away? giue them but the same libertie which your selves ex∣ercise, and they will quickly agree with you for the substance of that which is in∣ward I warrant you, for who can udge the mentall reservation, and you require no more but an outward profession and subscription, at least though you teach the necessity of inward sinceritie, yet your own practises doe manifest that the other without this, will serue the turne wel enough, but be pleased I pray you (if any thing possibly be able to satisfie you) to heare the Lords own answer, go your wayes and when you haue any purpose to shew your loue, and tender your service yea in a most speciall manner unto your prince, offer him such presents, will he bee content with thee, or accept thy person saith the Lord of hosts? yea when thou invitest thy friends or neighbours to thy own ta∣ble, do but serue them with such dain∣ties and diet-bread, and marke how they like it; nay see if thy horse will not blow upon it and refuse it, though perhaps thy greedy dogges or grunting hogges will accept it, yea though neither side were ever baked on the hearth; yet you teach and preach, you professe and perswade, and spend a great deale of time (which you had need to redeeme) by many long and (as you thinke) learned arguments

and wise reasons, to proue that this is good enough for the Lord, that is, that he will verily accept such a publicke wor∣ship and service at our hands, though no body haue any care to shut the doores,* 1.237 to make due triall of that which is brought for an offering (as these things in contro∣versie) whether it ought to enter into the Lords house, as being commanded or re∣quired by him, or whether it bee the meere invention or wil-worship of men, and so (what goodly and golden shewes soever it make) to haue the doores shut against it, and not to offer abhomination before the Lord: but come who will come, and bring with him what hee will, though it be not according to the com∣mandement and holy ordinance, yet if he will but come and conforme, present∣ly you receiue him, and most readily kin∣dle a fire, and offer up that which he hath brought, though there be never so evidēt appearance, similitude or likenesse of Ido∣latry in it: Is not this directly to wor∣ship God in vaine? even to kindle a fire vpon his altar to no purpose?* 1.238 yea you grow weary of the Lords own ordinances, they doe not giue full content to your senses, and therefore yee snuffe at them as being too base for your greatnesse, wanting pompe and state, and I know not what, and approue rather of any thing never so absurd, ridiculous, and popish, even that

which is torne, lame and sick, should I accept this of your hand saith the Lord?* 1.239 but cursed be the deceaver, you that haue my servants (the males in your flocks) whom I haue fullie quallified to make the truth of these things known, and who haue faith∣fullie spoken my word in my name and in this behalfe, and will depriue them, and purposely maintaine (though if need re∣quire you know how to make shew of the cleane contrarie) Brokers of Cor∣rupt doctrines, perswaders to, and de∣fendors of unwarrantable ceremonies, callings, and gestures, and so deall deceit∣fullie with the Lords people in these great things of his law or publick worship,* 1.240 teaching them in steed of these to sa∣crifice unto the Lord, a corrupt thing, you I say,* 1.241 shall certeinly bee accursed, for I am a great King saith the Lord of hosts and my name is terrible among the heathen.

Seeing then everie David (Churches or particular persons after Gods own heart) doth banish such lame ceremonies blind callings,* 1.242 and sicke gestures from all the parts of Gods publick worship, as things which his soule hateth; Oh thou sonne of David smite them and deliver us from them for our verie soules doe abhorre them, and put it into the faithfull heart of thy friend and servant Iacob,* 1.243 to put away

these strange Gods and earings, and so to cleanse all his kingdoms, by burying these humane Inventions under the oke which is by Shechem.* 1.244

And you the faithfull servants of that sonne of David, though the driving out of the temple (or place or callings ap∣pointed for Gods▪ publicke worship) not onely the more grosse abuses (which had been they will confesse no more then was fit and convenient) but even All humane Inventions which he found therein, with the sheep and oxen (things commanded by God to be used in his service, yet this ma∣ner of providing them and making them readie for the people of God, not being commanded by the Lord made them abo∣minable) and powring out the changers mo∣ny, thereby discovering the gainfulnes of those places, which onely kept and held in these abuses) and overthrowing the tables. And the rest of our Saviours cariage (who is Lord and blessed for ever) when he would manifestly and mightly declare himselfe to bee the onely and sole king or supreame head of his Church: in generall, and of all the nationall▪ or severall congregations therein in particular by exercising domi∣nion not onely in the fundamentall points of faith and justification, but in everie things of Religious use seeme it never so small even in these cir∣cumstances or appurtenances seemed

