The anatomie of the service book, dedicated to the high court of Parliament wherein is remonstrated the unlawfulnesse of it, and that by five severall arguments, namely [brace] from the name of it, the rise, the matter, the manner, and, the evill effects of it : whereunto are added some motives, by all which we clearly evince the necessitie of the removeall of it : lastly, we have answered such objections as are commonly made in behalfe of it / by Dwalphintramis.

CHAP. VII.

Of the Effects.

FRom Arguments taken from the Nature of the thing, we come to some Arguments Collaterall, yet forcible enough to evince both the Equity and the Necessity of our desire: and first from the ill Effects of the Booke, and that not accident••l••y, which might haply excuse the Cause, but properly and origi∣nally, holding alwayes, in tali vel in tanto, an evill effect ar∣gues alwayes an evill cause; an evill Bird comes alwayes of an evill egge, as bad fruit of a bad tree: yea, the evill cause is alwayes worse than the effect. Nam propter qu••d aliquid tale est, illud ipsum est magis tale, That which makes a thing evill is worse it selfe: For methods sake we will reduce the evills of the Service-booke into foure heads, distinguished from their severall objects: as, first, it shewes its evill effects upon the Ministers: secondly, upon the Ordinances: third∣ly, upon the People: fourthly, against God most of all.

Sect. First, upon the Ministers, it worketh pernitiously, whether they be good or bad worke-men, or no work-men; to instance in the later, where Ministers should be apt to teach, furnished with old and new Seers, Watchmen, Begetters of sonnes unto God, and builders up of the body of Christ: but this Book

settles such blinde fellowes over people, who can neither ••eed nor leade; what we pray you, is the procreant and conservant cause of dumbe dogs that cannot barke; idle shepheards, saying Sir Iohns; meere Surplice and Service-book-men, such as can∣not doe so much as a Porter in his frock; for hee doth ser∣vice, and the Priest onely sayes Service: is it not the Service-booke? A Priest in London, vvhen hee heard the Service-booke should downe, made this his maine argument, or ra∣ther idlement; vvhy, it should not: If they remove the Ser∣vice-booke (saith hee) What shall all the reading Ministers doe? they must goe begge, starve, or steale, for worke they can∣not: (the words were to this effect) not remembring the Apostles principle, Hee that will not labour shall not ea••e. Some yeares agoe, a very godly man being convented be∣fore that High-commission, was asked by some of them what he thought of the Service-book? the man being afraid to de∣liver his opinion of such a piece of ordnance mounted, fully charged upon him, the great Canoniers sitting by, ready to give fire; yet with much adoe, plucking up his spirits, hee told them freely, that it was a halter to leade a blinde horse to the water: such dumbe Diegoes, or devouring Caterpillers, may rightly be called, as the Prophet speaketh, Foolish shepheards; and so the Service-booke the Instrument of a foolish shepheard, they truck away their soules, and the soules of others for a crust; are they not then errant fooles? And this foolish in∣strument the Service-booke is the Broker in this unhappy bargaine.

Sect. There are another sort of bad Ministers, who will not be idle, (as they say) but they are very ill exercised; such the Apostle calls evill workers, dogs, enemies to the Crosse of Christ. The Apostle bids us beware of such; but indeed ours are worse than those false Apostles: for they preached Christ, though of envy, but ours preach error, heresies, blasphe∣mies, and calumnies out of envy, and not Christ. Were there ever the like accusations heard of for number and nature, as hath beene laid against those unparallel'd Ministers, for vile∣nesse, both in living and preaching? The Goliah his staffe, wherewith they maintaine all this, and all their brags against

the Ho••st of Israel, is the Service-booke which is the Helena of the Hierarchie, the strict and totall observation whereof, Lincolne▪ Articles doe punctually appoint. To those wee might adjoyne Non-residents and Pluralists, who knowing that Service will serve the turne, can have choyce of Readers to serve their Cures at a cheap rate. In Kent a common F••d∣ler read▪ Service for twelve pence week: In another place, a Black-smith did the like; yea, the Prelates themselves trade in this commodity, when they have an old off••cast servant, the ruines of a prophane wretch, good for nothing, then make a Priest on him. Witnesse a Prela••es Porter, made Priest of Paddington. One that we all know, diebus illis, Chaplaine to a great Officer of State, but now a proud Prelate, in the time of his Chaplainry, possessed three Benefices, to the va∣lue of seven hundred pounds a yeare, or thereabout, allow∣ing nothing out of all this for the feeding of so many s••ockes, save••ten pounds a piece, or thereabouts, to three poore Cu∣rates, with a number of cast Service-bookes, which are no good meat, neither cold nor hot; yea, had not this Service-booke beene, this man and others could never have beene so unconscionable.

