A defence of A treatise against superstitious Iesu-worship, falsely called scandalous, against the truely scandalous answer of the parson of Westminston in Sussex. Wherein also the whole structure of his Antiteichisma, so farre as it concernes the po[i]nt in controversie is overthrowne, the truth more fully cleared, and the iniquitie of that superstition more throughly detected. By M.G. the author of the former treatise, published Anno Dom. 1642

SECT. XI.

VVHerein I shew that this exposition will bring the service of God into bondage, in making us to performe it at every mans will, therefore it is a false exposition; the consequent I prove from Gal. 5. 1. but you will have that place understood of the Doctrine of Justification by the Law; which though it be one thing, yet to observe ceremonies for conscience sake is another, as appeareth from Gal. 4. 10. You observe dayes, and monthes, and times, and yeares; and this is your case that are an observer of times, making the

time of naming Jesus especially holy for adoration. The Text is against all bondage in worship: if we be free from the bondage of the ceremoniall commanded worship, much lesse should we come into bondage by any new traditions. Your answer is as much to the purpose as snow for harvest.

It is not worth a reply, it comes not neere the matter; you have answered nothing to the instance; that every command in Scrip∣ture limited to a time binds ordinarily to that time; you can∣not produce any exception; and then if this be a command to bow at the Name of Jesus, it must be a command to binde when∣soever it sounds: and it is not in the Power of all the world to alter, diminish, or limit any of Gods unlimited commands; therefore I say that your rule of affirmative precepts cannot hold in this place. And this here is not answered, Sect. 5. as you say. Doctor Page his instance of Prayer, 1 Thes. 5. is taken indefi∣nitely, Pray continually, i. e. every day, or at every occasion: but as you understand this Text, the determinate time present is set downe when to bow, but you say it is to bee done at times of confessing, which is in time of Divine Service. But I hope Sir, that Devils and damned in hell doe not observe times of con∣fession, nor divine service, which bow as well as we. But Sir, as you expound the Text, confession doth not regulate the time of bowing, for the name Jesus doth that, and also the time of con∣fession, for bowing and confession are connected by a conjun∣ction copulative, and the season of bowing and confession both are set downe to be at the mentioning of the Name Jesus, so that it will follow if this interpretation bee true, whensoever Jesus is named, you must both bow and confesse, and so Jesus being na∣med at every confession will call for bowing, and confession for ever. Therefore this expasition drawing with it such an unavoy∣dable absurdity, cannot bee Gods command. I cannot chuse but smile to see you who before understood this bowing, of the ex∣presse corporall knees, now being caught in the Briars here, to un∣stand it of the Tongue. When men abuse the Name, say you, then the Text is fulfilled by reproving or avoyding the company.

The damned would thanke you, if when they heare their fel∣lowes blaspheme, you could shew them a way how to avoyd their company. And seeing the Text concernes all, by this

meanes you make the Devills to reprove sinne, and the damned rebuke their fellowes when they blaspheme. But how doe you answer my instance of the third Commmandement? for that binds to inward reverence at all times and places, when we men∣tion any of Gods titles: If externall reverence at the Name Jesus be also Gods command, why should it not doe the like? This is your answer, in the very performance of this one duty (marke this in the very performance, that is, (ipso facto) is expressed our performance of the first Table, our faithfull acknowledgement of the true God, and humble worshipping of him: a reverend usage of his ho∣ly name, and sanctifying his Sabbath in due obedience; but you might as well have put in the second Table too, and then it would have beene Catholike obedience indeed; but I beleeve the first Table was observed before this foppery was devised, and I know that for the most part, the strictest observers of this cere∣mony are as prophane persons, as any alive. And then surely the Devills and damned doe performe the first Table too, for they must performe the same injuction.

To my last instance, that this exposition will draw out bow∣ing, and confession to all perpetuitie, that they shall never be en∣ded. You answer me by Master Pryn, whom in scorne you call my confessor, that makes uncovering the head a dutie in the first of Cor. 11. 4. which will not captivate us: no more doth this (say you) but there is great difference betweene reverence in Gods house and bowing the knees every time Jesus is named, from this Text: for this will breed an unavoidable slavery; which cannot tend to the Glory but dishonour of God: What is objected besides is answered already.