unto flesh and bloud something rude and indiscreet, and that the businesse was not so carried as the peace of that Church wherein he was borne and bred required, or as the reverence of the Ecclesiasticall persons in authority deserued, yea seeing as carnall reason doth think and censure) these matters were but things indifferent; though there was questionles many excel∣lent parts in him, yet his discenting from the Church government, so ancient & so reverent, yea and by generall consent up∣pon most graue and learned consultation with all possible wisdom, with such good successe so long established, must needs argue exceeding great weaknes in him (by our learned adversaries louely oratory) be∣cause hee was so violent in these small tri∣viall matters as if the verie substance of Religion had consisted in them, surelie (goodmen) they seeme to be hartelie so∣rie that he overshot himselfe more in this then all the things that ever he did in his whole life, and did not performe this ac∣tion with such moderation and discretion as was fit, and as a matter of such high consequence deserved, notwithstanding all this, and whatsoever had been or shall be said against such proceedings, I humblie beseech all such as unfeinedlie desire to serve the Lord Christ to Remember,* 1.245 that it is as a perpetuall law to bind Gods ser∣vannts even all posteritie for ever, that,

when the outward and publick worship of God is thus corrupted and defiled by mens Inventions in the ceremonies,* 1.246 callings gestures and actions thereof, all those in whom the spirit of true Zeale doth abide must be so far of from conforming upon any termes unto these things, or any of them as upon pain of Gods high displea∣sure (according as it is written of them) they must in one degree or other mani∣fest their Iudgement in the dislike of them and everie of them yea though they ex∣pose their persons, their credit and repu∣tations to the like disgraces and Rebukes by so doing.

Finallie you reverend and learned ad∣versaries, seing civill policie is the stron∣gest argument that can be pressed for that conformitie, which with might and main you doe so eagerly perswade unto; Con∣sider I beseech you the issue of the verie like course (a remarkable president) against our Lord and Saviour Iesus Christ. The Scribes and Pharisees, you know, though still they cried out for arguments, and miracles,* 1.247 reasons and signes to prove his di∣vine authority,* 1.248 yet it was well knowen among themselues, though they made outward shew of the contrary that hee was a teacher come from God, but yet con∣sidering that his doctrine (though holy and divine in all things) tended directly to the overthrow of their Ecclesiastall

pollicie and government, so that their au∣thoritie and dignitie, their reputation and greatnesse, must of necessitie come downe, if the truth which hee taught were once received; they concluded, (meerely at first in civill pollicie) that though hee were a holy man in life, and of great power in his ministerie, and did exceeding much good thereby, yea and held nothing but what was truelie grounded on the word of God, yet of absolute necessitie (upon the causes and considerations aforesaid, he must be op∣posed; even because hee must: and so from this seeming small beginning, they fell to plots and devices how to bring his opinions into disgrace with the state in generall, and with some speciall persons that were of greatest and highest account therein in particular, perswa∣ding them that they were his verie pur∣posed plots, and craftie devices to crosse their designes, and so by degrees they came to a politicke mallice of his per∣son (arising onely from the hatred of his doctrine) which was the mother of their most fearefull and finall apostasie, never resting themselues till by flatte∣ring insinuations, false accusations, o∣pen slanders, falsifying mens testimo∣nies or depositions, and like abhomi∣nable practises (the particulars whereof are a most worthy worke to discover, and

at length by false witnesses, and plaine periurie, they not onely brought his do∣ctrine and person into open and ge∣nerall hatred, but most maliciouslie practised, and perfidiously procured his cruell and bloudie death. If then in your ignorance you haue spoken a∣against the Sonne of man in this cause of his servants (who dare not conforme to humane inventions,* 1.249 but labour for reformation, that by the Magistrates au∣thority al these novelties might bee dri∣ven away, and their favourers whipped out of the Temple) upon your repentance it shall bee forgiven; but if when you haue considered their arguments and reasons against conformitie, you see the euidence of the spirit according to the Scriptures appearing therein, and yet for these or such like politike cōsiderations you there∣unto moving,* 1.250 you persist willingly in the defence of conformitie, your case is most dangerous, and to be lamented. Take heed therefore of transgressing maliciously, though it bee never so pollitickly, the Lord of hostes,* 1.251 the God of Israell will not be mercifull unto such (the fervent prayer of all the faithfull is against it.) Enter not then into the Councell or convocati∣ons with the wicked,* 1.252 how to iustifie and defend their courses, or if that bee past, stand not therein, be not stiffe and resolute in such wicked proceedings: for

if once you sit downe, or settle your selues (with resolution) to proue the lawfulnesse of the seates of these scorners, or money-changers, you are neere vnto cursing, and farre from the blessing, yea the Lord thinking upon his congregation which he hath possessed of old,* 1.253 and on the rod of his inheritance which he hath redee∣med, and measured out for himselfe, and on mount Syon wherein hee hath dwelt, will verily lift up his strokes,* 1.254 and destroy for ever every enemy that doth evill to the Sanctuarie. Even so be it Lord Iesus.