Yet further, the Service-book hath beene the bane of ma∣ny good Ministers, and that of two sorts, Conformers, and Non conformers; the later of whom were deprived of their Ministery, dearer to them than their lives; cast out of their Free-holds, against the Law of the Land, Excommunicated, Imprisoned, their Families dissolved, cashiered from all Cal∣ling••; yea, their very being through calumnies and injuries thrust at; so that with Fimbria▪ against Scaevola, they quar∣relled with them, Quod totum ferrum in se non receperant, that they received not the whole deadly weapon into their body; and what the quarrell, but the Service-booke? To which the Ministers must not onely conforme, but also sub∣scribe; as to foure bookes more, some of which (it may be) they had never seene: that, nothing in them was contrary to the Word of God, Monstrum horrendum, O fearefull sinne to father falshood and lyes upon God, for which the Lord may justly quarrell with this Nation!

Now for the godly and painefull Ministers, yet confor∣ming and subscribing; the Service-booke was a heavie bur∣then to them, and they groaned under the rigour of the Ser∣vice: It may be said of the Service-booke, as it was said of Gath in another kinde, namely, it was Metheg Amath, the bridle of the hilly tract, or strength of the Philistins: so the Booke was the strength of the Philisti•••• Prelacie, and a bri∣dle with a Curbing bit, to stop, to wind and turne them at their pleasure; yea, sometimes to cut them in the mouth, if they delivered any such part of Gods Counsell, as touched their copy-hold; besides the scoffing calumnies that the Prelats and their Janizaries would put upon them; how did they grieve the soules of divers worthy men, that divers of them were forced to breake through that Egyptian bondage, with danger of their liberties and lives, if they had beene reached by the Prelates ill Angels, but flying with the Woman into the Wil∣dernesse, the flood of the Service-booke out of the mouth of the Serpent, was sent after them, but both fire and water conspi∣red to the devouring of it; witnesse its arrivall at New Eng∣land, two fellowes being drunke, addressed themselves by water to disperse some bundles of them; one of them swea∣ring that he would have a pipe of Tobacco in despight of the Devill, striking fire, the sparks fell into a barrell of Gun-pow∣der, which blew both men and bookes all into the ayre; the men were saved by swimming in the water, and the Liturgie sunck when it could not swimme, and so we hope it shall. Some of us heard a painefull Minister complaine, with abun∣dance of teares, a little before his death, That so long as he, and such as he carried the Prelates fardell after them, they would never downe. We will shut up this point with a ve∣ry remarkable observation; though God made conforming Ministers▪ being the Dispensers of his Word the meanes, to turne many, from their evill wayes, yet this proved for the most part, but in the point of life and conversation, and not in point of parity of worship, according to our Lord and Ma∣sters practice upon his patient, that Samaritan woman, whom he reclaimeth not onely from uncleannesse of life, but also from a polluted worship; the Woman here is not onely

touched in conscience for her evill life, but also desires to bee rectified in the case of Religion. Christ healeth her of both those diseases, and having given check (as a Father obser∣ved) both to the arrogancie of the Samaritans, and of the Jewes; for the latter was faulty as well as the former, though not in the like degree, hee layeth downe an undeceivable rule for both, that they, and all who will worship God accep∣tably, must worship him in spirit and in truth; in spirit, that is opposed to bodily service, as washings, annointings, gar∣ments, &c. In truth, that is opposed to shadowes and figures, whereof Christ is the substance and the body; such converts then as will reape comfort out of respect had unto all Gods Commandements, they must come downe from the mountains of impure worship. Austin hath a pretty saying upon this, that he that will draw neare to God, must come downe from his owne mountaine, or from the mountaine of his owne device in Gods worship; it is a duty laid on Christs Messengers, in preparing of his way, to lay those mountaines levell as well as others; but the good men durst not meddle with the Gere∣zim of the Service-booke, because they were captives to it, and partly because the Philistims that kept it would fall upon them.