If true Religion onely knits our heart unto God, and all false Religions seperate our hearts from God, then whatsoeuer is of Religious use and to be conformed unto in Gods publick worship, must be true (that is truely grounded in the word of God) or else it separats us from God.

But true Religion doth onely knit our hearts unto God &c. and the gesture of kneeling as it is urged being of Religious use and to be conformd unto in Gods publick worship is not true, (that is not truely grounded on the word of God.)

Therefore to Conforme to kneeling as it is urged is to separate from God.

All feare or Religion towards God, not taught by the Scripturs, but by the precepts; of men, remooues the heart farre from God,

yea the defence and justifying hereof workes great wonders and marvels▪ the wisedom of such wise men shall pe∣rish, and the understanding of their prudent men shall bee hid: Esa. 29. 13, 14.

Notes

• * 1.1

  Ioh. 5. 39.
• * 1.2

  2 Tim. 3. 16
• * 1.3

  1. Pet. 1. 23.
• * 1.4

  Heb. 2. 1.
• * 1.5

  Reu. 2. 4.
• * 1.6

  Mat. 11. 25
• * 1.7

  Luk. 19. 21
• * 1.8

  Psa. 45. 23.
• * 1.9

  Luk. 24. 45
• * 1.10

  Act. 16. 14.
• * 1.11

  Eph. 1. 18. 19.
• * 1.12

  Ezek. 33. 32
• * 1.13

  Rom. 8. 8.
• * 1.14

  1. Cor. 2. 15
• * 1.15

  vers. 12. 13
• * 1.16

  14
• * 1.17

  1 King. 22. 6. 10. 11. 12.
• * 1.18

  Mat. 7. 22.
• * 1.19

  Note.
• * 1.20

  His Maiesties speech in the star-chamber, Pag. 17.
• * 1.21

  2 Tim. 2. 17
• * 1.22

  Preface to the booke of com. prayer.
• * 1.23

  Ioh. 4. 22.
• * 1.24

  Mat. 12. 36
• * 1.25

  Eph. 5. 11.
• * 1.26

  Eph. 5. 11.
• * 1.27

  Eccles. 5. 1.
• * 1.28

  Psa. 101. 1
• * 1.29

  Mat. 12. 35
• * 1.30

  His Maiesties speech. pag. 18.
• * 1.31

  Math. 5. 32. 48. & 1••. ••
• * 1.32

  Pag. 19.
• * 1.33

  Pag. 7.
• * 1.34

  Esay 8. 20.
• * 1.35

  Obiect.
• * 1.36

  Answ.
• * 1.37

  Ioh. 8. 12.
• * 1.38

  Eph. 5. 11.
• * 1.39

  13.
• * 1.40

  Reu. 1. 5. & 3. 14.
• * 1.41

  Acts. 3. 22.
• * 1.42

  Pro: 8. 8. 9
• * 1.43

  Ioh. 15. 15.
• * 1.44

  Ioh. 14. 26.
• * 1.45

  Ioh. 18. 37.
• * 1.46

  1. Ioh. 2. 22
• * 1.47

  Luc. 12. 7,
• * 1.48

  Psal. 14. 1.
• * 1.49

  Abac. 2. 18.
• * 1.50

  vers. 19.
• * 1.51

  vers. 20.
• * 1.52

  Obiect.
• * 1.53

  Answer.
• * 1.54

  Math. 15. 9
• * 1.55

  Gen. 6. 5.
• * 1.56

  Ier. 17. 9.
• * 1.57

  Luk. 24. 25.
• * 1.58

  Reu. 12, 6,
• * 1.59

  Psa. 106. 39
• * 1.60

  Obiect.
• * 1.61

  Answ.
• * 1.62