We come in the second place to the Ordinances, blocked up by the booke, as close as the Ministers; we must give but a touch: as our Liturgian Masse-mongers, esteeme more of the Service than Preaching, so they justle out, and keepe out Preaching with it. For the former, let Howson speake, not being ashamed to assert, that Preaching is no part of divine worship, agreeable to that Canon of the constitution, Anno 1603. making a cleare and positive distinction betweene Preaching and Worship, in these words, in time of divine Wor∣ship, or Preaching. And for the later, we vvill cite but one testimony for brevities sake, namely, from the same Canons; If any Minister having subscribed to the Articles, and to the Li∣turgy, and to the Rites and Ceremonies therein contained, doe af∣terward omit any thing, he is liable to the penalty of suspension for one moneth; and after that, if he amend not, to excommunication: and lastly, if he continue so the third moneth, to totall deprivation;

they have their patterne from Pope Pius the fifth, who made the same impious sanction, for the Breviary, that at no time, nor in any case, any thing thereof should be omitted: yea, the Con∣gregations of London have had too much experience of Ser∣vice for Sermons, which exchange is very robberie, contrary to the Proverbe; for it is ordinary with the Iourney-men Levites and Letanie-priests to spin out all the time, in making up that course thred, of the Service, that is allotted for Sermon; and this they do of malice, like the dog in the manger; but were it good, they would never be so eager upon it; for the Coun∣trey Priests will cast it thorow a riddle, and curtall it to the waste, to gaine a long after-noone for prophane sports; but judge ye Honourable Senatours▪ if this be not a miserable case, that Hagar should not onely insult over Sarah, but also thrust her out of her owne house. How unreasonable, yea, how dangerous a thing is it, that the wholsome and soule-saving Word of the Lord Iesus, should give place to a fardell of mens devices in the worship of God?

We come now in the third place, to the People: there are three things of note in every common-wealth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the People, Religion, and Law, the Service-booke intrencheth upon all these: as first upon the Law, in so many particulars, though we cannot name them all, that it justly may be cal∣led Nomomastix, a scourge to the Law, we will instance in one or two particulars: first by the Law of England, no Clergie-man to the very Pope himselfe, shall beare any Rule, or Exercise any Iurisdiction, Nisi in rebus spiritualibus, Except in spirituall things: witnesse the second Lawyer that ever wrote of our Lawes, namely, Bracton, who lived in the time of King Henry the third, when Popery was in the ••uffe; for a little before, in King Iohn his time, the Crowne of England was at the Popes disposing, which I alledge the rather, to shew the Insolency and Impudency of our Prelates managing of the Service-booke against the Law, to which book if Ministers will not conforme and subscribe, they out them of their free-holds, contrary to right and law; the iniquity of which course, hath been clearly manifested in Caudryes Case. Ano∣ther witnesse yet more antient appears in this particular,

namely, Glanvill, the first that ever writ of our Lawes, in the time of King Henry the second, under whom the said Authour was Lord Chiefe Iustice; and speaking of the Case of the triall of advowsons belonging (as he alledgeth) Ad Coronam & dignitatem Regiam, To the pleas of the Crowne; he produceth a prohibition to the spirituall Court, which he calleth Curiam Christianitatis, that they meddle not with the matter, though it might seeme collaterally to belong to be∣long unto their Courts; and if they should persist after the prohibition, then they are commanded by apparance to answer it in the Kings Bench. But how many of the Kings Prohibiti∣ons have been slighted by the High Commission, threatning those that have brought them, the Case then depending, ha∣ving its rise from that Service-booke.

Another Instance we will cite of their incountering of the Laws, it is decreed, that Ecclesiasticall power shall neither Im∣prison nor fine, except in case of mutation of Penance: but how many good Christians, both ministers, and others, have been not onely Fined more then they were worth, but also closly Imprisoned in the nastiest dogholes they could devise, never parting with them till their breath departed from them; and what was the ground of all these Illegall and cruell courses contrary to the Common and Statute Laws? but Non-con∣formity to that Service-booke and Ceremonies. We might be large in this point, but the Treatise will not bear••t, only we pray your Honours, who are Iudices & Vindices Leg••s, the Judges and revengers of the Laws and breaches thereof, to looke upon this Law-destroying-piece, and to manifest that the Law of God is in your hearts, with which it cannot con∣sist; cast it out of Gods house, that he may delight to dwell amongst us.