  Act. 10. 15
• * 1.63

  Mark. 10. 9
• * 1.64

  Exo. 4. 2.
• * 1.65

  2. king. 2. 21.
• * 1.66

  2. king. 5. 1. 12.
• * 1.67

  2. Tim. 3. 16.
• * 1.68

  Ioh. 20 31.
• * 1.69

  Leu. 10. 1, 2
• * 1.70

  Object.
• * 1.71

  Psal. 119. 18
• * 1.72

  Answ.
• * 1.73

  Ier. 29. 23.
• * 1.74

  Obiect.
• * 1.75

  Answ.
• * 1.76

  2 Sam. 3. 27
• * 1.77

  1 Sam. 22. 9. 18.
• * 1.78

  Math. 5. 19.
• * 1.79

  2. sam. 24. 2. 3. 4.
• * 1.80

  Dan. 9. 6. 7. 8 10. 11.
• * 1.81

  Deut. 28. 58. 59.
• * 1.82

  Mat. 7. 21.
• * 1.83

  Esa. 29. 13.
• * 1.84

  Deut. 28. 68.
• * 1.85

  Luc. 6. 44.
• * 1.86

  Luc. 18. 19.
• * 1.87

  Iam. 2. 17.
• * 1.88

  Mat. 1 〈…〉〈…〉9▪
• * 1.89

  ••er. 6.
• * 1.90

  Rom. 8. 5. 7.
• * 1.91

  Obict.
• * 1.92

  gala. 5. ••.
• * 1.93

  ver. 2.
• * 1.94

  ver. 4.
• * 1.95

  Acts. 16. 13.
• * 1.96

  Galat. 2. 11▪
• * 1.97

  Obiect.
• * 1.98

  Deut. 17. 8.
• * 1.99

  9. 10. 11.
• * 1.100

  12.
• * 1.101

  Answ.
• * 1.102

  Object.
• * 1.103

  Answer.
• * 1.104

  Eph. 6. 17.
• * 1.105

  Math. 17. 5.
• * 1.106

  Act 3. 23.
• * 1.107

  Mark. 1. 11.
• * 1.108

  Aa. 3. 23.
• * 1.109

  Deut. 18. 20.
• * 1.110

  Answ.
• * 1.111

  Dut. 17. 12.
• * 1.112

  Ver. 11.
• * 1.113

  Deut. 18. 20.
• * 1.114

  Deut 26. 17.
• * 1.115

  Psal. 119. 77. 97. 98.
• * 1.116

  Deut. 4. 6. & 6. 6.
• * 1.117

  Deut. 18. 20.
• * 1.118

  1. Thess. 5. 12. 13.
• * 1.119

  Hebr. 13. 17.
• * 1.120

  Math. 7. 15.
• * 1.121

  1. Cor. 2. 1. 4.
• * 1.122

  Math. 7. 15. 16.
• * 1.123

  1. Tim. 3. 14
• * 1.124

  Ps. 45. 13. vers. 15.
• * 1.125

  Iohn. 15. 10.
• * 1.126

  14.
• * 1.127

  Luc. 19. 27.
• * 1.128

  Object.
• * 1.129

  Answ.
• * 1.130

  Galat. 2. 11.
• * 1.131

  ver. 14.
• * 1.132

  vers. 13.
• * 1.133

  Act. 10. 33.
• * 1.134

  Acts 17, 11
• * 1.135

  Mat. 28. 20.
• * 1.136

  Math. 11. 1.
• * 1.137

  Gala. 1. 6.
• * 1.138

  vers. 7.
• * 1.139

  vers. 8.
• * 1.140

  Rom. 9. 3.
• * 1.141

  Mat. 16. 22.
• * 1.142

  ver. 23.
• * 1.143

  Luc. 14. 26.
• * 1.144

  Mar. 8. 38.
• * 1.145

  Rom. 3. 4.
• * 1.146

  Iosua. 10. 12. 13. 14.
• * 1.147

  Iohn. 2. 12.
• * 1.148

  Act. 3. 23.
• * 1.149

  Psalm. 119. 105.
• * 1.150

  Rom. 1. 91.
• * 1.151

  vers. 22. 23.
• * 1.152

  Esa. 1. 12.
• * 1.153

  ver. 14.
• * 1.154

  Math. 19. 8.
• * 1.155

  1. Cor 11. 23.
• * 1.156

  vers. 1.
• * 1.157

  2. Thess. 3. 9.
• * 1.158

  Philip. 3. 17.
• * 1.159

  verse. 18.
• * 1.160

  Luc. 12. 49. 10. 54.
• * 1.161

  Math. 10. 28. to the end. Philip 1. 28. 29.
• * 1.162

  Object.
• * 1.163

  Answ.
• * 1.164

  Pro. 14. 12.
• * 1.165

  Ps. 2. 2. 3.
• * 1.166

  Hagg. 2. 13. 14.
• * 1.167

  Object.
• * 1.168

  Answ.
• * 1.169

  1. Sam. 15. 14.
• * 1.170

  Revel. 18. 11. 14.
• * 1.171

  Object.
• * 1.172

  Answ.
• * 1.173

  Object.
• * 1.174

  Answ.
• * 1.175

  Hag. 2. 13.
• * 1.176

  Ezek 3. 17.
• * 1.177

  Ier. 23. 28.
• * 1.178

  vers. 31.
• * 1.179

  vers. 30.
• * 1.180

  vers. 32▪
• * 1.181

  Mat. 28. 2••
• * 1.182

  Ioh. 3. 4. Ioh. 7. 15. Mat. 7. 28.
• * 1.183

  vers. 14.
• * 1.184

  vers. 17
• * 1.185

  Mark. 6. 20.
• * 1.186

  Iohn. 7. 18.
• * 1.187

  1. Cor. 2. 1.
• * 1.188

  verse 4.
• * 1.189

  vers. 5.
• * 1.190

  vers. 13. cap 1▪ 17.
• * 1.191

  Vers. 18.
• * 1.192

  2. Pe. 1, 16.
• * 1.193

  Iam. 3. 1.
• * 1.194

  Mat. 23. 8.
• * 1.195

  Luc. 21. 8. & Mat. 24. 5. 23. 24. 26.
• * 1.196

  Iohn. 16. 13.
• * 1.197

  Iohn. 21. 25▪
• * 1.198

  Iohn. 20. 31.
• * 1.199

  1. Pet. 5. 11.
• * 1.200

  1. Cor. 2. 6.
• * 1.201

  1. Cor. 4. 20.
• * 1.202

  1. Cor. 2. 4.
• * 1.203

  1. Cor. 14. 25.
• * 1.204

  1. Thes. 2. 13.
• * 1.205

  2. Cor. 10. 14.
• * 1.206

  vers. 5.
• * 1.207

  Ephes. 5. 26.
• * 1.208

  vers. 27.
• * 1.209

  Pro. 26. 18, 19.
• * 1.210

  Object.
• * 1.211

  Pro. 23. 26.
• * 1.212

  Answ.
• * 1.213

  Nehens. 13. 23. 24.
• * 1.214

  vers. 25.
• * 1.215

  Ihon. 2. 15.
• * 1.216

  Math. 21. 13.
• * 1.217

  Ps. 69. 9.
• * 1.218

  Nehem. 13. 25.
• * 1.219

  vers. 26.
• * 1.220

  vers. 27.
• * 1.221

  Hose. 7. 8.
• * 1.222

  Hose. 9. 8.
• * 1.223

  vers. ••.
• * 1.224

  vers. 10.
• * 1.225

  vers. 11▪
• * 1.226

  Hose. 7. 9.
• * 1.227

  Hose. 8. 11.
• * 1.228

  vers. 12.
• * 1.229

  Hose. 8. 15.
• * 1.230

  vers. 7.
• * 1.231

  Hose. 12. 1.
• * 1.232

  Mala. 1. 7.
• * 1.233

  vers. 8.
• * 1.234

  Object.
• * 1.235

  Luc. 11. 21.
• * 1.236

  Answ.
• * 1.237

  Mal. 1. 10.
• * 1.238

  vers. 1▪ ••
• * 1.239

  vers. 14.
• * 1.240

  Hos. 8. 12.
• * 1.241

  Mala. 1. 14.
• * 1.242

  2. Sam. 5. 8.
• * 1.243

  Gen. 35. 1. 2▪ 3. 4.
• * 1.244

  Iohn. 2. 15.
• * 1.245

  vers. 17.
• * 1.246

  Ps. 69. 9▪
• * 1.247

  Iohn. 2▪ 18.
• * 1.248

  Iohn. 3. 2.
• * 1.249

  Luc. 12. 10.
• * 1.250

  Hebr. 10▪ 26. 27.
• * 1.251

  Psa. 1. 5.
• * 1.252

  Ps. ••. 1.
• * 1.253

  vers. 4. 5. 6.
• * 1.254

  Ps. 74. 1. 2. 3.