In the second place, for the Service Books affronting of Religion, somewhat hath been said, and more we have to say in the Fourth Evill Effect, namely against God: but now a little more of its malignity against the people wherin we wil be briefe. People are of two sorts, Good and Bad: how the better sort have suffered from this Iron Furnace, it is more then manifest, in spoyling of their Goods, losse of Liberty,

desolating of their Families, being forced to wander from place to place, their nigh friends and acquaintance, not da∣ring through feare to lodge them; at last forced either to for∣sake their native soyle, and dearest friends, with no small griefe, gento patriae plangente, the genius of their Countrey, to speake vvith Lypsius, amenting after them; or if they staid by it, and vvere catched in the Prelates clutches, they told them vvhen they petitioned, they should lye till their bones rott••d, as Doctor Abbot then Prelate of Ca••turbury, said of Master Bai••s, vvhom they stifled in the Gate-house, and all this, be∣cause they could not eate and svvallovv dovvn, to the choking of their conscience the Arsnical gobble••s of that poysonable Booke, vvhich is vvorse than the Iron furnace, (for so the spirit termes it.) Gods people came out of that, but the fur∣nace heated for the not adoring by their Service-booke, as Nebuchadnezzers for not adoring of his Idoll, did ordinarily consume such as vvere cast into it; so that it became like the Lyons Denne, vvhereof the Poet speakes:

Omnia te advorsum spectantia, nulla re••rorsum.

Many impressions of ingresse, but none of regresse; but is this all? no, though it be too much, if any out of their zeale to Gods worship, stand up in opposition against that Ge∣liah, vvilling to redeem and buy the truth at vvhatsoever rate they shall buy it. Indeed, if the adversaries may have their vvill, not only vvith hands spoiling of their houses▪ exposing of their families to all manner of miseries, but also vvith blowes, and that not of an ordinary size, but vvith torments and tortures unparalleld, as cutting, branding, slitting, whipping, besides shamefull pilloring, vvith censures of fines upon one, more than they vvere all vvorth; after all this, they cannot satisfie their rage in devising Go••gotha's bad enough, vvherein to draine out their hearts bloods, being deprived of the com∣pany of their vvives, families and friends, and used vvorse than dogs. Of such heavie inflictions upon Ministers and Gods people, vve professe vve never read nor heard, neither under the Heathen Rome, nor Antichristian Romes persecution; for though they tortured the Martyrs of Christ, yet they rid them out of their miseries vvith their lives, yea, the cruel∣lest

kind of American Savages, called the Mohaukes, though they fattened their captive Christians to the slaughter, yet they eat them up at once; but the Service-booke Savages eat the servants of God by piece-meal, keeping them alive (if it may be called a life) Ʋt sentiant se mors, that they may be the more sensible of their dying. One instance, and but one oc∣curs to our reading, that hath some resemblance of this deal∣ing. Catulus, to revenge his brothers death, desired Sylla to let him have Marius his brother to revenge himselfe upon, vvho is said thus to torment him:

Cum laceros artus aequata{que} vulnera membris Vidimus, & toto quamvis in corpore caeso; Nil anime letale datum, &c.

Which a Poet Englisheth thus:

His mangled joynts, as many wounds as limbs We see, yet no wound deadly given to him, Through his spoil'd body an example rare Of cruelty, a dying life to spare.

Yet this Catulus did so but with one, but our Catuli, Si•• canibus similes—

Like old dogs, have filled their shambles with many: the aforesaid Poet gives a good reason for it in these words: Nullus semel ore receptus, pollutus patitur sanguis mansu••scere fauces, Englished thus: Never againe grow those jawes pure that blood did once distaine: And why are these harme∣lesse men made worse then sheep to the slaughter; but that they meddle with Diana, the Service-book, and the Master and Wardens of that Company, who may truly say with De∣metrius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, By this craft we get our goods; so we have better grounds than Zipporah had, calling Moses a bloody husband, to say and maintain it, that the Service-booke is a bloody booke. Another sort of Gods people there were, who were so terrified with the cruell usage of their brethren, that either they durst not search into the rotten∣nesse of this Piece, and so like blinde men that swallowed many flies; and some, it may be, that did see the evill of it, durst not avoid it, for feare of a worse turne from the Scribes and Pharisees, then casting out of the Synagogue.

Lastly, some people professing the Lord Iesus, and having been very usefull in Gods House, by the necessary avoiding of this quick-sand, have for want of good take heed, been cast upon the rocks of Separation, Anabaptisme, and other unsound Te∣nents, which hath made a very great breach in profession. For which see more in Zyons plea: and though the rise of Se∣paratisme and other Sects, be there justly charged upon the Hierarchie▪ yet by shunning of this sowre pasture, they fall un∣advisedly foule, on breaking of the hedge.

Now we come to the worser sort of people, of whom we may truly say, that which the Pharisees said falsly of Christ. A cursed people, not knowing the Law, all the provocations in the Land, have not made havock of so many soules, especial∣ly under colour of good, as this hath done; if Ignorance be the mother of destruction, then much guilt lieth upon the Service-booke. Where there is no vision, the people must perish, or in the first language, are left naked. So how many Congregations are stript stark naked of the Word in this Land, in some of which it is well knowne, there hath scarce been a Sermon in an age; and in most places where they have preaching, it is neither Seed to beget, nor Bread to feed upon. And what makes this nakednesse but the Lyturgie? which is enmity, both to good Ministers and Ministery: For as the Ivie which winding it selfe about the Vine, drawes the sap and spirit out of it, so the advancement of this Lyturgie, leaves neither life nor spirit in the Ordinance of the Word; and being like priest like people, love to have it so: for the Lyturgie will never bring them out of the deadly Lethargie of sinne; it will never awake the soule, nor pierce the conscience, and therefore they love it, as Micah did his Idoll. But let a man of God, by the light of the Word, discover their wretched condition, he had as good stirre in a Hornets nest, they will quickly hunt him and pursue him to the Lyons Den, if they can; but (God be blessed for it) the Beasts are in chase themselves. The love and liking of evill men unto this Booke, is an evidence of the badnesse of it, for if it were Gods Ordinance they would hate it, as they doe the Ordinances of God; as Isaac tooke Abimelech his sending of him away for a token of his hatred: so when a soule-hating

people set away the Word, and cleave to the Service, or the Ser∣vice joyned, it may be, with some dead Ministery, then it is a token they hate the former, and love the later. A worthy Minister went to visit one of his flocke upon his death-bed, a man of quality, for the world, but an enemy to goodnesse; the Minister groping the pulse of his estate, he asked the Minister what he thought of the Bishop of Canturbury, which the Mini∣ster waving (it being dangerous then to call a spade a spade) he asked the party if he would pray with him, he replyed yea, if he would do it on the Booke of Common prayer. To shut up this point, we will make but generall mention of the troubles which this Booke did bring upon the English exiles in forraigne Na∣tio••s in the time of the Marian persecution, for the infor∣mation in the particulars whereof, we referre you to a Booke called The troubles of Franckford, where from their first erect∣ing of a Church in Franckford, Anno 1554. this Book and the Patrons thereof, never left persecuting of those that could not brook it, till after the death of Queene Mary they re∣turned home: in these troubles we commend three things to consideration: First, in all these broyles and unchristian vexa∣tions, the maintainers of the Booke dealt both maliciously and fraudulently with the other party. The second thing, the Patrons of the Booke, could not alledge any thing for it, and for others that they held, but such Popish stuffe as they did foot upon.

Lastly, some of those Patrons upon their returne, became persecutours of such as stood for the whole truth.

The last Evill effect, but not the least, is, against God, we mean directly, or more ommediatly, for indirectly all the other Effects were against God; but as all sin provokes God, so corrupt worship is that sin against which the jealousie of God is inflamed, and he becomes a consuming fire; yea, the Lord calleth such worship by way of transcendencie abomination. If Moses would not sacrifice in Egypt, because it was an abomination to the Lord, (as hath been said) why should we provoke the Lord by abominable service? All systems of Theologie are full of this in the Thesi, therefore we will not insist upon it, ••ut come as briefly as we can, to adde something, to that which hath been spoken of the Hypothesis or Service-book, which M. Calvin calleth (as hath

beene said in his letter to Franckford, the leaving of the popish dregs: so the papisticall Ceremonies therein contained, are truly called by that Franckford Booke burthem, yokes and clogs, to Gods People and his service; besides those which have been names, we will speake but a word or two more, namely, of Festivall dayes, to Saints, at least transitive, though not deter∣minative, as the Papist▪ excuse their Idolatry. The other is kneeling at the Communion; the former is an intrenching upon Gods pr••rogative: For ••o••e can appoint an holy day, but he who ha•••• ma••e the dayes, and hath all power in his own hand, which is cleare; first, from the denomination of them in both Testaments; in the old they are called the solemne feasts of Ie∣hovah, not onely because they were to be kept to Iehovah, but also because they were of his appointing, and so in the new Testament, as we read but of one for the selfe-same rea∣sons, it is called The Lords day: another instance of clearing is from that brand of rebuke, that is put by God upon that Ieroboam that made Israel to sinne: he, and he onely that the Booke of God speakes of, took upon him, besides all his Idols and Idolatrous tricks not to appoint another Numericall day, but the same day of another Moneth, namely the eighth Moneth, where God hath appointed the seventh Moneth, and that out of respects speciously politicke, because in the eighth Moneth all the harvest would be in: and they might feast more freely. Secondly, that the Lords feast being finished in Ieru∣salem, they might come to Ieroboams feast; but these fig-leaves could not cover his scarres: but the spirit chargeth directly upon him, that that was the Moneth that he had lyed or coined to himself. Gretzer the Jesuite commends the English, (though it be nothing to our commendation) Quod Calvino▪ papistae Anglice, &c. That as the Popish-English-Calvinists, are freer in other Rites and Ceremonies, than the Puritanes in France and Germany, and other where, so they are in holy-dayes. And to say the truth, we are too free indeed; for as a learned man observeth, we have more holy dayes than ever God gave to the Iewes; we will not insist on this subject, they who will know more of it, let them read Altare Da∣m••scenum, only we will point at these two places, which may

fully shew the unlawfulnesse of them: Ye observe yeeres and dayes, I am afraid of you; Let no man judge you in meat or in drinke, or any part of a holy-day. Yet those holy-dayes, though then out of date, were better than ours; for they were of Gods appointment, and so are not ours.

Followeth in the next place Kneeling at the Sacrament, the last particular that we are like to touch upon; for if we should reckon up all, a great volume would not hold them. This P••∣pish moderne posture, of not above 400. years standing, which (as hath been said) and Peter Martyr witnesseth, Propter transubstantiationem & realem praesentiam invecta est in Ecclesiam, &c. That to maintaine transubstantiation or reall presence, it was brought into the Church, and therefore to be abandoned with it. Though Innocent the third, 1215. inacted for transubstantiation, & Honorius his successor decreed for a re∣verent inclination of the body, to the Sacrament changed in∣to a breaden God, yet was it not used untill the succeed∣ing Popes, thinking this reverence not enough for the counte∣nance and maintenance of their upstart Dei••••e allotted thereto, the highest point of adoration, for which there is neither Scripture nor Antiquity; neither Precept nor President, but from the Man of sinne; neither do any Churches use it, save the Synagogue of Rome, some Lutheran Churches a••d eurs; and howsoever this misplaced worship hath been cruelly man••ed out by the Prelacie, and fomented by that mis-begotten conceit of humility in Gods worship, because they knew no better, yet the truth is, it is meer will-worship, and hath been a sharpe rod to Gods people; yea, and proved a Scorpion to ••omes consciences, witnesse the former, the violent deaths of divers for refusing this gesture, us that worthy Gentleman, Master Dyton, stifled by his imprisonment in the Gate-house; Master Porter of Ware in the New prison, and others: but because many learned and unanswerable Treatises are out against this disapproved gesture, it shall be need∣lesse, actum agere, to doe a worke so often done. It is true, some have attempted to say something for it; but in the ballance of truth, hoc aliquid nihil est, that something is just nothing. For brevities sake we will onely shut up the piece

with one binding Argument. To adore in, by, or before a Creature respectively, or with a relation to the Creature, is Idolatry.

But to kneel at the Sacrament, is to adore, in, by, or before a Creature, respectively, with relation to the Creature. There∣fore it is Idolatry.

The explanation of the termes, will make the argument the better understood: as, first, adoration is the highest point of externall worship, which God will not admit with an intervenient or relative respect to any Creature; for that makes the Creature Objectum significative à quo, that is, the motive of the worship; the termes thus explained: this is the very same argument that our learned Divines stop the Papists mouths with, in the point of adoring God mediatly by the Creature; and as the Papists cannot deny the Major; so sense and reason, yea, the injunction of the commanders all verifie the truth of the Minor in kneelers; for they cannot deny the Elements to be the motive of their kneeling, the conclusion then must needs hold; that it is Idolatry dis-junct or improper at least, as we argue against the Papists: but if the minds of thousands of ignorant receivers in the Country were knowne, it is to be feared, they fall foul on conjunct or proper Idolatrie, making the Bread objectum determinati∣vum: in plane, the Bread the object of their worship: with which sin the Papists charge all the Protestant-kneelers; for, if Christ were not there bodily (say the Jesuits) we would rather be racked with horses than kneel. ••o said Spalato after his revolt to Rome, and we confesse ingenuously, if the Papists should re••ort this argument upon us, it would put the learnedst Con∣formers to a non-plus to evade it. Here were place to have a sling at the Crosse, but we referre the desirous reader to Zyons plea, wherein there is a succinct and learned Treatise against the Crosse, proving it by many strong arguments, to be the marke of the Beast. All these, and much more are the houshold-stuffe of the Service-booke, against which we will produce one argument more in the closure of this point, name∣ly, God will not hear the prayers of the Service-booke▪ Ergo, they are not to be offered.

The Antecedent shall be proved from that place of Saint Iohns Gospel: God heareth not sinners, if any man be a worship∣per of him, and d••er of his will, him be heareth: out of the latter part, we reason thus negatively, a Contrario: those prayers which are not a doing of the will of God, God heareth not.

This proposition is confirmed from other places, the In∣tercessions of the Saints (saith the Apostle) must bee accor∣ding to the will of God; and if they be not, the Lord will say, who requireth them?

Now to the latter Proposition:

But the Prayers of the Service Booke are not the doing of the will, nor according to the will of God; witnesse all the former Reasons given against it; therefore God will not heare them.

Notes

• 2 Tim 3. 3.
• Mat. 13. 52.
• 1 Sam. 9▪ 9.
• Esay 56, 10▪
• 1 Cor. 4. 15▪ Eph. 4. 11.
• 2 Theff. 3. 10.
• Zach. 11. 15▪
• Phil. 3. 2.
• Verse 18.
• Phil. 1. 15▪
• Sect.
• Tul.
• Jerem. 23. 23.
• John. 4▪ 23, 24.
• Cyril.
• Tract. 15. in Io••.
• Sect.
• Serm. on Psal. 118. p. 78.
• Canon 19.
• Sect.
• Lib. 1. fol. 5 〈…〉〈…〉.
• Lib. 4. ••ol. 32. c. 6.
• Sect.
• Stat. Artic. cleri cap. 1. Fitzher. de natur. brev. sol. 51.
• Edw. 3. c. 6.
• Sect.
• Deut. 4. 20.
• Cal••gula.
• Lucan. l▪ 2. p. 33.
• May.
• Lucan. l. 1. p. 14.
• May.
• Act. 19. 25.
• Joh. 12. 42.
• Sect.
• P. 34, 35, ••6▪
• Sect.
• Pro. 29. 18.
• Judge 1••
• Gen. 26. 27▪
• Gen. 26. 27.
• Sect.
• Exod. 20. 5
• Deut. 4. 24.
• De••t. 12. 3••. 31.
• 2 Kings 23. 15.
• Exod. 8. 27
• P. 89.
• Lev. 21. 1.
• Exod. 3••. 5.
• Rev. 1. 10.
• 2 Kings 6. 12. 32▪ 33.
• 〈…〉〈…〉 cap. 2.
• Cartw••••g repl. 21.
• P. 6. 4••, &c▪
• Gal. 4. 10, 11.
• Col. 2. 16.
• Sect.
• Colum. Sect. 21.
• P. 95. to p. 106.
• John 9. 31.
• Rom. 8▪ 27.
• Esay 1. 12.